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གསེར་འོད་དམ་པའི་མདོ།

The Sūtra of the Sublime Golden Light

Suvarṇa­prabhāsottamasūtra
Translated into Tibetan by
  • Chödrup
འཕགས་པ་གསེར་འོད་དམ་པ་མཆོག་ཏུ་རྣམ་པར་རྒྱལ་བའི་མདོ་སྡེའི་རྒྱལ་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa gser ’od dam pa mchog tu rnam par rgyal ba’i mdo sde’i rgyal po theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Supremely Victorious King of Sūtras, The Sublime Golden Light”
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Toh 555

Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 19.a–151.a

Translated by Peter Alan Roberts and team
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2023
Current version v 1.1.1 (2023)
Generated by 84000 Reading Room v2.19.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 7 sections- 7 sections
· Tantric Rituals
· The Sūtra of the Sublime Golden Light in India
· The Sūtra outside India
· The Sūtra in Tibet
· Comparing the Versions
· Translations into Western Languages
· Detailed Summary of The Sūtra of the Sublime Golden Light
+ 31 sections- 31 sections
· Chapter 1: The Introduction
· Chapter 2: The Teaching of the Lifespan of the Tathāgata
· Chapter 3: The Differentiation of the Three Kāyas
· Chapter 4: The Vision in a Dream of Purification through Regret
· Chapter 5: The Purification of the Obscurations from Karma
· Chapter 6: The Dhāraṇīs of Complete Purification
· Chapter 7: A Praise Using the Analogy of a Lotus
· Chapter 8: The Dhāraṇī of Golden Victory
· Chapter 9: The Teaching on the Nature of Emptiness
· Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness
· Chapter 11: The Four Mahārājas Look Upon Devas and Humans
· Chapter 12: The Four Mahārājas Protecting the Land
· Chapter 13: The Dhāraṇī of Nonattachment
· Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī
· Chapter 15: The Great Goddess Sarasvatī
· Chapter 16: The Great Goddess Śrī
· Chapter 17: The Increase of Wealth by the Great Goddess Śrī
· Chapter 18: Sthāvarā, the Goddess of the Earth
· Chapter 19: Saṃjñeya, the Great General of the Yakṣas
· Chapter 20: The Teaching of the King’s Treatise
· Chapter 21: King Susaṃbhava
· Chapter 22: Protection and Care from Devas and Yakṣas
· Chapter 23: The Prophecy
· Chapter 24: Completely Curing Illness
· Chapter 25: Jalavāhana, the Head Merchant’s Son
· Chapter 26: Giving Away the Body
· Chapter 27: The Praise from the Bodhisattvas in the Ten Directions
· Chapter 28: The Praise by the Bodhisattva Ruciraketu
· Chapter 29: The Praise by the Goddess of the Bodhi Tree
· Chapter 30: The Praise by the Great Goddess Sarasvatī
· Chapter 31: The Entrustment
tr. The Translation
+ 31 chapters- 31 chapters
1. Chapter 1: The Introduction
2. Chapter 2: The Teaching of the Lifespan of the Tathāgata
3. Chapter 3: The Differentiation of the Three Bodies
4. Chapter 4: The Vision in a Dream of Purification through Regret
5. Chapter 5: The Purification of the Obscuration from Karma
6. Chapter 6: The Dhāraṇīs of Complete Purification
7. Chapter 7: A Praise Using the Analogy of a Lotus
8. Chapter 8: The Dhāraṇī of Golden Victory
9. Chapter 9: The Teaching on the Nature of Emptiness
10. Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness
11. Chapter 11: The Four Mahārājas Look Upon Devas and Humans
12. Chapter 12: The Four Mahārājas Protecting the Land
13. Chapter 13: The Dhāraṇī of Nonattachment
14. Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī
15. Chapter 15: The Great Goddess Sarasvatī
16. Chapter 16: The Great Goddess Śrī
17. Chapter 17: The Increase of Wealth by the Great Goddess Śrī
18. Chapter 18: Sthāvarā, the Goddess of the Earth
19. Chapter 19: Saṃjñeya, the Great General of the Yakṣas
20. Chapter 20: The Teaching of the King’s Treatise
21. Chapter 21: King Susaṃbhava
22. Chapter 22: Protection and Care from Devas and Yakṣas
23. Chapter 23: The Prophecy
24. Chapter 24: Completely Curing Illness
25. Chapter 25: Jalavāhana, the Head Merchant’s Son
26. Chapter 26: Giving Away the Body
27. Chapter 27: The Praise from the Bodhisattvas in the Ten Directions
28. Chapter 28: The Praise by the Bodhisattva Ruciraketu
29. Chapter 29: The Praise by the Goddess of the Bodhi Tree
30. Chapter 30: The Praise by the Great Goddess Sarasvatī
31. Chapter 31: The Entrustment
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Primary Sources in Tibetan and Chinese
+ 3 sections- 3 sections
· Secondary References‍—Kangyur
· Secondary References‍—Tengyur
· Other References in Tibetan
· Other References in English and Other Languages
· Translations
g. Glossary

s.

Summary

s.­1

The Sūtra of the Sublime Golden Light has held great importance in Buddhism for its instructions on the purification of karma. In particular, much of the sūtra is specifically addressed to monarchs and thus has been significant for rulers‍—not only in India but also in China, Japan, Mongolia, and elsewhere‍—who wished to ensure the well-being of their nations through such purification. Reciting and internalizing this sūtra is understood to be efficacious for personal purification and also for the welfare of a state and the world.

s.­2

In this sūtra, the bodhisattva Ruciraketu has a dream in which a prayer of confession emanates from a shining golden drum. He relates the prayer to the Buddha, and a number of deities then vow to protect it and its adherents. The ruler’s devotion to the sūtra is emphasized as important if the nation is to benefit. Toward the end of the sūtra are two well-known narratives of the Buddha’s previous lives: the account of the physician Jalavāhana, who saves and blesses numerous fish, and that of Prince Mahāsattva, who gives his body to a hungry tigress and her cubs.


ac.

Acknowledgements

ac.­1

This sūtra was translated into English by Peter Alan Roberts. Ling Lung Chen, Wang Chipan, Xiaolong Diao, Ting Lee Ling, and H. S. Sum Cheuk Shing were consultants for the Chinese versions of the sūtra. Emily Bower was the project manager and editor. Tracy Davis was the copyeditor. With thanks to Michael Radich for sharing his research on the sūtra.

ac.­2

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


ac.­3

The translation of this text has been made possible through the generous sponsorship of Zhang Da Da.


i.

Introduction

i.­1

The Sūtra of the Sublime Golden Light has held great importance in Buddhism for its instructions on the purification of karma. In particular, much of the sūtra is specifically addressed to monarchs, and therefore it has been significant for rulers‍—not only in India but also in China, Japan, Mongolia, and elsewhere‍—who wished to ensure the well-being of their nations. It is understood to be efficacious for personal purification and beneficial for the welfare of a state and of the world.

Tantric Rituals

The Sūtra of the Sublime Golden Light in India

The Sūtra outside India

The Sūtra in Tibet

Comparing the Versions

Translations into Western Languages

Detailed Summary of The Sūtra of the Sublime Golden Light

Chapter 1: The Introduction

Chapter 2: The Teaching of the Lifespan of the Tathāgata

Chapter 3: The Differentiation of the Three Kāyas

Chapter 4: The Vision in a Dream of Purification through Regret

Chapter 5: The Purification of the Obscurations from Karma

Chapter 6: The Dhāraṇīs of Complete Purification

Chapter 7: A Praise Using the Analogy of a Lotus

Chapter 8: The Dhāraṇī of Golden Victory

Chapter 9: The Teaching on the Nature of Emptiness

Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

Chapter 12: The Four Mahārājas Protecting the Land

Chapter 13: The Dhāraṇī of Nonattachment

Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī

Chapter 15: The Great Goddess Sarasvatī

Chapter 16: The Great Goddess Śrī

Chapter 17: The Increase of Wealth by the Great Goddess Śrī

Chapter 18: Sthāvarā, the Goddess of the Earth

Chapter 19: Saṃjñeya, the Great General of the Yakṣas

Chapter 20: The Teaching of the King’s Treatise

Chapter 21: King Susaṃbhava

Chapter 22: Protection and Care from Devas and Yakṣas

Chapter 23: The Prophecy

Chapter 24: Completely Curing Illness

Chapter 25: Jalavāhana, the Head Merchant’s Son

Chapter 26: Giving Away the Body

Chapter 27: The Praise from the Bodhisattvas in the Ten Directions

Chapter 28: The Praise by the Bodhisattva Ruciraketu

Chapter 29: The Praise by the Goddess of the Bodhi Tree

Chapter 30: The Praise by the Great Goddess Sarasvatī

Chapter 31: The Entrustment


The Translation
The Noble Mahāyāna Sūtra
The Sublime Golden Light, the Supremely Victorious King of Sūtras

1.

Chapter 1: The Introduction

[B1] [F.19.a]20


1.­1

I pay homage to all the buddhas and bodhisattvas.


Thus did I hear at one time.21 The Bhagavat was within the profound, completely pure realm of the Dharma that is the field of activity of all the buddhas, dwelling at Vulture Peak mountain22 at Rājagṛha together with a saṅgha of ten thousand times ninety-eight thousand great bhikṣus who were all without exception arhats, all of whom were purified23 like the king of elephants, all of whose defilements had ceased, all of whom were without kleśas, all of whom had liberated minds, all of whom had completely liberated wisdom, all of whom had done what had to be done, all of whom had put down their burden, all of whom had attained the goal,24 all of whom had ended engagement with existence, all of whom had attained supreme sublime power,25 all of whom maintained pure correct conduct, all of whom were adorned by skill in method and wisdom, all of whom possessed the eight liberations, and all of whom had reached the farther shore.


2.

Chapter 2: The Teaching of the Lifespan of the Tathāgata

2.­1

At that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu.62 He had planted good roots by serving and attending upon countless hundreds of thousands of quintillions of buddhas.

2.­2

The bodhisattva Ruciraketu was staying alone in solitude then, and he was thinking, “Through what causes and through what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”


3.

Chapter 3: The Differentiation of the Three Bodies

3.­1

142 [B2] Then the bodhisattva mahāsattva Ākāśagarbha rose from his seat among that great assembly and, with his upper robe over one shoulder, knelt on his right knee, reverently placed his palms together, and bowed his head to the Bhagavat’s feet. He made offerings of flowers made of gold and jewels, precious banners, flags, and sublime, supreme parasols, and then he asked the Bhagavat, “Bhagavat, how can bodhisattvas mahāsattvas accomplish in accordance with the Dharma the extremely profound secret of the tathāgatas?”


4.

Chapter 4: The Vision in a Dream of Purification through Regret

4.­1

203 Then the bodhisattva Ruciraketu was happy and overjoyed to have heard the extremely sublime Dharma directly from the Bhagavat. He contemplated it one-pointedly and returned to his home.204 While asleep that night, in a dream he saw a great golden drum that was shining brightly like the disk of the sun. From those light rays, he saw in the ten directions countless buddhas seated upon beryl thrones at the foot of precious trees, encircled by assemblies of many hundreds of thousands, and they were teaching the Dharma.


5.

Chapter 5: The Purification of the Obscuration from Karma

5.­2

305 Then the Bhagavat, residing in correct analysis, entered into an extremely profound, excellent samādhi. From the pores of his body there came many countless hundreds of thousands of great light rays of various colors, and the light rays illuminated buddha realms so numerous they could not be exemplified or measured even by the number of sand grains in all the Ganges Rivers in the ten directions.


6.

Chapter 6: The Dhāraṇīs of Complete Purification

6.­2

470 Then the bodhisattva mahāsattva Blazing Light Rays of Unhindered Traits of Lions,471 together with an entourage of countless millions,472 rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed his head down to the Bhagavat’s feet, and made an offering to the Bhagavat of a variety of flowers, perfumes, precious banners, flags, and parasols.


7.

Chapter 7: A Praise Using the Analogy of a Lotus

7.­2

590 Then the Bhagavat said to the virtuous goddess who is the goddess of the Bodhi tree,591 “Now know this, Goddess Śrī,592 you should listen well and remember this praise of the buddhas and purification through regret that came as a loud sound from a golden drum that was seen in the bodhisattva’s593 dream at night.594

7.­3

“In the past, there was a king by the name of Lord of Golden Nāgas,595 who always praised and extolled the buddhas in the ten directions and three times as being like a red lotus.”


8.

Chapter 8: The Dhāraṇī of Golden Victory

8.­1

666 Then the Bhagavat said to the bodhisattva mahāsattva Sukhavihāra within that vast assembly, “Noble one, there is a dhāraṇī called golden victory, and any noble man or noble woman who wishes to directly see, honor, and make offerings to the buddhas of the past, the future, and the present should possess it. Why is that? It is because this dhāraṇī is the mother of the past, future, and present buddhas.


9.

Chapter 9: The Teaching on the Nature of Emptiness

9.­1

679 Then the Bhagavat, having taught that dhāraṇī mantra, in order to benefit that vast assembly of bodhisattvas mahāsattvas, devas, humans, and so on, and enable them to understand the very profound ultimate truth, and in order to teach680 them emptiness, recited these verses: [F.76.b]

9.­2
“I have taught the true681 Dharma of emptiness
Extensively in other profound sūtras.
At this time, in this king of sūtras,
I shall teach inconceivable emptiness in brief.

10.

Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness

10.­1

Then the goddess Wish-Fulfilling Radiating Light, who was within the great assembly, was delighted and overjoyed on hearing that very profound Dharma teaching. She rose from her seat and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together in homage, and said to the Bhagavat, “Bhagavat, what instruction do you give on a Dharma for the practice of meditation on the ways of profound meaning?”715


11.

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

11.­2

744 Then the deva king Vaiśravaṇa, the deva king Dhṛtarāṣṭra, the deva king Virūḍhaka, and the deva king Virūpākṣa rose from their seats, and with their upper robes over one shoulder, knelt on their right knees and, facing the Bhagavat with palms together, bowed their heads to the Bhagavat’s feet and said to the Bhagavat, “Bhagavat, this Supremely Victorious King of Sūtras, the Sublime Golden Light is constantly regarded and seen by all buddhas; it is honored by all bodhisattvas; it is paid homage to by all the hosts of devas;745 it is constantly offered to by all devas and asuras;746 it is constantly rejoiced in by all the hosts of devas; it is constantly praised by all the protectors of the world; it is possessed by the śrāvakas and pratyekabuddhas; it illuminates all the divine palaces of the devas; it bestows a superior happiness upon all beings; it ends the suffering of beings who are in the hells, are pretas, and are animals; it dispels all fear and terror; it repels all hostile enemies; it creates excellent harvests during the bad times of famine; it ends all the suffering from diseases; and it ends all bad omens and hundreds of thousands of harms from suffering.


12.

Chapter 12: The Four Mahārājas Protecting the Land

12.­2

752 Then the Bhagavat praised the Four Mahārājas, saying “excellent, excellent!” on hearing that they would defend and guard those who possessed the sūtra and those who honored and made offerings to the supremely victorious sūtra The Sublime Golden Light.

12.­3

He then said, “You Four Mahārājas have honored, served, made offerings to, venerated, and praised many hundreds of thousands of quintillions of buddhas in the past, and you have generated roots of merit, have truly accomplished the Dharma, and have always taught the Dharma; by guiding the world through the Dharma in this way, you have long had the motivation of great love to constantly benefit beings. Because of the cause and condition of aspiring to bring happiness, you are now enjoying its perfect ripening.


13.

Chapter 13: The Dhāraṇī of Nonattachment

13.­2

829 Then the Bhagavat said to Venerable Śāriputra, “Śāriputra, there is the Dharma teaching called ‘The Dhāraṇī of Nonattachment.’ It is a Dharma that must be accomplished by the bodhisattvas. It was held by the bodhisattvas of the past. It is the mother of the bodhisattvas.”

13.­3

Venerable Śāriputra asked the Bhagavat, “Bhagavat, what is the word and the meaning830 of dhāraṇī? Bhagavat, that which is called dhāraṇī does not have a direction or location. Neither is it without a direction or location.”


14.

Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī

14.­1

Then the Bhagavat, in the midst of the great assembly, said to Venerable Ānanda, “You should know this: the dhāraṇī called the precious wish-fulfilling jewel will cast all harm far away; it will prevent and dispel all harmful thunder and lightning. That is the teaching of the bhagavat836 arhat samyaksaṃbuddhas of the past. Therefore, I also will teach it to you, this great assembly, in order to benefit devas and humans, to care for the world, so that all will be protected and attain happiness.”


15.

Chapter 15: The Great Goddess Sarasvatī

15.­1

863 Then, within that great assembly, the great goddess Sarasvatī rose from her seat, bowed down her head to the Bhagavat’s feet, and said to the Bhagavat, “Bhagavat, if a dharmabhāṇaka correctly teaches this Supremely Victorious King of Sūtras, The Sublime Golden Light, I will increase his wisdom and inspire poetic eloquence. If the dharmabhāṇaka preceptor omits a letter, a syllable, or the meaning of a word, [F.103.b] I will cause him to remember everything and have excellent comprehension and bestow upon him unimpeded, total possession of the power of mental retention.


16.

Chapter 16: The Great Goddess Śrī

16.­1

992 Then the great goddess Śrī rose from her seat, bowed down to the Bhagavat’s feet, reverently placed her palms together, and said to the Bhagavat, “Bhagavat, if I see any bhikṣu, bhikṣunī, upāsaka, or upāsikā who obtains, keeps, reads, recites, and teaches others this Supremely Victorious King of Sūtras, the Sublime Golden Light, I will single-mindedly, reverentially honor them and make offerings to them. For such a dharmabhāṇaka there will be provided a perfection of food, drink, clothing, bedding, medicine while ill, and any requisite that is needed; they will be free of want and need.


17.

Chapter 17: The Increase of Wealth by the Great Goddess Śrī

17.­1

998 Then the great goddess Śrī said to the Bhagavat, “Bhagavat, in the north there is the city of Vaiśravaṇa, the king of devas, which is called Alakāvati. Not far from that city, there is a park called Puṇya­kusuma­prabha, in which there is an excellent divine palace made of the seven precious materials. [F.112.b]

17.­2

“Bhagavat, I always dwell there, so if anyone wishes to increase each day their accumulation of the five kinds of grain and wishes to increase and fill their treasuries, they should reverently develop a trusting mind and clean a room and plaster the floor with a circle of cow dung. They should paint a representation of my body beautified by various adornments and wash their bodies well. They should wear clean clothes and perfume themselves with excellent ointments, and then enter the clean room.


18.

Chapter 18: Sthāvarā, the Goddess of the Earth

18.­1

Then, within that great assembly, Sthāvarā, the goddess of the earth, rose from her seat and said to the Bhagavat, “Bhagavat, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is being promulgated, whether it is in the present or the future, or whether in a village, a town, a market town, a king’s palace, or a wilderness, on a mountain, in a cave,1017 or in a forest, [F.114.b] Bhagavat, I will go there and make offerings to it, honor it, protect and defend it, and promulgate it widely.


19.

Chapter 19: Saṃjñeya, the Great General of the Yakṣas

19.­1

Then the great yakṣa general Saṃjñeya, together with twenty-eight yakṣa generals within that great assembly, rose from his seat, and with his robe over one shoulder, kneeling with his right knee on the ground, with palms together facing the Bhagavat, said to the Bhagavat, “Bhagavat, wherever this Supremely Victorious King of Sūtras, the Sublime Golden Light is taught and promulgated, in the present or in future times, whether in a village, in a town, in a market town, in a district, on a mountain, in a wilderness, in a forest, in a king’s palace, or in the dwelling place of the saṅgha, Bhagavat, I, the great yakṣa general Saṃjñeya, together with twenty-eight yakṣa generals, will go there. [F.117.b] Each of us will make our bodies invisible, and we will guard in every way that dharmabhāṇaka upādhyāya and the assembly that is listening to the Dharma so that harm will be eliminated, and they will always experience happiness.


20.

Chapter 20: The Teaching of the King’s Treatise

20.­1

Then Sthāvarā, the great goddess of the earth, rose from her seat within that great assembly, bowed down her head to the Bhagavat’s feet, and with her palms reverentially placed together said to the Bhagavat, “Bhagavat, if there is no true Dharma in lands with human kings, they will be unable to protect the land and care for many beings, and they themselves will not be able to remain long as superior sovereigns.


21.

Chapter 21: King Susaṃbhava

21.­2

Then the Bhagavat, having taught the treatise on kingship within that great assembly, [F.123.a] said, “You and all others, listen well, for I will teach you the past causes and conditions for the true practice of the Dharma.”

21.­3

He then recited these verses:

21.­4
“When in the past I was a cakravartin king,
I gave away the great earth with its oceans.
I offered all the four continents
Filled with jewels to the tathāgatas.

22.

Chapter 22: Protection and Care from Devas and Yakṣas

22.­1

Then the Bhagavat said to the great goddess Śrī, “Any noble man or noble woman who has a trusting mind and faith and wishes to make an inconceivable, vast, and great offering of requisites to the past, future, and present buddhas, and wishes to know and realize the profound field of activity of the buddhas of the three times, whether dwelling in a town, in a market town, or on a mountain, should without doubt and single-mindedly teach extensively and promulgate this king of sūtras there. Those who listen to the Dharma should avoid distraction and be single-minded.”


23.

Chapter 23: The Prophecy

23.­1

After the Tathāgata had taught the Dharma extensively in the midst of the great assembly, the bodhisattva Ruciraketu and his two sons, Rūpyaketu and Rūpyaprabha, requested the prophecy of their attainment of the highest, most complete enlightenment.

23.­2

At that time, ten thousand devas, chief among them Jvalanāntaratejorāja, descended together from the Trāyastriṃśa paradise. They came before the Bhagavat, bowed their heads to his feet in homage, seated themselves to one side, and listened to the Dharma that was taught by the Bhagavat.


24.

Chapter 24: Completely Curing Illness

24.­1

The Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, listen well and retain this perfectly in your mind. Today I will teach you the past prayers of these ten thousand devas that were causes and conditions.

24.­2

“Noble goddess, in the past, in a time gone by, an uncountable, innumerable, inconceivable number of eons ago, at that time the Tathāgata Arhat Samyaksaṃbuddha, the one with wisdom and virtuous conduct, the Sugata, the one who knows the world’s beings, the unsurpassable guide who tames beings, the teacher of devas and humans, the Buddha, the Bhagavat by the name of Ratnaśikhin appeared in the world.


25.

Chapter 25: Jalavāhana, the Head Merchant’s Son

25.­1

Then the Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, at that time, Jalavāhana, the head merchant’s son, had previously cured beings of all the suffering of illness in the kingdom of King Sureśvaraprabha, so that they had recovered and regained the health they had previously possessed. At that time, the many beings who had been cured of their illnesses accumulated many meritorious actions and accomplished vast acts of generosity, and they themselves prospered. Therefore, they all went together to the head merchant’s son, and with veneration they said, ‘Son of the great head merchant, it is excellent, excellent that you developed extremely excellent merit and benefited us and enabled us to live happily. You are a king of healing with great power and a bodhisattva with love and compassion. As you are completely skilled in medical treatments, you perfectly cured countless beings of the suffering of illness!’ In that way, they praised him throughout all the villages and towns. [F.133.a]


26.

Chapter 26: Giving Away the Body

26.­2

Then the Bhagavat, having taught that past cause and condition to the great assembly and those ten thousand devas, spoke again to the goddess of the Bodhi tree and that great assembly:

26.­3

“In the past, while I was practicing the path of the bodhisattva, I did not just give water and food to save the lives of those fish; I also gave away my cherished body. Regard together the cause and condition for that!”1162 [F.137.b]


27.

Chapter 27: The Praise from the Bodhisattvas in the Ten Directions

27.­1

1214 At that time, when the Tathāgata Śākyamuni gave this Dharma teaching, countless hundreds of thousands of quintillions of bodhisattvas from world realms in the ten directions each came individually from their own world realms to Vulture Peak Mountain. When they arrived before the Bhagavat, they touched the ground with the five points of their body, and, having paid homage to the Bhagavat, with one-pointed minds and palms together, in one voice they praised him with these verses:


28.

Chapter 28: The Praise by the Bodhisattva Ruciraketu

28.­1

Then the bodhisattva Ruciraketu rose from his seat [F.146.b] and, with his upper robe over one shoulder, knelt on his right knee with palms together and made this praise through these verses:

28.­2
“Muni, you have the complete signs of a hundred merits.
Your body is adorned by qualities beyond measure.
Beings aspire to your vast purity.
You shine with light like a thousand suns.
28.­3
“You emit a vast light of infinite colors.
You are beautified by signs like a mass of precious lotuses.
You are like the sun shining in the sky,
A bright white light that outshines the color of gold.1221

29.

Chapter 29: The Praise by the Goddess of the Bodhi Tree

29.­1

Then the goddess of the Bodhi tree praised the Bhagavat with these verses:1225

29.­2
“I reverently pay homage to the Buddha who has pure knowledge.
I pay homage to the one with the knowledge that preserves1226 the pure Dharma.
I pay homage to the one with the knowledge that rejects what is not the Dharma.
I pay homage to the one with the knowledge that is not possessed of concepts.

30.

Chapter 30: The Praise by the Great Goddess Sarasvatī

30.­1

1236 Then the great goddess Sarasvatī rose from her seat and with veneration placed her palms together and praised the Bhagavat with these pure words:

30.­2

“I pay homage to the tathāgata arhat samyaksambuddha Śākyamuni, who has a pure body the color of gold‍—his throat has the shape of a conch; his face is like a full moon and his eyes are like blue lotuses; his lips are red and beautiful, like the color of a bimba;1237 his nose is prominent and straight and like a carved piece of gold; his teeth are white, without gaps, and like white water lilies; he shines with light like a hundred thousand suns; his bright colors are vivid like the gold of Jambudvīpa; the words he speaks are free of mistakes and errors; he teaches the three gateways of liberation, opening the paths to the three enlightenments;1238 his mind is always pure and so is his aspiration; the places where the Bhagavat resides and his field of activity are always pure; he has forsaken that which should not be the conduct, so that there is no error whether he is moving or stationary; he undertook asceticism for six years and then turned the Dharma wheel three times; he liberated beings who are suffering, bringing them over to the other shore; the signs of a great being on his body are complete, like a banyan tree; through his meditation on the six perfections, his three kinds of activity1239 are faultless; he has omniscience and therefore accomplishes perfect benefit for himself and others; whatever it is that he says, [F.148.b] it will always benefit beings, so that he never says anything that is purposeless; he was a great lion from within the Śākya clan and therefore is unshakable and heroic; and he has the perfection of the eight liberations.


31.

Chapter 31: The Entrustment

31.­1

1241 Then the Bhagavat said to the entire assembly of all the bodhisattvas and the devas and humans, “You should know this: I have taught you the true cause of enlightenment, the extremely profound Dharma that I obtained through undergoing hardships with dedicated diligence throughout countless, innumerable eons.

31.­2

“You should develop a courageous mind,1242 and after my nirvāṇa you should, with veneration, protect this Dharma teaching, [F.149.a] promulgate it widely, and ensure that this Dharma will remain for a long time.”1243


c.

Colophon

c.­1

The senior editor and translator Chödrup, a monk in the tradition of the Bhagavat, translated this from a Chinese text and definitively revised it.


ab.

Abbreviations

BG Translation by Bao Gui 寶貴, titled 合部金光明經 (Taishō 664).
TWC Translation by Dharmakṣema, aka Tan Wuchen 曇無讖, titled 金光明經 (Taishō 663).
YJ Translation by Yijing 義淨, titled 金光明最勝王經 (Taishō 665).

n.

Notes

n.­1
Bhavya, dbu ma rin po che’i sgron ma (Madhyamaka­ratna­pradīpa), Toh 3854.
n.­2
(1) Dharmachakra Translation Committee, trans., The Root Manual of the Rites of Mañjuśrī, Toh 543 (84000: Translating the Words of the Buddha, 2020), 2.129; (2) ral pa gyen brdzes kyi rtog pa chen po, byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma ’phags ma sgrol ma’i rtsa ba’i rtog pa (Ūrdhvajaṭā-mahākalpa­mahābodhisattva­vikurvaṇapaṭalavisarā bhāgavatī ārya­tārāmūlakalpa), Toh 724 vol. tsa, folio 239.a; (3) dkyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud (Sarva­maṇḍala­sāmānyavidhi­guhyatantra), Toh 806, folio 152.b. The citations in Toh 543 and 724 are identical, differing only in the terminology chosen by the texts’ respective Tibetan translators. In fact, significant portions of Toh 724 appear to be shared with Toh 543.
n.­3
(1) Vinayadatta, sgyu ’phrul chen po’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (Gurūpadeśa­nāma­mahā­māyāmaṇḍalopāyikā), Toh 1645, folio 209.a; (2) Bhavyakīrti, sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhi­saṁdhi­prakāśikā­nāmavyākhyāṭīkā), Toh 1793, folio 201.a; (3) Pramuditā­karavarman, gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhya­samāja­tantra­rāja­ṭīkā­candra­prabhā), Toh 1852, folio 169.b; (4) Vitapāda, gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhya­samāja­maṇḍalopāyikā­ṭīkā), Toh 1873, folio 209.a; (5) Ānandagarbha, rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byung ba (Vajra­dhātu­mahā­maṇḍalopāyikā­sarva­vajrodaya), Toh 2516, folio 50.a; (6) Anonymous,’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañju­vajrodaya­maṇḍalopāyikā­sarva­sattvahitāvahā). Toh 2590; (7) Kāmadhenu, ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarva­durgati­pariśodhana­tejo­rāja­nāma­mahākalpa­rājaṭīkā), Toh 2625; (8) Ānandagarbha, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarva­durgatipariśodhana­tejorāja­tathāgatārhatsamyak­saṁbuddha­nāmakalpaṭīkā), Toh 2628, folio 73.a; (9) Sthiramati, rgyan dam pa sna tshogs rim par phye ba bkod pa (Para­mālaṁkāraviśva­paṭalavyūha), Toh 2661, folio 322.b; (10) Sahajalalita, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par lta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­sarva­tathāgatahṛdaya­samaya­vilokita­nāma­dhāraṇīvṛtti), Toh 2688, folio 292.b.
n.­4
(1) Bodhisattva, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­dhāraṇī­vacana­sūtrāntoddhṛtāṣṭottaraśata­caityāntarapañca­caityanirvapaṇavidhi), Toh 3068, folios 145.a, 151.b, 153.b; (2) Dīpaṁkaraśrījñāna, dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa), Toh 3930, folios 99.a, 115.a; (3) Śāntideva, bslab pa kun las btus pa (Śikṣāsamuccaya), Toh 3940, folios 3.a–194.b, 90.a–91.b, 122.a–123.b; (4) Vairocanarakṣita, bslab pa me tog snye ma (Śikṣākusuma­mañjarī), Toh 3943, folio 200.a; (5) Dīpaṁkaraśrījñāna, byang chub lam gyi sgron ma’i dka’ ’grel (Bodhimārga­pradīpapañjikā), Toh 3948, folio 20.b.
n.­5
(1) Anonymous, gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇa­prabhāsottama­sūtrendra­praṇidhāna), Toh 4379; (2) Anonymous, rgyal po gser gyi lag pa’i smon lam (Rāja­suvarṇa­bhuja­praṇidhāna), Toh 4380.
n.­6
(1) Dīpaṁkaraśrījñāna, mngon par rtogs pa rnam par ’byed pa (Abhisamaya­vibhaṅganāma), Toh 1490, folio 201.a; (2) Āryadeva, spyod pa bsdud pa’i sgron ma (Caryāmelāpaka­pradīpa), Toh 1803, folio 106.a; (3) Mañjuśrīkīrti, ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśri­nāmasaṅgitiṭīka), Toh 2534, folio 217.b; (4) Dīpaṁkaraśrījñāna, shes rab kyi pha tol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāha­srikā­prajñāpāramitā­vyākhyānābhi­samayālaṁkārāloka), Toh 3791, folio 84.b; (5) Dharmakīrtiśrī, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhi­samayālaṁkāra­nāma­prajñā­pāramitopadeśa­śāstra­vṛttidurbodhāloka­nāmaṭīkā), Toh 3794, folio 152.b; (6) Dharmamitra, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhi­samayālaṁkāra­kārikā­prajñā­pāramitopadeśa­śāstra­ṭīkā prasphuṭapadā), Toh 3796, folio 104.a.
n.­7
(1) Āryadeva, Toh 1803, folio 217.b; (2) Dīpaṁkaraśrījñāna, Toh 3791, folio 84.b.
n.­8
(1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyi rim pa’i man ngag bdud rtsi gsang ba (Mahā­vajra­dhara­pathakramopadeśāmṛta­guhya), Toh 1823, folio 274.a; (2) Yeshé Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛttitathāgata­hṛdayālaṁkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.
n.­20
In the eKangyur version that supports this web display, 19.a is a blank folio that corresponds to the blank folio found in the Degé edition, which is numbered 19.b.
n.­21
There have been two ways to interpret this traditional beginning of a sūtra, with Indian masters such as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus did I hear: at one time the Bhagavān …” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus Have I Heard: At one time…,” Indo-Iranian Journal 34, Issue 2 (April 1991): 87–104.
n.­22
In BG and TWC this is followed by a sentence not included in YJ. All details about the entourage are omitted; the chapter proceeds to verses.
n.­23
YJ has 能善調伏 (“good at taming”).
n.­24
YJ has 己利 (“benefit for oneself”).
n.­25
Narthang reads “who had reached great independence.”
n.­62
YJ translates Ruciraketu as 妙幢, while BG and TWC translate this name as 信相.
n.­142
This chapter is absent in TWC. The version of this chapter included in BG was translated by 真諦 (Paramārtha).
n.­203
YJ has 夢見金鼓懺悔品 (“Seeing a Golden Drum in a Dream: Regret and Repentance”). BG and TWC have 懺悔品 (“Regret and Repentance”).
n.­204
The first two sentences are present in YJ but absent in BG.
n.­305
This chapter is missing in TWC’s Chinese translation. In BG this chapter is translated by Paramārtha.
n.­470
The equivalent chapter in Toh 556 is called “Purification of the Bhūmis.” YJ has “Dhāraṇīs”: 最淨地陀羅尼. BG has “Bhūmis”: 陀羅尼最淨地.
n.­471
In Toh 556, this is the bodhisattva Akṣayamati. YJ and BG match Toh 555: 師子相無礙光焰菩薩. Note that “mahāsattva” is omitted.
n.­472
Literally “ten million.” The Chinese versions have 億, which can denote 100,000 or higher numbers including 1,000,000, 10,000,000, and 100,000,000.
n.­590
For this title, BG and TWC have simply “praise.”
n.­591
In Toh 556, and in the Sanskrit and Tibetan of Toh 557, she is called the “noble goddess Bodhisattvasamuccayā.” In BG and TWC, her name is 地神堅牢 (“Goddess of Earth Solid and Firm”). YJ has 普提樹神, which is similar to Toh 555, but without reference to gender.
n.­592
Here rendering YJ’s 室唎天女 as Goddess Śrī, which translates as bzang dpal in Toh 555. In the Chinese, this could also be understood as “noble goddess,” equivalent to “noble man” when the Bhagavat spoke to a particular member of the assembly.
n.­593
Rather than “bodhisattva,” YJ has 妙幢 (“Ruciraketu”).
n.­594
YJ has 此之因緣我為汝等廣說其事 (“I will tell you extensively about the causes and conditions of this event”).
n.­595
Yongle and Kangxi have glu instead of klu. The Chinese versions also have “Lord of Golden Nāgas” or “Lord of Golden Dragons,” which YJ renders as 金龍主 and BG and TWC render as 金龍尊.
n.­666
This title is absent in BG and TWC.
n.­679
YJ has 重顯空性 (“Reiterating Emptiness”).
n.­680
Rather than simply “teach,” YJ has 重明 (“clarify once more”).
n.­681
YJ has 真空微妙 (“true and subtle”).
n.­715
YJ does not put this line in the form of a question. Instead it has 惟願為說於甚深理修行之法 (“I hope that you will teach the way to practice the profound truth”).
n.­744
BG and TWC have simply “The Four Mahārājas.”
n.­745
This line is absent in YJ.
n.­746
Rather than “devas and asuras,” YJ has 天龍 (“devas and nāgas”).
n.­752
The preceding chapter, this chapter, and the following chapter form one chapter in Toh 557, the twenty-one-chapter version. The titles in BG and TWC are the same as Toh 557, simply “The Four Mahārājas.” YJ matches Toh 555.
n.­829
This chapter is missing in TWC. BG includes the translation of this chapter by 闍那崛多 (Jñānagupta or Jinagupta) titled 銀主陀羅尼 (“The Dhāraṇī of Yinzhu”), in which 銀主 appears later in chapter 23 as the name of the second son of the bodhisattva Ruciraketu. YJ translates the title as 無染著陀羅尼, in which the dhāraṇī is described as 無染著 (“free from defilement and attachment”). According to Hui Zhao, this refers to the power of this dhāraṇī to free from the bondage of any defilement and establish bodhisattvas in an irreversible state. Hui Zhao also considers the previous translation as 銀主 to be inaccurate.
n.­830
Rather than “the word and the meaning,” YJ has 句義, which corresponds to padārtha in Sanskrit, which means “meaning of the word.”
n.­836
YJ has 如來 (“tathāgata”).
n.­863
TWC has only two paragraphs. Missing segments are translated by 闍那崛多 (Jñānagupta or Jinagupta) and included in BG. The title, “The Great Goddess,” is absent from BG.
n.­992
BG and TWC have 功德天, which usually translates as Lakṣmī. YJ has the alternative translation 大吉祥, which matches Toh 555 in translating as “the great goddess Śrī.”
n.­998
This is the continuation of the preceding chapter in BG and TWC.
n.­1017
The Sanskrit girikandara is translated into Chinese as 山澤空處 (BG and TWC) and 山澤空林 (YJ). Toh 557 has ri’i sman ljongs (“herbal land in the mountains”). Toh 555 has “a mountain cave.”
n.­1162
In BG and TWC, it is the goddess of the Bodhi tree who requests the Buddha to teach on some of his deeds in past lifetimes.
n.­1214
Chapters 27, 28, and 29 are conjoined as chapter 18 in BG and TWC, which is titled 讚佛品 (“Praising the Buddha”).
n.­1221
Here YJ has 紅白分明間金色 (“its red and white colors are clear, and they are separated by the color gold”).
n.­1225
BG and TWC have more verses, with added lines and expanded content.
n.­1226
Rather than “preserves,” YJ has 常求 (“constantly pursues”).
n.­1236
This chapter is absent in BG and TWC.
n.­1237
The text actually has “moonstone” (chu shel), which is clearly an error. YJ has 赤好如頗梨色 (“red and beautiful like the color of 頗梨”), and it also uses this term in chapter 7, verse 5 (chapter 4 in BG and TWC) to describe the white ūrṇā hair. 頗梨 is normally taken to mean “crystal.” In chapter 7, verse 10, YJ has an additional line that is not present in the Tibetan or BG and TWC: 唇色赤好如頻婆 (“the color of his lips an excellent red like that of bimba fruit”). Here bimba is rendered as 頻婆 (pin po), referring to the bright red gourd bimba. This line is absent in TWC and BG. Comparing beautiful lips to the bimba is a standard description. As “moonstone” would not appear to make sense here, bimba has been used in the main body of the text.
n.­1238
YJ has 三菩提 (“the three kinds of enlightenment”), which refers to the enlightenment of śrāvakas, pratyekabuddhas, and samyaksaṃbuddhas.
n.­1239
YJ has 三業 (“the three activities”), which refers to activities of word, thought, and deed.
n.­1241
This chapter is entitled 付囑 (“Entrust”) in BG and YJ. According to the foreword by Shi Bao Gui 釋寶貴, this chapter was missing in the TWC translation. At his request, 闍那崛多 (Skt. Jñānagupta) translated this and another missing chapter 銀主陀羅尼, which was equivalent to chapter 13 in YJ, from a newly available Sanskrit manuscript. At a later time, a short text was added to the TWC translation as the nineteenth chapter, which may have been translated by Jñānagupta.
n.­1242
Here following YJ, which has 勇猛心 (“courageous mind”). The Tibetan translates this Chinese phrasing as las su zhig rab tu brtul ba’i sems.
n.­1243
In YJ, this line takes the form of a question: 汝等誰能 (“Which of you could develop a mind…”).

b.

Bibliography

Primary Sources in Tibetan and Chinese

gser ’od dam pa’ i mdo. Toh 555, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 19.a–151a.

gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇa­prabhāsottama­sūtrendra­rāja­nāma­mahāyāna­sūtra). Toh 556, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 151.b–273.a.

gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇa­prabhāsottama­sūtrendra­rāja­nāma­mahāyāna­sūtra). Toh 557, Degé Kangyur vol. 90 (rgyud ’bum, pha), folios 1.a–62.a.

Hebu jin guangming 合部金光明經. Taishō 664 (CBETA, SAT). (Translation of Suvarṇa­prabhāsottama­sūtra by Bao Gui 寶貴).

Jin guangming jin 金光明經. Taishō 663 (CBETA, SAT). (Translation of Suvarṇa­prabhāsottama­sūtra by Dharmakṣema, a.k.a. Tan Wuchen 曇無讖).

Jin guangming zuisheng wang jin 金光明最勝王經. Taishō 665 (CBETA, SAT). (Translation of Suvarṇa­prabhāsottama­sūtra by Yijing 義淨).

Secondary References‍—Kangyur

dkyil ’khor thams cad kyi spyi’i cho gag sang ba’i rgyud (Sarva­maṇḍala­sāmānyavidhi­guhyatantra). Toh 806, Degé Kangyur vol. 96 (rgyud, wa), folios 141.a–167.b.

’jam dpal gyi rtsa ba’i rgyud (Mañjuśrīmūlatantra). Toh 543, Degé Kangyur vol.88 (rgyud, na), folios 105.a–351.a.

’od srung kyi le’u zhes bya ba theg pa chen po’i mdo (Kāśyapa­parivarta­nāma­mahāyāna­sūtra). Toh 87, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 119.b–151.b.

ral pa gyen brdzes kyi rtog pa chen po byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma sphags ma sgrol ma’i rtsa bai tog pa (Ūrdhvajaṭā­mahā­kalpa­mahā­bodhisattva­vikurvaṇapaṭalavisarā bhāgavatī ārya­tārā­mūlakalpa­nāma). Toh 724, Degé Kangyur vol. 93 (rgyud, tsa), folios 205.b–311.a, and vol. 94 (rgyud, tsha), folios 1.a–200.a.

blo gros mi zad pas zhus pa zhes bya ba theg pa chen po’i mdo (Akṣayamati­paripṛcchā­nāma­mahāyāna­sūtra). Toh 89, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 175.b–182.b.

lang kar gshegs pa’i theg pa chen po’i mdo (Laṅkāvatāra­mahāyāna­sūtra). Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.

las kyi sgrib pa gcod pa zhes bya ba theg pa chen po’i mdo (Karmāvaraṇa­pratiprasraviti­nāma­mahāyāna­sūtra) Toh 219, Degé Kangyur vol. 62 (mdo sde, tsha), folios 297.b–307.a.

Secondary References‍—Tengyur

Ajitaśrībhadra. dga’ ba’i bshes gnyen gyi rtogs pa (Nanda­mitrāvadāna). Toh 4146, Degé Tengyur vol. 269 (’dul ba, su), folios 240.a–244.b.

Ānandagarbha. rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byungs ba (Vajra­dhātu­mahā­maṇḍalopāyikā­sarva­vajrodaya). Toh 2516, Degé Tengyur vol. 62 (rgyud, ku), folios 1.a–50.a.

Anonymous. rgyal po gser gyi lag pa’i smon lam (Rāja­suvarṇa­bhuja­praṇidhāna). Toh 4380, Degé Tengyur vol. 309 (sna tshogs, nyo), folios 309b–310a.

Anonymous. ’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañju­vajrodaya­maṇḍalopāyikā­sarva­sattvahitāvahā). Toh 2590, Degé Tengyur vol. 65 (rgyud, ngu), folios 225.a–274.a.

Anonymous. gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇa­prabhāsottama­sūtrendra­praṇidhāna). Toh 4379, Degé Tengyur vol. 309 (sna tshogs, nyo), folios 304.b–309.b.

Āryadeva. spyod pa bsdud pa’i sgron ma (Caryāmelāpaka­pradīpa). Toh 1803, Degé Tengyur vol. 65 (rgyud, ngi), folios 57.a–106.b.

Bhavya. dbu ma rin po che’i sgron ma (Madhyamaka­ratna­pradīpa). Toh 3854, Degé Tengyur vol. 199 (dbu ma, tsha), folios 259.b–289.a.

Bhavyakīrti. sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhi­saṁdhi­prakāśikā­nāmavyākhyāṭīkā). Toh 1793, Degé Tengyur vols. 32–33 (rgyud, ki), folios 1.b–292.a, and (rgyud, khi), folios 1.b–155.a.

Bodhisattva. kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­dhāraṇī­vacana­sūtrāntoddhṛtāṣṭottaraśata­caityāntarapañca­caityanirvapaṇavidhi). Toh 3068, Degé Tengyur vol. 74 (rgyud, pu), folios 140.a–153.a.

Buddhānandagarbha. de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarva­durgatipariśodhana­tejorāja­tathāgatārhatsamyak­saṁbuddha­nāmakalpaṭīkā). Toh 2628, Degé Tengyur vol. 68 (rgyud, ju), folios 1.a–97.a.

Dharmakīrtiśrī. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhi­samayālaṁkāra­nāma­prajñā­pāramitopadeśa­śāstra­vṛttidurbodhāloka­nāmaṭīkā). Toh 3794, Degé Tengyur vol. 86 (sher phyin, ja), folios 140.b–254.a.

Dharmamitra. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhi­samayālaṁkāra­kārikā­prajñā­pāramitopadeśa­śāstra­ṭīkā prasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1.a–110.a.

Dīpaṁkaraśrījñāna. dbu ma’i mang ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa). Toh 3930, Degé Tengyur vol. 212 (dbu ma, ki), folios 96.b–116.b.

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

_______. mngon par rtogs pa rnam par ’byed pa (Abhisamaya­vibhaṅganāma). Toh 1490, Degé Tengyur vol. 22 (rgyud, zha), folios 186.a–202.b.

_______. shes rab kyi pha tol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāha­srikā­prajñāpāramitā­vyākhyānābhi­samayālaṁkārāloka). Toh 3791, Degé Tengyur vol. 85 (sher phyin, cha), folios 1.a–341.a.

Ekādaśanirghoṣa. rdo rje ’chang chen po’i lam gyir rim pa’i man ngag bdud rtsi gsang ba (Mahā­vajra­dhara­pathakramopadeśāmṛta­guhya). Toh 1823, Degé Tengyur vol. 35 (rgyud, ngi), folios 267.b–278.a.

Kāmadhenu. ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarva­durgati­pariśodhana­tejo­rāja­nāma­mahākalpa­rājaṭīkā). Toh 2625, Degé Tengyur vol. 666 (rgyud, cu), folios 231.a–341.a.

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

Paltsek (dpal brtsegs). gsung rab rin po che’i gtam rgyud dang shA kya’i rabs rgyud (Pravacana­ratna­khyana­śākya­vamsavali). Toh 4357, Degé Tengyur vol. 306 (sna tshogs, co), folios 239.a–377.a.

_______. pho brang stod thang lden dkar gyi bka’ dang bstan bcos ’gyur ro chog gi dkar chag (Buddhavacana­sūcilipi). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), folios 294.b–310.a.

Pramuditā­karavarman. gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhya­samāja­tantra­rāja­ṭīkā­candra­prabhā). Toh 1852, Degé Tengyur vol. 41 (rgyud, thi), folios 120.a–313.a.

Sahajalalita. kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par lta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­sarva­tathāgatahṛdaya­samaya­vilokita­nāma­dhāraṇīvṛtti). Toh 2688, Degé Tengyur vol. 71 (rgyud, thu), folios 269.a–320.b.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Sthiramati. rgyan dam pa sna tshogs rim par phye ba bkod pa (Para­mālaṁkāraviśva­paṭalavyūha). Toh 2661, Degé Tengyur vol. 68 (rgyud, ju), folios 317.a–339.a.

Vairocanarakṣita. bslab pa me tog snye ma (Śikṣākusuma­mañjarī). Toh 3943, Degé Tengyur vol. 213 (dbu ma, khi), folios 196.a–217.a.

Various authors. bye brag tu rtogs par byed pa [chen po] (Mahāyutpatti). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), folios 1.a–131.a.

Various authors. sgra sbyor bam po gnyis pa. Toh 4347, Degé Tengyur vol. 306 (sna tshogs, co), folios 131.b–160.a.

Vinayadatta. sgyu ’phrul chen o’i dkyil ’khor gyi cho gab la ma’i zhal snga’i man ngag (Gurūpadeśa­nāma­mahā­māyāmaṇḍalopāyikā). Toh 1645, Degé Tengyur vol. 25 (rgyud, ya), folios 290.a–309.a.

Vitapāda. gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhya­samāja­maṇḍalopāyikā­ṭīkā). Toh 1873, Degé Tengyur vol. 43 (rgyud, ni), folios 178.b–219.a.

Wönch’ük (Wen tsheg). dgongs pa zab mo nges par ’grel pa’i mdo rgya cher ’grel pa (Gambhīra­saṁdhinirmocana­sūtraṭīkā). Toh 4016, Degé Tengyur vol. 220 (mdo ’grel, ti), folios 1.b–291.a; vol. 221 (mdo ’grel, thi), folios 1.b–272.a; and vol. 222 (mdo ’grel, di), folios 1.b–175.a.

Yeshe Dé (ye shes sde). lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛttitathāgata­hṛdayālaṁkāra), Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1.a–310.a.

Other References in Tibetan

Kalzang Dolma. (skal bzang sgrol ma). lo tsA ba ’gos chos grub dang khong gi ’gyur rtsom mdo mdzangs blun gyi lo tsA’i thabs rtsal skor la dpyad pa. In krung go’i bod kyi shes rig, vol. 77, pp. 31–53. Beijing: krung go’i bod kyi shes rig dus deb khang, 2007.

Lotsawa Gö Chödrup (lo tsā ba ’gos chos grub). In gangs ljongs skad gnyis smra ba du ma’i ’gyur byang blog sal dga’ skyed, pp. 17–18. Xining: kan lho bod rigs rang skyong khul rtsom sgyur cu’u, 1983.

Ngawang Lobsang Choden (nga dbang blo bzang chos ldan). ’phags pa gser ’od dam pa mdo sde’i dbang po’i rgyal po’i ’don thabs cho ga (A Rite That is a Method for Reciting the Noble Sūtra of the Sublime Golden Light), s.n. s.l. n.d.

Pema Karpo (pad ma dkar po). gser ’od dam pa nas gsungs pa’i bshags pa. In The Collected Works of Kun-mkhyen padma dkar po, vol. 9 (ta), pp. 519–24. Darjeeling: kargyu sungrab nyamso khang, 1973–74.

Other References in English and Other Languages

Bagchi, S., ed. Suvarṇa­prabhāsasūtram. Darbhanga: The Mithila Institute, 1967. Digital Sanskrit Buddhist Canon.

Banerjee, Radha. Suvarṇa­prabhāsottama­sūtra. London: British Library, 2006.http://idp.bl.uk/downloads/GoldenLight.pdf.

Buswell Jr., Robert E., and Donald Lopez Jr. The Princeton Dictionary of Buddhism. Princeton University Press, 2014.

Di, Guan. “The Sanskrit Fragments Preserved in Arthur M. Sackler Museum of Peking University.” Annual Report of the Research Institute for Advanced Buddhology at Soka University for the Academic Year 2013, vol. XVII (Tokyo Soka University, 2014): pp. 109–18.

Lewis, Todd T. “Contributions to the Study of Popular Buddhism: The Newar Buddhist Festival of Guṃlā Dharma.” Journal of the International Association of Buddhist Studies 16, no. 2 (Winter 1993): 309–54.

Nanjio Bunyiu, Idzumi Hokei (1931). The Suvarṇa­prabhāsa Sūtra: A Mahāyāna Text Called “The Golden Splendour.” Kyoto: The Eastern Buddhist Society.

Nobel, Johannes (1937). Suvarṇa­bhāsottama­sūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Nach den Handschriften und mit Hilfe der tibetischen und chinesischen Übertragungen, Leipzig: Harrassowitz.

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

_______(1944, 1950). Suvarṇa­bhāsottama­sūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Die Tibetischen Überstzungen mit einem Wörterbuch. 2 vols. Leiden: E. J. Brill.

Radich, Michael (2014). “On the Sources, Style and Authorship of Chapters of the Synoptic Suvarṇaprabhasa-sūtra T644 Ascribed to Paramārtha (Part 1).” Annual Report of the Research Institute for Advanced Buddhology at Soka University for the Academic Year 2013, vol. XVII: 207–44. Tokyo Soka University.

______ (2016). “Tibetan Evidence for the Sources of Chapters of the Synoptic Suvarṇa-prabhāsottama-sūtra T 664 A Ascribed to Paramārtha.” Buddhist Studies Review 32.2 (2015): 245–70. Sheffield, UK: Equinox Publishing.

Tanaka, Kimiaki. An Illustrated History of the Mandala From Its Genesis to the Kālacakratantra. Somerville, MA: Wisdom Publications, 2018.

Tyomkin, E. N. “Unique Sanskrit Fragments of ‘The Sūtra of Golden Light’ in the Manuscript Collection of the St. Petersburg Branch of the Institute of Oriental Studies.” In Manuscripta Orientalia vol. 1, no. 1 (July 1995): 29–38. St. Petersburg: Russian Academy of Sciences.

Yuama, Akira. “The Golden Light in Central Asia.” In Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2003 (Tokyo: Soka University, 2004) pp. 3–32.

Translations

Emmerick, R. E. The Sūtra of Golden Light. Oxford: The Pali Text Society, 2004.

Foundation for the Preservation of the Mahayana Tradition (FPMT). Sutra of Golden Light, 21-Chapter.

Nobel, Johannes. Suvarnabhasottamasutra, Das Goldglanz-Sutra, ein Sanskrittext des Mahayana Buddhismus. I-Tsing’s chinesische Version und ihre Übersetzung. Leiden: E. J. Brill, 1958.


g.

Glossary

Types of attestation for Sanskrit names and terms

AS

Attested in source text

This term is attested in the Sanskrit manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other Sanskrit manuscripts of the Kangyur or Tengyur.

AD

Attested in dictionary

This term is attested in Tibetan-Sanskrit dictionaries.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where Tibetan-Sanskrit relationship is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source Unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Abandoned Affliction

  • nyon mongs pa yongs su spangs pa
  • ཉོན་མོངས་པ་ཡོངས་སུ་སྤངས་པ།
  • —
  • 除煩惱

A deva.

1 passage contains this term:

  • 1.­6
g.­2

Ābhāsvara

  • ’od gsal
  • འོད་གསལ།
  • ābhāsvara AD
  • 極光淨天

“Clear Light.” The highest of the three paradises that correspond to the second dhyāna in the form realm.

1 passage contains this term:

  • 5.­23
g.­3

Abhayakīrti

  • bsnyengs pa mi mnga’ ba’i grags pa
  • བསྙེངས་པ་མི་མངའ་བའི་གྲགས་པ།
  • abhayakīrti AS
  • 無畏名稱

A buddha.

1 passage contains this term:

  • 8.­30
g.­12

Ākāśagarbha

  • nam mkha’i snying po
  • ནམ་མཁའི་སྙིང་པོ།
  • ākāśagarbha AD
  • 虛空藏

A bodhisattva.

6 passages contain this term:

  • i.­40-41
  • 1.­4
  • 3.­1
  • 3.­76
  • 8.­34
g.­13

Akṣayamati

  • blo gros mi zad pa’i yid
  • བློ་གྲོས་མི་ཟད་པའི་ཡིད།
  • akṣayamati AD
  • 無盡意菩薩

A bodhisattva.

2 passages contain this term:

  • 8.­38
  • n.­471
g.­15

Alakāvati

  • nor ldan
  • ནོར་ལྡན།
  • alakāvati AS
  • 有財

The kingdom of yakṣas located on Mount Sumeru and ruled over by Kubera, also known as Vaiśravaṇa.

3 passages contain this term:

  • 17.­1
  • g.­176
  • g.­360
g.­23

Ānanda

  • kun dga’ bo
  • ཀུན་དགའ་བོ།
  • ānanda AS
  • 阿難陀

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

21 passages contain this term:

  • i.­62
  • i.­78
  • 1.­2
  • 14.­1-2
  • 26.­5-6
  • 26.­9-12
  • 26.­16-20
  • 26.­86
  • 26.­144
  • 31.­40
  • n.­26
  • n.­1160
g.­30

arhat

  • dgra bcom pa
  • དགྲ་བཅོམ་པ།
  • arhat
  • 阿羅漢

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions or emotions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

32 passages contain this term:

  • 1.­1
  • 2.­32
  • 2.­79
  • 2.­90
  • 2.­112
  • 5.­10
  • 5.­24
  • 5.­89
  • 5.­91-93
  • 5.­95
  • 10.­43
  • 12.­28
  • 12.­53
  • 14.­1
  • 15.­112
  • 16.­3-4
  • 23.­4-6
  • 24.­2
  • 25.­22
  • 26.­4
  • 30.­2
  • n.­87
  • g.­10
  • g.­147
  • g.­282
  • g.­325
  • g.­437
g.­37

asura

  • lha ma yin
  • ལྷ་མ་ཡིན།
  • asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

37 passages contain this term:

  • i.­73
  • 1.­9
  • 1.­25
  • 2.­10
  • 2.­47
  • 3.­73
  • 5.­12
  • 11.­2
  • 11.­4
  • 12.­7
  • 12.­35
  • 15.­77
  • 15.­124
  • 20.­18
  • 20.­64
  • 20.­69
  • 21.­18
  • 22.­27
  • 22.­53
  • 31.­9
  • n.­60
  • n.­111
  • n.­438
  • n.­588
  • n.­600
  • n.­611
  • n.­746
  • n.­971-972
  • n.­1076
  • g.­48
  • g.­204
  • g.­247
  • g.­342
  • g.­366
  • g.­406
  • g.­514
g.­49

banyan

  • nya gro dha
  • ཉ་གྲོ་དྷ།
  • nyagrodha
  • 拘陀樹

Ficus benghalensis. Its branches can spread widely, sending down multiple trunks, and it is therefore the most extensive of trees.

1 passage contains this term:

  • 30.­2
g.­53

Bhagavat

  • bcom ldan ’das
  • བཅོམ་ལྡན་འདས།
  • bhagavat AS
  • bhagavān

Definition from the 84000 Glossary of Terms:

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

359 passages contain this term:

  • 1.­1-2
  • 1.­4-11
  • 1.­31
  • 2.­2-4
  • 2.­6
  • 2.­9-11
  • 2.­16
  • 2.­20-22
  • 2.­25
  • 2.­29-31
  • 2.­33
  • 2.­35-37
  • 2.­42-53
  • 2.­59-60
  • 2.­64-66
  • 2.­80
  • 2.­114
  • 2.­116
  • 3.­1-2
  • 3.­22
  • 3.­50
  • 3.­76-77
  • 3.­82-83
  • 4.­1
  • 4.­3-4
  • 4.­10-11
  • 4.­72
  • 4.­104
  • 5.­2
  • 5.­4-6
  • 5.­8-11
  • 5.­31
  • 5.­35-36
  • 5.­40
  • 5.­46-48
  • 5.­59-60
  • 5.­62
  • 5.­70
  • 5.­72
  • 5.­85-89
  • 5.­94-95
  • 5.­103-106
  • 5.­109-111
  • 6.­2-4
  • 6.­64
  • 6.­66
  • 6.­70
  • 6.­74
  • 6.­78
  • 6.­82
  • 6.­86
  • 6.­90
  • 6.­94
  • 6.­98
  • 6.­102
  • 6.­104
  • 6.­109-110
  • 6.­115-116
  • 6.­122
  • 6.­124
  • 6.­126
  • 7.­2
  • 8.­1-2
  • 8.­44
  • 9.­1
  • 9.­34-35
  • 10.­1
  • 10.­4
  • 10.­6
  • 10.­8
  • 10.­16
  • 10.­18
  • 10.­40-41
  • 10.­43
  • 10.­47
  • 10.­54-56
  • 11.­2-11
  • 12.­2
  • 12.­5
  • 12.­9-10
  • 12.­13
  • 12.­15
  • 12.­21
  • 12.­25-26
  • 12.­28
  • 12.­30
  • 12.­32-35
  • 12.­38
  • 12.­42
  • 12.­45-48
  • 12.­50
  • 12.­52
  • 12.­55-57
  • 12.­59
  • 12.­63
  • 12.­70
  • 12.­74
  • 12.­76-77
  • 12.­79-83
  • 12.­85
  • 12.­87
  • 12.­104
  • 12.­106
  • 13.­2-4
  • 13.­6-7
  • 13.­9
  • 13.­11
  • 14.­1-3
  • 14.­6
  • 14.­8
  • 14.­11
  • 14.­14-15
  • 14.­18-19
  • 14.­21
  • 14.­23-24
  • 14.­27-29
  • 15.­1
  • 15.­3
  • 15.­28
  • 15.­30
  • 15.­32-33
  • 15.­45-50
  • 15.­94
  • 15.­113
  • 15.­125
  • 15.­130
  • 16.­1-3
  • 16.­10
  • 17.­1-2
  • 17.­32-33
  • 17.­41
  • 18.­1
  • 18.­6-9
  • 18.­11-12
  • 18.­14-16
  • 18.­19-20
  • 18.­22
  • 18.­25
  • 18.­27
  • 19.­1
  • 19.­3-5
  • 19.­7
  • 19.­14
  • 20.­1-3
  • 20.­77
  • 21.­2
  • 22.­1-2
  • 22.­18
  • 22.­21
  • 22.­82
  • 23.­2-6
  • 23.­8-12
  • 24.­1-3
  • 25.­1
  • 25.­22
  • 25.­27
  • 25.­31
  • 25.­33
  • 25.­47
  • 26.­2
  • 26.­5-12
  • 26.­16-17
  • 26.­20
  • 26.­87
  • 26.­152
  • 26.­154
  • 27.­1-2
  • 27.­8
  • 27.­10-11
  • 27.­13
  • 28.­7-9
  • 28.­11
  • 29.­1
  • 29.­7-9
  • 29.­11
  • 29.­13
  • 30.­1-2
  • 30.­4
  • 31.­1
  • 31.­3-5
  • 31.­10-11
  • 31.­13
  • 31.­20-21
  • 31.­30-31
  • 31.­36
  • 31.­38
  • 31.­41-43
  • 31.­45
  • c.­1
  • n.­126
  • n.­210
  • n.­236
  • n.­239
  • n.­242
  • n.­310
  • n.­325
  • n.­364
  • n.­371
  • n.­451
  • n.­570
  • n.­592
  • n.­608
  • n.­662
  • n.­1171
  • n.­1228-1229
g.­55

bhikṣu

  • dge slong
  • དགེ་སློང་།
  • bhikṣu
  • 苾芻

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 vows as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 263 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

40 passages contain this term:

  • i.­36
  • i.­56
  • i.­61
  • i.­78
  • 1.­1
  • 5.­102
  • 6.­121
  • 10.­45-47
  • 11.­6-7
  • 11.­10
  • 12.­29
  • 12.­40
  • 12.­74
  • 15.­28-29
  • 16.­1
  • 19.­5
  • 21.­9
  • 21.­12-13
  • 21.­22
  • 21.­28
  • 25.­20
  • 26.­7
  • 26.­12
  • 26.­14-15
  • 26.­147
  • 31.­44
  • n.­742
  • n.­754
  • g.­56
  • g.­173
  • g.­310
  • g.­326
  • g.­500
  • g.­523
g.­56

bhikṣunī

  • dge slong ma
  • དགེ་སློང་མ།
  • bhikṣunī
  • 苾芻尼

A fully ordained Buddhist nun. See also “bhikṣu.”

9 passages contain this term:

  • 5.­102
  • 6.­121
  • 11.­10
  • 12.­29
  • 15.­28
  • 16.­1
  • 31.­44
  • n.­754
  • g.­285
g.­58

bhūmi

  • sa
  • ས།
  • bhūmi
  • 地

Literally the “grounds” in which qualities grow, and also meaning “levels.” Here it refers specifically to levels of enlightenment, especially the ten levels of the bodhisattvas.

For the omens, meaning of the names of each bhūmi, the obscurations that persist in each one and their practices, see 6.­29–6.­60.

92 passages contain this term:

  • i.­6
  • i.­26
  • i.­40
  • i.­46
  • i.­48
  • 3.­4
  • 3.­36
  • 3.­42
  • 3.­51-53
  • 4.­38
  • 4.­44
  • 4.­56
  • 5.­99
  • 6.­29-60
  • 6.­63
  • 6.­66-68
  • 6.­70-72
  • 6.­74-76
  • 6.­78-80
  • 6.­82-84
  • 6.­86-88
  • 6.­90-92
  • 6.­94-96
  • 6.­98-100
  • 6.­102-103
  • 6.­117
  • 9.­29
  • n.­229
  • n.­470
  • n.­505
  • n.­507
  • n.­509
  • n.­512
  • n.­514
  • n.­516
  • n.­518-519
  • n.­521
  • n.­523
  • n.­525
g.­60

bimba

  • bim pa
  • བིམ་པ།
  • bimbā
  • 頻婆[果]

Momordica monadelpha. A perennial climbing plant, the fruit of which is a bright red gourd. Because of its color it is frequently used in poetry as a simile for lips.

4 passages contain this term:

  • 2.­49
  • 30.­2
  • n.­612
  • n.­1237
g.­61

Blazing Light Rays of Unhindered Traits of Lions

  • seng ge’i mtshan thogs pa med pa’i ’od zer ’bar ba
  • སེང་གེའི་མཚན་ཐོགས་པ་མེད་པའི་འོད་ཟེར་འབར་བ།
  • —
  • 師子相無礙光焰

A bodhisattva.

3 passages contain this term:

  • i.­47
  • 6.­2
  • n.­567
g.­76

cakravartin

  • ’khor los sgyur ba
  • འཁོར་ལོས་སྒྱུར་བ།
  • cakravartin
  • 轉輪王
  • 輪王

Definition from the 84000 Glossary of Terms:

The term “universal monarch” denotes a just and pious king who rules over the universe according to the laws of Dharma. Such a monarch is called a cakravartin because he wields a disk (cakra) that rolls (vartana) over continents, worlds, and world systems, bringing them under his power. A universal monarch is often considered the worldly, political correlate of a buddha. (Provisional 84000 definition. New definition forthcoming.)

15 passages contain this term:

  • i.­72
  • 5.­21
  • 5.­96
  • 6.­15-16
  • 6.­37
  • 10.­52
  • 12.­26
  • 12.­28
  • 21.­4
  • 21.­7
  • 21.­33
  • g.­418
  • g.­442
  • g.­462
g.­100

defilements

  • zag pa
  • ཟག་པ།
  • āśrava
  • 漏

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya on 5.40, Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

4 passages contain this term:

  • 1.­1
  • 15.­98
  • n.­617
  • g.­478
g.­105

deva

  • lha
  • ལྷ།
  • deva
  • 天

Definition from the 84000 Glossary of Terms:

Cognate with the English term divine, the devas are most generally a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), material realm (rūpadhātu), and immaterial realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the material and immaterial realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

240 passages contain this term:

  • i.­7
  • i.­57
  • i.­71-75
  • i.­77
  • 1.­3
  • 1.­6
  • 1.­9-10
  • 1.­17
  • 1.­29
  • 2.­4
  • 2.­9-10
  • 2.­31
  • 2.­37
  • 2.­39
  • 2.­62
  • 2.­65
  • 3.­73
  • 3.­76
  • 3.­81
  • 4.­17
  • 4.­19
  • 4.­85
  • 4.­102
  • 5.­4-6
  • 5.­22-23
  • 5.­35
  • 5.­46-47
  • 5.­59-60
  • 5.­70
  • 5.­85
  • 5.­87-88
  • 5.­90
  • 5.­95-96
  • 5.­103
  • 6.­125
  • 7.­12
  • 9.­1
  • 9.­15
  • 10.­20
  • 10.­43-44
  • 10.­54
  • 11.­2
  • 11.­4
  • 11.­13
  • 12.­7
  • 12.­26
  • 12.­33
  • 12.­35
  • 12.­44
  • 12.­46-47
  • 12.­49-52
  • 12.­56-57
  • 12.­59
  • 12.­61
  • 12.­63
  • 12.­68
  • 12.­80
  • 12.­97
  • 12.­100-101
  • 14.­1
  • 14.­8
  • 14.­11
  • 14.­15
  • 14.­19
  • 14.­21
  • 14.­23
  • 15.­25
  • 15.­34
  • 15.­36
  • 15.­41
  • 15.­43-44
  • 15.­48
  • 15.­61
  • 15.­72
  • 15.­77
  • 15.­92
  • 15.­100
  • 15.­116
  • 15.­119-124
  • 15.­126
  • 16.­2
  • 17.­1
  • 18.­15-16
  • 19.­6
  • 20.­6-10
  • 20.­13-16
  • 20.­19-20
  • 20.­23
  • 20.­29-31
  • 20.­33
  • 20.­52
  • 20.­54-56
  • 20.­59
  • 20.­64
  • 20.­67
  • 20.­69-70
  • 20.­72
  • 21.­15
  • 21.­18-19
  • 21.­21
  • 21.­32
  • 21.­34
  • 22.­10
  • 22.­20
  • 22.­27-28
  • 22.­30
  • 22.­36
  • 22.­38
  • 22.­53
  • 22.­65-66
  • 22.­75
  • 22.­82-83
  • 23.­2
  • 23.­4-9
  • 23.­11
  • 24.­1-2
  • 25.­22
  • 25.­27
  • 25.­34-36
  • 25.­39
  • 25.­43
  • 25.­47
  • 26.­2
  • 26.­25
  • 26.­45-46
  • 26.­51
  • 26.­86
  • 26.­151-152
  • 27.­11
  • 29.­9
  • 31.­1
  • 31.­3
  • 31.­16
  • 31.­19-20
  • 31.­22
  • 31.­31
  • 31.­33
  • 31.­36
  • 31.­43
  • n.­58
  • n.­60
  • n.­86
  • n.­279
  • n.­302
  • n.­319
  • n.­353
  • n.­364
  • n.­372
  • n.­430
  • n.­435
  • n.­451
  • n.­588
  • n.­600
  • n.­611
  • n.­746
  • n.­800
  • n.­810
  • n.­827
  • n.­847
  • n.­946
  • n.­971-972
  • n.­980
  • n.­1040
  • n.­1046
  • n.­1060
  • n.­1063
  • n.­1076
  • n.­1079
  • n.­1087
  • g.­1
  • g.­20
  • g.­48
  • g.­66
  • g.­106
  • g.­142
  • g.­297
  • g.­305
  • g.­332
  • g.­342
  • g.­343
  • g.­352
  • g.­392
  • g.­429
  • g.­461
g.­108

dhāraṇī

  • gzungs
  • gzungs sngags
  • གཟུངས།
  • གཟུངས་སྔགས།
  • dhāraṇī
  • 陀羅尼

Also rendered here as “retention.”

109 passages contain this term:

  • i.­9
  • i.­48-49
  • i.­51
  • i.­61
  • i.­63
  • 6.­63-64
  • 6.­66-68
  • 6.­70-72
  • 6.­74-76
  • 6.­78-80
  • 6.­82-84
  • 6.­86-88
  • 6.­90-92
  • 6.­94-96
  • 6.­98-100
  • 6.­102-104
  • 6.­119-120
  • 6.­127
  • 8.­1-2
  • 8.­42
  • 8.­44-45
  • 8.­47
  • 8.­50
  • 9.­1
  • 12.­57
  • 13.­2-9
  • 13.­11-16
  • 14.­1
  • 14.­6
  • 14.­8-9
  • 14.­11-12
  • 14.­14-16
  • 14.­18-19
  • 14.­21
  • 14.­23
  • 14.­25
  • 14.­28
  • 14.­30
  • 15.­37
  • 15.­39
  • 15.­41
  • 15.­47
  • 17.­32
  • 18.­16
  • 18.­20
  • 18.­25
  • 19.­7
  • 25.­25
  • 25.­34
  • 25.­47
  • n.­470
  • n.­537
  • n.­540
  • n.­543
  • n.­546
  • n.­549
  • n.­552
  • n.­555
  • n.­558-559
  • n.­561
  • n.­564
  • n.­785
  • n.­829
  • n.­1150
  • n.­1153
  • g.­380
g.­114

dharmabhāṇaka

  • chos smra ba
  • ཆོས་སྨྲ་བ།
  • dharmabhāṇaka
  • 說法師
  • 法師

In early Buddhism a section of the saṅgha would be bhāṇakas (“proclaimers”), who memorized the teachings. Particularly before the teachings were written down, and were transmitted orally, the bhāṇakas were the key means of preserving the teachings. Various groups of bhāṇakas specialized in memorizing and reciting specific sets of sūtras or the vinaya.

27 passages contain this term:

  • i.­68
  • i.­72
  • 11.­6-8
  • 12.­27
  • 12.­32
  • 12.­38
  • 12.­40
  • 12.­104
  • 15.­1
  • 16.­1
  • 18.­2
  • 18.­6
  • 18.­9
  • 18.­27
  • 19.­1
  • 19.­5
  • 21.­8
  • 21.­10-11
  • 21.­19-20
  • 21.­22
  • 22.­15
  • 22.­17-18
g.­120

Dhṛtarāṣṭra

  • yul ’khor srung
  • ཡུལ་འཁོར་སྲུང་།
  • dhṛtarāṣṭra AS
  • 持國

One of the Four Mahārājas, he is the guardian deity for the east and lord of the gandharvas.

2 passages contain this term:

  • 11.­2
  • 14.­21
g.­126

drum

  • rnga
  • རྔ།
  • bherī
  • 鼓

As specified in the Sanskrit, a conical or bowl-shaped kettledrum, with an upper surface that is beaten with sticks. The Tibetan and Chinese are not specific about the kind of drum it is.

31 passages contain this term:

  • s.­2
  • i.­3
  • i.­43
  • 1.­3
  • 4.­1-3
  • 4.­5
  • 4.­8-9
  • 4.­12
  • 4.­14
  • 4.­16-17
  • 4.­19
  • 4.­104
  • 5.­8
  • 5.­40
  • 5.­87
  • 7.­2
  • 7.­25
  • 7.­28
  • 9.­24
  • 12.­41
  • n.­203
  • n.­281
  • n.­640
  • n.­644
  • n.­646
  • n.­698
  • n.­886
g.­129

eight liberations

  • rnam par thar pa brgyad
  • རྣམ་པར་ཐར་པ་བརྒྱད།
  • aṣṭavimokṣa
  • 八解脫

Definition from the 84000 Glossary of Terms:

A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception nor nonperception, one dwells in the realization of the cessation of conception and feeling.

2 passages contain this term:

  • 1.­1
  • 30.­2
g.­137

eon

  • bskal pa
  • བསྐལ་པ།
  • kalpa
  • 劫

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

64 passages contain this term:

  • i.­68-69
  • 1.­27
  • 1.­29
  • 2.­3
  • 2.­16
  • 2.­18
  • 2.­27
  • 3.­69
  • 4.­13
  • 4.­39
  • 4.­41
  • 4.­70
  • 4.­74
  • 4.­93
  • 4.­100
  • 5.­38
  • 5.­56
  • 5.­84
  • 5.­89
  • 7.­20
  • 7.­24
  • 7.­26
  • 7.­30-31
  • 7.­36
  • 9.­27
  • 9.­34
  • 10.­46-47
  • 10.­49
  • 12.­16
  • 12.­26
  • 12.­52
  • 13.­11
  • 15.­97
  • 16.­2
  • 18.­15
  • 19.­6
  • 21.­5-6
  • 21.­33
  • 22.­10
  • 23.­3
  • 23.­8-9
  • 24.­2
  • 26.­86
  • 26.­88
  • 27.­11
  • 31.­1
  • 31.­3
  • 31.­43
  • n.­81
  • n.­162
  • n.­230
  • n.­293
  • n.­417
  • n.­630
  • n.­642
  • n.­1069
  • g.­34
  • g.­122
  • g.­326
g.­160

Four Mahārājas

  • rgyal po chen po bzhi
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
  • caturmahārāja
  • 四天王

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling over the kumbhāṇḍas in the south; Virūḍhaka, ruling the nāgas in the west; Virūpākṣa, ruling the gandharvas in the east; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World-Protectors (lokapāla, ’jig rten skyong ba).

64 passages contain this term:

  • i.­4
  • i.­59-60
  • i.­63
  • 1.­23
  • 3.­76
  • 5.­85
  • 5.­102
  • 5.­104
  • 5.­109
  • 10.­54-55
  • 11.­3-6
  • 11.­9-11
  • 11.­13
  • 12.­2-3
  • 12.­5-7
  • 12.­9-10
  • 12.­15
  • 12.­18
  • 12.­21
  • 12.­25-26
  • 12.­30
  • 12.­35
  • 12.­42-43
  • 12.­45-47
  • 12.­49
  • 12.­52
  • 12.­56
  • 12.­81
  • 12.­87-88
  • 12.­104
  • 12.­107
  • 15.­43
  • 15.­100
  • 15.­120
  • 20.­7
  • 22.­26
  • 22.­36
  • 25.­28
  • 31.­13
  • n.­744
  • n.­752-753
  • n.­784
  • g.­83
  • g.­120
  • g.­502
  • g.­527
  • g.­528
g.­166

Gö Chödrup

  • ’gos chos grub
  • འགོས་ཆོས་གྲུབ།
  • —

A prolific translator active in Dunhuang during the early ninth century (c. 755–849) who translated this sūtra from Chinese to Tibetan.

4 passages contain this term:

  • i.­25
  • i.­28
  • c.­1
  • g.­31
g.­171

Ganges

  • gang gA
  • གང་གཱ།
  • gaṅgā AS

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a usual metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta, and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

28 passages contain this term:

  • 1.­30
  • 2.­6
  • 2.­40
  • 5.­2
  • 5.­4
  • 5.­43
  • 5.­51
  • 5.­85
  • 5.­98
  • 6.­66
  • 6.­70
  • 6.­74
  • 6.­78
  • 6.­82
  • 6.­86
  • 6.­90
  • 6.­94
  • 6.­98
  • 6.­102
  • 12.­37-38
  • 12.­40
  • 22.­7
  • 31.­43
  • 31.­45
  • g.­263
  • g.­331
  • g.­332
g.­175

goddess of the Bodhi tree

  • byang chub kyi shing gi lha mo
  • shing gi lha mo
  • བྱང་ཆུབ་ཀྱི་ཤིང་གི་ལྷ་མོ།
  • ཤིང་གི་ལྷ་མོ།
  • —
  • 菩提樹神

A goddess.

18 passages contain this term:

  • i.­7
  • i.­74-77
  • 7.­2
  • 23.­9
  • 23.­11-12
  • 24.­1
  • 25.­1
  • 25.­47
  • 26.­2
  • 26.­153
  • 29.­1
  • 29.­14
  • n.­1161
  • n.­1162
g.­176

Goddess Śrī

  • dpal gyi lha mo
  • lha mo dpal
  • dpal
  • དཔལ་གྱི་ལྷ་མོ།
  • ལྷ་མོ་དཔལ།
  • དཔལ།
  • śrī
  • 室唎天女
  • 品

The great goddess Śrī, better known as Lakṣmī, who promises to aid those who recite this sūtra and to ensure its preservation so that beings will have good fortune. She dwells in a palace in the paradise of Alakāvati.

28 passages contain this term:

  • i.­4
  • i.­66-67
  • i.­73
  • 7.­2
  • 7.­38
  • 12.­33
  • 12.­44
  • 12.­70
  • 16.­1
  • 16.­10-11
  • 17.­1
  • 17.­4-5
  • 17.­28-29
  • 17.­41-42
  • 22.­1
  • 22.­28
  • 22.­36
  • 22.­57
  • 22.­82
  • n.­592
  • n.­992
  • n.­1034
  • g.­360
g.­229

Jalavāhana

  • chu ’bebs
  • ཆུ་འབེབས།
  • jalavāhana AS
  • 流水

A learned physician in the distant past and son of Jaladhara; who, as a result of performing Dharma recitations while standing in a lake, ensured the rebirth of ten thousand fish into the paradise of Trāyastriṃśa.

29 passages contain this term:

  • s.­2
  • i.­7
  • i.­76-77
  • 24.­5
  • 24.­7
  • 24.­47
  • 25.­1
  • 25.­3
  • 25.­5-6
  • 25.­14
  • 25.­16
  • 25.­18
  • 25.­23
  • 25.­33-34
  • 25.­36
  • 25.­39
  • 25.­44-45
  • 25.­47
  • 25.­50
  • n.­1138
  • n.­1147
  • n.­1161
  • g.­226
  • g.­227
  • g.­228
g.­231

Jambudvīpa

  • ’dzam bu’i gling
  • འཛམ་བུའི་གླིང་།
  • jambudvīpa AS

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the vajrāsana at its center and is the only continent upon which buddhas attain awakening.

33 passages contain this term:

  • 4.­55
  • 4.­98
  • 11.­5-6
  • 12.­17-18
  • 12.­50
  • 12.­52-53
  • 12.­89
  • 12.­91
  • 12.­101
  • 15.­2
  • 15.­98
  • 16.­2
  • 18.­4
  • 18.­6
  • 18.­8
  • 20.­68
  • 21.­26
  • 22.­24
  • 22.­67
  • 22.­71
  • 22.­78
  • 22.­80
  • 25.­20
  • 25.­34-36
  • 30.­2
  • 31.­21
  • n.­249
  • n.­816
g.­236

Jvalanāntaratejorāja

  • mchog tu rgyal ba’i ’od
  • མཆོག་ཏུ་རྒྱལ་བའི་འོད།
  • jvalanāntaratejorāja AS
  • 最勝光明

A deity in the Trāyastriṃśa paradise.

2 passages contain this term:

  • i.­75
  • 23.­2
g.­255

kleśa

  • nyon mongs
  • ཉོན་མོངས།
  • kleśa
  • 煩惱

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

In this text:

Also translated here as “affliction.”

59 passages contain this term:

  • 1.­1
  • 1.­3
  • 1.­19
  • 2.­68
  • 2.­80-81
  • 2.­85
  • 2.­103
  • 2.­109
  • 3.­6-7
  • 3.­9
  • 3.­53-54
  • 3.­58
  • 4.­10
  • 4.­13
  • 4.­32
  • 4.­49
  • 4.­59
  • 4.­64
  • 4.­75
  • 5.­43
  • 5.­81
  • 6.­18-23
  • 6.­42-43
  • 6.­46
  • 6.­59
  • 6.­87
  • 6.­91
  • 6.­95
  • 6.­99
  • 7.­32
  • 9.­22
  • 9.­25-26
  • 10.­12
  • 12.­41
  • 19.­13
  • 22.­22
  • 26.­86
  • 27.­6
  • 31.­29
  • n.­117
  • n.­121
  • n.­176
  • n.­178
  • n.­182
  • n.­495
  • n.­653
  • n.­702-703
  • g.­6
g.­269

Lord of Golden Nāgas

  • gser klu’i dbang po
  • གསེར་ཀླུའི་དབང་པོ།
  • —
  • 金龍主

A king in the distant past.

3 passages contain this term:

  • 7.­3
  • 7.­38
  • n.­595
g.­288

Mahāsattva

  • sems can chen po
  • སེམས་ཅན་ཆེན་པོ།
  • mahāsattva AD
  • 摩訶薩埵

A prince in the past, the youngest son of King Mahāratha. The previous life of the Buddha, when he decided to give his body to the tigress. See entry for “Courageous.”

11 passages contain this term:

  • s.­2
  • i.­78
  • 26.­20
  • 26.­28
  • 26.­32
  • 26.­35
  • 26.­41
  • 26.­53
  • 26.­130
  • 26.­145
  • g.­95
g.­289

mahāsattva

  • sems can chen po
  • སེམས་ཅན་ཆེན་པོ།
  • mahāsattva
  • 摩訶薩埵

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

66 passages contain this term:

  • 1.­3-4
  • 2.­1
  • 2.­66-67
  • 2.­79
  • 2.­90
  • 3.­1
  • 3.­6
  • 3.­13
  • 5.­13-16
  • 5.­49
  • 5.­65
  • 6.­2
  • 6.­6
  • 6.­17-27
  • 6.­60-63
  • 6.­68
  • 6.­72
  • 6.­76
  • 6.­80
  • 6.­84
  • 6.­88
  • 6.­92
  • 6.­96
  • 6.­100
  • 6.­104
  • 6.­120
  • 8.­1
  • 8.­5
  • 8.­32-41
  • 9.­1
  • 14.­8
  • 23.­11
  • 31.­4
  • n.­69
  • n.­82
  • n.­134
  • n.­471
  • n.­487
  • n.­567
g.­307

muni

  • thub pa
  • ཐུབ་པ།
  • muni
  • 牟尼

A title that, like buddha, is given to someone who has attained realization through their own contemplation and not by divine revelation.

16 passages contain this term:

  • 2.­18
  • 4.­10
  • 4.­15
  • 4.­64
  • 4.­76
  • 7.­5
  • 7.­8
  • 7.­15
  • 7.­28
  • 9.­34
  • 14.­13
  • 25.­29
  • 28.­2
  • 29.­5
  • n.­210
  • n.­848
g.­311

nāga

  • klu
  • ཀླུ།
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

48 passages contain this term:

  • i.­63
  • i.­73
  • 1.­3
  • 1.­7
  • 1.­10
  • 1.­25
  • 1.­29
  • 2.­10
  • 11.­4
  • 12.­33
  • 12.­35
  • 12.­44
  • 14.­23-24
  • 15.­44
  • 15.­74
  • 15.­124
  • 21.­18
  • 22.­15
  • 22.­27
  • 22.­50-51
  • 22.­71
  • 31.­9
  • n.­59-60
  • n.­746
  • n.­768
  • n.­858-859
  • n.­1075
  • n.­1091
  • g.­24
  • g.­218
  • g.­265
  • g.­272
  • g.­278
  • g.­306
  • g.­313
  • g.­329
  • g.­389
  • g.­415
  • g.­426
  • g.­496
  • g.­512
  • g.­520
  • g.­528
  • g.­537
g.­320

nirvāṇa

  • mya ngan las ’das pa
  • མྱ་ངན་ལས་འདས་པ།
  • nirvāṇa
  • 涅槃

Definition from the 84000 Glossary of Terms:

Literally “extinction,” the state beyond sorrow, it refers to the ultimate attainment of buddhahood, the permanent cessation of all suffering and of the afflicted mental states that lead to suffering. Three types of nirvāṇa are identified: (1) the residual nirvāṇa where the person is still dependent on conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where the aggregates have also been consumed within emptiness, and (3) the non-abiding nirvāṇa transcending the extremes of phenomenal existence and quiescence.

In this text:

For explanations on the true nature of nirvāṇa, according to the view of this sūtra, see 2.­67-2.­100.

98 passages contain this term:

  • i.­6
  • i.­37
  • i.­39
  • 1.­3
  • 2.­22-23
  • 2.­25
  • 2.­27-28
  • 2.­33-35
  • 2.­63
  • 2.­65-102
  • 2.­112-114
  • 3.­5
  • 3.­12
  • 3.­18-20
  • 3.­35
  • 3.­37
  • 3.­72
  • 5.­48
  • 5.­56
  • 5.­58
  • 5.­90-93
  • 5.­98-99
  • 6.­27-28
  • 6.­53
  • 6.­108
  • 10.­7
  • 10.­11
  • 12.­28
  • 12.­46
  • 21.­6
  • 23.­5-6
  • 24.­3
  • 26.­39
  • 27.­7
  • 29.­5
  • 31.­2-3
  • 31.­43
  • n.­73
  • n.­362
  • n.­364
  • n.­430-431
  • n.­433-435
  • n.­717
g.­337

perfections

  • pha rol tu phyin pa
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
  • pāramitā
  • 波羅蜜[多]

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” They are usually listed as six: generosity, correct conduct (or discipline), patience, diligence, meditation (or concentration), and wisdom; four additional perfections are often added to this, totalling ten perfections: skillful methods, prayer, strength, and knowledge.

For a presentation of each one according to the view of this sūtra, see 6.­7–6.­28

15 passages contain this term:

  • i.­40
  • i.­47
  • 3.­75
  • 4.­75
  • 4.­94
  • 5.­84
  • 6.­23
  • 7.­27
  • 9.­29
  • 10.­49
  • 23.­9
  • 26.­13
  • 30.­2
  • n.­487
  • n.­816
g.­346

pratyekabuddha

  • rang sangs rgyas
  • རང་སངས་རྒྱས།
  • pratyekabuddha
  • 獨覺

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

27 passages contain this term:

  • 1.­3
  • 2.­38-39
  • 3.­9
  • 3.­67
  • 4.­34
  • 4.­91
  • 5.­10
  • 5.­25
  • 5.­41-42
  • 5.­47
  • 5.­58
  • 5.­70
  • 6.­6
  • 6.­18
  • 8.­6
  • 11.­2
  • 15.­42
  • 15.­97
  • 15.­100
  • 29.­11
  • n.­364
  • n.­379
  • n.­1238
  • g.­143
  • g.­481
g.­350

preta

  • yi dags
  • ཡི་དགས།
  • preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

The pretas live in the realm of Yama, the Lord of Death, where they are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance.

32 passages contain this term:

  • 3.­73
  • 4.­19
  • 5.­3
  • 5.­12
  • 6.­67
  • 6.­71
  • 6.­75
  • 6.­79
  • 6.­83
  • 6.­87
  • 6.­91
  • 6.­95
  • 6.­99
  • 6.­103
  • 7.­12
  • 11.­2
  • 12.­28
  • 12.­52
  • 12.­90
  • 26.­86
  • n.­438
  • n.­539
  • n.­542
  • n.­545
  • n.­548
  • n.­551
  • n.­554
  • n.­557
  • n.­560
  • n.­563
  • n.­566
  • n.­772
g.­360

Puṇya­kusuma­prabha

  • me tog dam pa’i bsod nams kyi ’od
  • མེ་ཏོག་དམ་པའི་བསོད་ནམས་ཀྱི་འོད།
  • puṇya­kusuma­prabha AS
  • 妙華福光

Name of the park where the Goddess Śrī dwells, not far from Alakāvati, the kingdom of the great king Vaiśravaṇa.

1 passage contains this term:

  • 17.­1
g.­368

Rājagṛha

  • rgyal po’i khab
  • རྒྱལ་པོའི་ཁབ།
  • rājagṛha AS
  • 王舍城

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

7 passages contain this term:

  • i.­36-37
  • i.­43
  • 1.­1
  • 2.­1
  • 2.­6
  • 4.­3
g.­377

Ratnaśikhin

  • rin chen gtsug phud
  • རིན་ཆེན་གཙུག་ཕུད།
  • ratnaśikhin AO
  • 寶髻

A buddha in the distant past.

12 passages contain this term:

  • i.­72
  • i.­76-77
  • 8.­20
  • 17.­9
  • 21.­6
  • 21.­28
  • 24.­2
  • 25.­20
  • 25.­22
  • 25.­34
  • 25.­47
g.­380

retention

  • gzungs
  • gzungs sngags
  • གཟུངས།
  • གཟུངས་སྔགས།
  • dhāraṇī
  • 陀羅尼

Also rendered here as “dhāraṇī.”

10 passages contain this term:

  • 1.­3
  • 3.­44
  • 4.­43
  • 5.­66
  • 6.­41
  • 6.­51
  • 12.­104
  • 15.­1
  • 29.­5
  • g.­108
g.­383

Ruciraketu

  • mdzes pa’i tog
  • མཛེས་པའི་ཏོག
  • ruciraketu AD
  • 妙幢

A bodhisattva and one of the central figures in the present sūtra.

40 passages contain this term:

  • s.­2
  • i.­3
  • i.­37
  • i.­39
  • i.­43
  • i.­70
  • i.­75
  • i.­80
  • 2.­1-2
  • 2.­7
  • 2.­9-10
  • 2.­19-21
  • 2.­29-30
  • 2.­65-66
  • 2.­114
  • 2.­116
  • 4.­1-2
  • 4.­104
  • 17.­22
  • 23.­1
  • 23.­3
  • 25.­47
  • 28.­1
  • 28.­11-12
  • n.­62
  • n.­134
  • n.­593
  • n.­829
  • g.­252
  • g.­264
  • g.­385
  • g.­386
g.­385

Rūpyaketu

  • dngul gyi tog
  • དངུལ་གྱི་ཏོག
  • rūpyaketu AD
  • 銀幢

The older son of the bodhisattva Ruciraketu.

6 passages contain this term:

  • i.­75
  • 7.­39
  • 23.­1
  • 23.­5
  • 25.­47
  • g.­90
g.­386

Rūpyaprabha

  • dngul ’od
  • དངུལ་འོད།
  • rūpyaprabha AS
  • 銀光

The younger son of the bodhisattva Ruciraketu.

8 passages contain this term:

  • i.­75
  • 7.­39
  • 23.­1
  • 23.­6
  • 25.­47
  • n.­1160
  • g.­264
  • g.­464
g.­393

Śākya

  • shAkya
  • ཤཱཀྱ།
  • śākya AS
  • 釋迦

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

4 passages contain this term:

  • 7.­28
  • 25.­29
  • 29.­4
  • 30.­2
g.­394

Śākyamuni

  • shAkya thub pa
  • ཤཱཀྱ་ཐུབ་པ།
  • śākyamuni AD
  • 釋迦牟尼

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

38 passages contain this term:

  • i.­10
  • i.­72
  • i.­79-80
  • 2.­2-3
  • 2.­8
  • 2.­10-15
  • 2.­20-21
  • 2.­29-32
  • 2.­65
  • 5.­95
  • 8.­7
  • 12.­20
  • 12.­28
  • 12.­54
  • 21.­29
  • 22.­9
  • 26.­145
  • 27.­1
  • 30.­2
  • n.­437
  • n.­1034
  • g.­264
  • g.­349
  • g.­367
  • g.­391
  • g.­447
  • g.­508
g.­397

samādhi

  • ting nge ’dzin
  • ཏིང་ངེ་འཛིན།
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The sgra sbyor bam po gnyis pa commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

34 passages contain this term:

  • i.­48
  • 1.­2
  • 1.­4
  • 1.­11
  • 3.­13
  • 3.­42-44
  • 3.­46-47
  • 3.­60
  • 3.­70
  • 4.­43
  • 5.­2
  • 5.­66
  • 6.­23
  • 6.­41
  • 6.­45
  • 6.­61
  • 12.­83
  • 15.­46-47
  • 17.­33
  • 26.­14
  • 26.­39
  • n.­168
  • n.­170
  • n.­193
  • n.­295
  • n.­346
  • n.­533
  • g.­36
  • g.­143
  • g.­438
g.­404

Saṃjñeya

  • yang dag shes
  • ཡང་དག་ཤེས།
  • saṃjñeya AS
  • 正了知

A yakṣa general.

13 passages contain this term:

  • i.­4
  • i.­69
  • 12.­33
  • 12.­44
  • 19.­1
  • 19.­3
  • 19.­5
  • 19.­7
  • 19.­13-15
  • 22.­26
  • 22.­40
g.­407

samyaksaṃbuddha

  • yang dag par rdzogs pa’i sangs rgyas
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
  • samyaksaṃbuddha
  • 正等覺

“A perfect buddha.” A buddha who teaches the Dharma, as opposed to a pratyeka­buddha, who does not teach.

19 passages contain this term:

  • 2.­32
  • 2.­79
  • 2.­90
  • 2.­112
  • 5.­89
  • 5.­95
  • 10.­43
  • 12.­28
  • 12.­53
  • 14.­1
  • 16.­3-4
  • 23.­4-6
  • 24.­2
  • 25.­22
  • 26.­4
  • n.­1238
g.­409

saṅgha

  • dge ’dun
  • དགེ་འདུན།
  • saṅgha
  • 僧伽

The community of followers of the Buddha’s teachings, often referring to the monastic community and sometimes the community of realized bodhisattvas that are not visible to ordinary beings.

21 passages contain this term:

  • 1.­1-2
  • 3.­75
  • 4.­33
  • 4.­91
  • 5.­10
  • 15.­42
  • 15.­96
  • 17.­37
  • 18.­26
  • 19.­1
  • 21.­9
  • 21.­28
  • 29.­9
  • n.­225
  • n.­598
  • g.­114
  • g.­147
  • g.­280
  • g.­367
  • g.­523
g.­410

Sarasvatī

  • spobs pa’i lha mo
  • སྤོབས་པའི་ལྷ་མོ།
  • sarasvatī AS
  • 大辯才

The goddess of wisdom, learning, and music.

37 passages contain this term:

  • i.­4
  • i.­64-65
  • i.­73
  • i.­82
  • 1.­24
  • 12.­33
  • 12.­44
  • 15.­1
  • 15.­28
  • 15.­30
  • 15.­32-34
  • 15.­37
  • 15.­39
  • 15.­51
  • 15.­56-58
  • 15.­61
  • 15.­93
  • 15.­95
  • 15.­104
  • 15.­128
  • 15.­130-131
  • 22.­28
  • 22.­36
  • 22.­38
  • 22.­57
  • 30.­1
  • 30.­4-5
  • n.­954
  • n.­1034
  • g.­277
g.­411

Śāriputra

  • shA ri’i bu
  • ཤཱ་རིའི་བུ།
  • śāriputra AS
  • 舍利子
  • 舍利弗

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

17 passages contain this term:

  • i.­61
  • 1.­2
  • 13.­2-4
  • 13.­6-8
  • 13.­11-15
  • 15.­113
  • 26.­147
  • n.­311
  • g.­38
g.­419

seven precious materials

  • rin po che sna bdun
  • རིན་པོ་ཆེ་སྣ་བདུན།
  • saptaratna
  • 七寶

See “seven jewels.”

10 passages contain this term:

  • 6.­11
  • 6.­34
  • 10.­19
  • 10.­28
  • 12.­26
  • 17.­1
  • 26.­8
  • 26.­10
  • 26.­143
  • 26.­150
g.­431

śrāvaka

  • nyan thos
  • ཉན་ཐོས།
  • śrāvaka

Definition from the 84000 Glossary of Terms:

It is usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily it refers to those disciples of the Buddha who aspire to attain the state of an arhat by seeking self-liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering disturbing emotions, they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

30 passages contain this term:

  • 1.­2-3
  • 1.­10
  • 2.­38-39
  • 3.­9
  • 3.­67
  • 4.­91
  • 5.­10
  • 5.­25
  • 5.­41-42
  • 5.­47
  • 5.­58
  • 6.­6
  • 6.­18
  • 8.­6
  • 11.­2
  • 15.­42
  • 15.­97
  • 29.­6
  • 29.­11
  • n.­225
  • n.­364
  • n.­379
  • n.­1238
  • n.­1254
  • g.­143
  • g.­437
  • g.­481
g.­435

Sthāvarā

  • brtan ma
  • བརྟན་མ།
  • sthāvarā AD
  • 堅牢

The goddess of the earth.

15 passages contain this term:

  • i.­4
  • i.­68
  • i.­70
  • 12.­33
  • 12.­44
  • 18.­1
  • 18.­8
  • 18.­12
  • 18.­14
  • 18.­16
  • 18.­27-28
  • 20.­1
  • 20.­3
  • g.­125
g.­450

sugata

  • bde bar gshegs pa
  • བདེ་བར་གཤེགས་པ།
  • sugata
  • 善逝

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

11 passages contain this term:

  • 5.­95
  • 7.­13
  • 7.­22
  • 10.­43
  • 13.­6
  • 23.­4-6
  • 24.­2
  • 25.­22
  • n.­620
g.­451

Sukhavihāra

  • dge gnas
  • rab gnas
  • དགེ་གནས།
  • རབ་གནས།
  • sukhavihāra AS
  • 善住

A bodhisattva.

6 passages contain this term:

  • i.­51
  • 8.­1
  • 8.­44-47
g.­458

Sureśvaraprabha

  • lha’i dbang phyug gi ’od
  • ལྷའི་དབང་ཕྱུག་གི་འོད།
  • sureśvaraprabha AS
  • 天自在光王

A king in the distant past.

9 passages contain this term:

  • i.­76-77
  • 24.­3
  • 25.­1
  • 25.­11
  • 25.­37-38
  • 25.­47
  • n.­1161
g.­470

tathāgata

  • de bzhin gshegs pa
  • དེ་བཞིན་གཤེགས་པ།
  • tathāgata
  • 如來

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It also often used as a specific epithet of the Buddha Śākyamuni.

182 passages contain this term:

  • i.­61
  • 1.­8
  • 2.­5-9
  • 2.­11
  • 2.­20-23
  • 2.­27-32
  • 2.­35
  • 2.­37
  • 2.­39
  • 2.­56
  • 2.­61-62
  • 2.­65
  • 2.­67-69
  • 2.­79
  • 2.­81-82
  • 2.­86-117
  • 3.­1
  • 3.­3-5
  • 3.­12
  • 3.­25
  • 3.­35
  • 3.­41-43
  • 3.­50
  • 3.­52-53
  • 3.­62
  • 3.­66
  • 3.­69
  • 3.­71-75
  • 4.­15
  • 4.­62
  • 4.­104-105
  • 5.­10
  • 5.­26-27
  • 5.­34
  • 5.­50-51
  • 5.­54
  • 5.­56
  • 5.­58
  • 5.­67
  • 5.­89-90
  • 5.­95
  • 5.­97-100
  • 5.­109
  • 6.­22
  • 6.­38
  • 6.­106
  • 7.­16
  • 9.­27
  • 10.­43
  • 12.­28
  • 12.­40
  • 12.­53
  • 13.­13-14
  • 15.­109
  • 16.­3-4
  • 17.­3
  • 17.­10
  • 18.­11
  • 19.­2
  • 21.­4
  • 21.­6
  • 21.­29
  • 22.­3
  • 23.­1
  • 23.­4-6
  • 23.­9
  • 24.­2
  • 25.­20
  • 25.­22
  • 25.­34
  • 25.­47
  • 26.­4
  • 26.­16
  • 27.­1
  • 27.­13
  • 28.­11
  • 29.­3
  • 29.­7
  • 29.­12
  • 30.­2-3
  • 31.­32
  • n.­70
  • n.­73
  • n.­81
  • n.­88
  • n.­108-109
  • n.­115
  • n.­117
  • n.­121
  • n.­128
  • n.­134
  • n.­163
  • n.­195-196
  • n.­230
  • n.­238-240
  • n.­304
  • n.­417
  • n.­430
  • n.­435
  • n.­440-441
  • n.­444
  • n.­622
  • n.­629
  • n.­632
  • n.­646
  • n.­770
  • n.­836
  • n.­1002
  • n.­1034
g.­476

three gateways of liberation

  • rnam par thar pa’i sgo gsum
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
  • trivimokṣamukha
  • 三解脫門

These are emptiness, the absence of features, and the absence of aspiration.

1 passage contains this term:

  • 30.­2
g.­483

Trāyastriṃśa

  • sum cu rtsa gsum pa
  • སུམ་ཅུ་རྩ་གསུམ་པ།
  • trāyastriṃśa AS
  • 三十三

The paradise of Śakra, also known as Indra, on the summit of Sumeru. The name means “Thirty-Three” from the thirty-three principal deities that dwell there. The fifth highest of the six paradises in the desire realm.

21 passages contain this term:

  • i.­7
  • i.­74-75
  • i.­77
  • 2.­37-38
  • 5.­22
  • 15.­120
  • 18.­12
  • 20.­16
  • 20.­23
  • 20.­54
  • 20.­67
  • 23.­2
  • 23.­9
  • 25.­22
  • 25.­34
  • 25.­43
  • n.­1022
  • g.­229
  • g.­236
g.­495

upādhyāya

  • mkhan po
  • མཁན་པོ།
  • upādhyāya

In India, a person’s particular preceptor within the monastic tradition, guiding that person for the taking of full vows and the maintenance of conduct and practice. The Tibetan translation is mkhan po. It has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in the sūtras.

11 passages contain this term:

  • 5.­3
  • 5.­10
  • 12.­23-25
  • 12.­27
  • 18.­2
  • 18.­6
  • 18.­9
  • 19.­1
  • n.­308
g.­497

upāsaka

  • dge bsnyen
  • དགེ་བསྙེན།
  • upāsaka
  • 鄔波索迦

A man who has taken the layperson’s vows.

7 passages contain this term:

  • 5.­102
  • 11.­10
  • 12.­29
  • 15.­28
  • 16.­1
  • 31.­44
  • n.­754
g.­498

upāsikā

  • dge bsnyen ma
  • དགེ་བསྙེན་མ།
  • upāsikā
  • 鄔波斯迦

A woman who has taken the layperson’s vows.

7 passages contain this term:

  • 5.­102
  • 11.­10
  • 12.­29
  • 15.­28
  • 16.­1
  • 31.­44
  • n.­754
g.­499

ūrṇā

  • mdzod spu
  • མཛོད་སྤུ།
  • ūrṇā

Definition from the 84000 Glossary of Terms:

One of the thirty-two marks of a great being. It consists of a soft, long, fine, coiled white hair between the eyebrows capable of emitting an intense bright light. Literally, the Sanskrit ūrṇā means “wool hair,” and kośa means “treasure.”

2 passages contain this term:

  • 7.­8
  • n.­1237
g.­502

Vaiśravaṇa

  • rnam thos kyi bu
  • རྣམ་ཐོས་ཀྱི་བུ།
  • vaiśravaṇa AD
  • 毘沙門
  • 薜室羅末拏

As one of the Four Mahārājas he is the lord of the northern region of the world and the northern continent, though in early Buddhism he is the lord of the far north of India and beyond. Also known as Kubera, he is the lord of yakṣas and a lord of wealth.

21 passages contain this term:

  • 11.­2
  • 12.­57
  • 12.­59
  • 12.­61-63
  • 12.­66
  • 12.­68
  • 12.­70
  • 12.­73
  • 12.­80
  • 14.­21
  • 17.­1
  • n.­48
  • n.­784
  • n.­791
  • n.­795
  • g.­15
  • g.­234
  • g.­259
  • g.­360
g.­515

Venerable

  • tshe dang ldan pa
  • ཚེ་དང་ལྡན་པ།
  • āyuśmat
  • 具壽

Definition from the 84000 Glossary of Terms:

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

18 passages contain this term:

  • 1.­2
  • 13.­2-4
  • 13.­6
  • 14.­1-2
  • 26.­5-6
  • 26.­10-12
  • 26.­16-19
  • 26.­86
  • 31.­40
g.­527

Virūḍhaka

  • ’phags skyes po
  • འཕགས་སྐྱེས་པོ།
  • virūḍhaka AS
  • 增長

One of the Four Mahārājas, he is the guardian of the southern direction and the lord of the kumbhāṇḍas.

2 passages contain this term:

  • 11.­2
  • 14.­21
g.­528

Virūpākṣa

  • mig mi bzang
  • མིག་མི་བཟང་།
  • virūpākṣa AS
  • 廣目

One of the Four Mahārājas, he is the guardian of the western direction and traditionally the lord of the nāgas.

3 passages contain this term:

  • 1.­8
  • 11.­2
  • 14.­21
g.­532

Vulture Peak Mountain

  • bya rgod kyi phung po
  • bya rgod spungs pa’i ri
  • བྱ་རྒོད་ཀྱི་ཕུང་པོ།
  • བྱ་རྒོད་སྤུངས་པའི་རི།
  • gṛdhrakūṭa
  • 鷲峯山

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

10 passages contain this term:

  • i.­36-37
  • i.­43
  • i.­79
  • 1.­1
  • 2.­29-30
  • 2.­33
  • 4.­3
  • 27.­1
g.­536

white water lilies

  • ku mu da
  • ཀུ་མུ་ད།
  • kumuda
  • 拘物頭 [花 / 華]

Nymphaea pubescens. The night-blossoming water lily, sometime referred to as a "night lotus." It can be white, pink, or red.

2 passages contain this term:

  • 26.­11
  • 30.­2
g.­538

Wish-Fulfilling Radiating Light

  • yid bzhin rin chen ’od ’phro
  • ཡིད་བཞིན་རིན་ཆེན་འོད་འཕྲོ།
  • —
  • 如意寶光耀

A goddess bodhisattva.

21 passages contain this term:

  • i.­53-55
  • 10.­1
  • 10.­17
  • 10.­20-24
  • 10.­26
  • 10.­36-37
  • 10.­39-43
  • 10.­45
  • n.­737
  • g.­141
g.­541

yakṣa

  • gnod sbyin
  • གནོད་སྦྱིན།
  • yakṣa
  • 藥叉

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the jurisdiction of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

99 passages contain this term:

  • i.­4
  • i.­69
  • i.­73
  • 1.­8
  • 1.­10
  • 1.­23
  • 2.­10
  • 5.­102
  • 5.­104
  • 10.­54-55
  • 11.­4-5
  • 12.­5-7
  • 12.­11
  • 12.­14
  • 12.­19
  • 12.­33
  • 12.­35
  • 12.­43-46
  • 12.­52
  • 12.­78
  • 12.­100
  • 12.­104
  • 15.­74
  • 15.­100
  • 15.­124
  • 19.­1
  • 19.­5
  • 19.­7
  • 19.­13-15
  • 21.­18
  • 22.­26
  • 22.­37
  • 22.­40-44
  • 22.­54
  • 22.­83
  • 31.­9
  • n.­59-60
  • n.­825
  • n.­971-972
  • g.­15
  • g.­19
  • g.­40
  • g.­57
  • g.­59
  • g.­80
  • g.­84
  • g.­87
  • g.­88
  • g.­111
  • g.­165
  • g.­170
  • g.­207
  • g.­211
  • g.­217
  • g.­233
  • g.­234
  • g.­239
  • g.­242
  • g.­251
  • g.­259
  • g.­270
  • g.­271
  • g.­273
  • g.­279
  • g.­298
  • g.­299
  • g.­300
  • g.­312
  • g.­314
  • g.­317
  • g.­327
  • g.­333
  • g.­338
  • g.­344
  • g.­373
  • g.­404
  • g.­412
  • g.­444
  • g.­456
  • g.­460
  • g.­466
  • g.­467
  • g.­502
  • g.­506
0

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    (tr.). The Sūtra of the Sublime Golden Light (Suvarṇa­prabhāsottamasūtra, Toh 555). 84000: Translating the Words of the Buddha, 2023:
    https://read.84000.co/translation/toh555.html


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