༄༅། །དན་མག་ཏ་ལ་ལ་གངས།

The Dhāraṇī of the Jewel Torch

Ratnolkādhāraṇī
 འཕགས་པ་དན་མག་ཏ་ལ་ལ་གངས་ས་་བ་ག་པ་ན་ ་མ།
’phags pa dkon mchog ta la la’i gzungs zhes bya ba theg pa chen po’i mdo

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

Āryaratnolkānāmadhāraṇīmahāyānasūtra

· Toh 145 ·
Degé Kangyur, vol. 57 (mdo sde, pa), folios 34.a–82.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

· Surendrabodhi · Yeshé Dé ·
 Translated by David Jackson
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020

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co. TABLE OF CONTENTS
ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
· Overview
· Narrative and Doctrinal Content
· The Sūtra, the Avataṃsaka, and the Chinese Translation
· Why Is the Sūtra Also a Dhāraṇī?
· The Title and Its Variants
· The Sūtra in Śāntideva’s Śikṣāsamuccaya and Other Treatises
· The Sūtra’s Impact on Tibetan Works
· The Translation
tr. The Translation
1. Chapter 1
2. Chapter 2
c. Colophon
n. Notes
b. Bibliography
· Tibetan and Sanskrit Texts
· Other Sources
g. Glossary
s. SUMMARY
s.1 The Dhāraṇī of the Jewel Torch starts with a profound conversation between the
Buddha and the bodhisattvas Samantabhadra and Mañjuśrī on the nature of
the dharmadhātu, buddhahood, and emptiness. The bodhisattva Dharmamati
then enters the meditative absorption called the infinite application of the
bodhisattva’s jewel torch and, at the behest of the millions of buddhas who have
blessed him, emerges from it to teach how bodhisattvas arise from the
presence of a tathāgata and progress to the state of omniscience. Following
Dharmamati’s detailed exposition of the “ten categories” or progressive
stages of a bodhisattva, the Buddha briefly teaches the mantra of the dhāraṇī
and then, for most of the remainder of the text, encourages bodhisattvas in a
long versified passage in which he recounts teachings by a bodhisattva
called Bhadraśrī on the qualities of bodhisattvas and buddhas. Some verses
from this passage on the virtues of faith have been widely quoted in both
India and Tibet.
ac. ACKNOWLEDGEMENTS
ac.1 Translated by David Jackson and edited by the 84000 editorial team. The
introduction, also by the 84000 editorial team, expands on an original version
by David Jackson. The translation was completed under the patronage and
supervision of 84000: Translating the Words of the Buddha.
ac.2 The generous sponsorship of Make and Wang Xiao Juan ( ⾺珂和王曉娟),
which helped make the work on this translation possible, is most gratefully
acknowledged.
i. INTRODUCTION
· Overview ·

i.1 In this profound Mahāyāna sūtra, The Dhāraṇī of the Jewel Torch, the Buddha
Śākyamuni explains, with the help of the bodhisattvas Mañjuśrī, Samanta-
bhadra, and Dharmamati, how bodhisattvas progress toward awakening.
i.2 Although seen as a sūtra in its own right, it is closely connected to the
family of texts belonging to the Avataṃsakasūtra, two chapters of which it
shares. As its title suggests, it can also be seen as a dhāraṇī, or as a sūtra
about a dhāraṇī.
i.3 Substantial passages were quoted by Śāntideva in the Śikṣāsamuccaya, and
these extracts are now the only remnants of the Sanskrit text. The Tibetan
translation, by the Indian master Surendrabodhi and the chief-editor
translator the monk Yeshé Dé, dates to the early, imperial translation period,
and its verses on faith later had a wide impact in Tibetan works. The Chinese
translation, by Fatian, dates to the late tenth century and is classified as an
Avataṃsaka text.

· Narrative and Doctrinal Content ·

i.4 The setting of the text is the Vulture Peak in Rājagṛha. Its audience is a great
gathering of highly accomplished monks and bodhisattvas, headed by
Samantabhadra who, as the initial interlocutor, asks the Buddha how
dharmadhātu should be understood. A brief but profound exchange follows.
i.5 Mañjuśrī then appears and requests the Buddha to teach the dhāraṇī of the
jewel torch (1.11). The Buddha insists that Mañjuśrī should request Samanta-
bhadra to teach it instead, and Samantabhadra’s dialog with Mañjuśrī starts
with the meaning of buddha. A brief interlude follows (1.40–1.54) in which
Śāriputra (here Śāradvatī putra) compares his own understanding
 unfavorably with Mañjuśrī’s vast wisdom, and professes his inability and
unwillingness to debate with him; similar brief conversations between
Śāriputra and Mañjuśrī recur at several points in the text.
i.6 The bodhisattva Dharmamati then makes his appearance (1.55) and enters
the meditative absorption called the infinite application of the bodhisattva’s jewel
torch. Blessed and encouraged by millions of buddhas to summon the
eloquence to teach, Dharmamati sets out the ten categories of bodhisattva
(1.59–1.84) in the long passage that follows. A number of wonders then
occur, after which Dharmamati summarizes the ten categories in verse (1.88–
1.178).
i.7 The Buddha, in response to several ensuing requests to teach, briefly
teaches the mantra of the dhāraṇī (1.213) and comments on its meaning. At
Samantabhadra and Mañjuśrī’s request, he then explains the benefits that
hearing this sūtra will have for future disciples (1.228–1.256). Here several
stark warnings are given to future hearers (mainly future monks) who might
one day criticize or reject this sūtra.
i.8 The final main section of the sūtra is a very long passage (twenty folios in
the Degé edition) of versified encouragement for bodhisattvas, introduced
by a prologue featuring Ānanda. The main versified part (2.20–2.397) is
spoken by the Buddha as a narrative that introduces, relates, and concludes
teachings given by the bodhisattva Bhadraśrī on the good qualities and
modes of conduct of the bodhisattva. Bhadraśrī first eulogizes the thought of
awakening (bodhicitta) and then a few verses later praises faith in a well-
known passage, parts of which were quoted by Śāntideva (see below) and
subsequently by many Tibetan authors. Bhadraśrī then describes many of
the other qualities of bodhisattvas and their ability to manifest miraculously
in different ways, including the astounding visual and other sensory content
of their meditative absorptions, the many kinds of miraculous rays of light
with which they bring benefit to the world and beings, and comparisons
with the powerful magical displays of the ordinary gods such as Indra and
the king of the nāgas.1
i.9 At the end of the teaching, its importance and future benefits are
expressed by Subhūti and others, and Ānanda promises to retain it.

· The Sūtra, the Avataṃsaka, and the Chinese Translation ·

i.10 Although it is found in the Kangyur among other Mahāyāna sūtras in the
General Sūtra section (as Tōh 145 in the Degé Kangyur) and is listed as
belonging to that general category in the Denkarma inventory of translated
texts 2 (as well as to the Dhāraṇī section, see below), the sūtra also belongs to
the family of texts related to the Avataṃsakasūtra (phal po che, “The Ornaments of
 the Buddhas,” Toh 44). Indeed, in the other imperial period inventory, the
roughly contemporary Phangthangma, it is listed under the heading of “the
works included in the group of sūtras of the noble, great, very extensive
Buddhāvataṃsaka.”3
i.11 The prominent role of the bodhisattva Samantabhadra; the centrality of the
dharmadhātu; the vast numbers of buddhas who gather and the mention of
the Buddha Vairocana in the pivotal passage about the absorption and
blessing of Dharmamati; the tenfold division and subdivision of the
categories of bodhisattva; the repeated vocative “O sons of the victors”;4 and
many other features of this work, above all the central theme of how
bodhisattvas first emerge in the presence of a tathāgata and progressively
develop access to the buddha qualities, culminating in their regency and
consecration, are all strongly reminiscent of the Avataṃsaka.
i.12 Two long passages in the text represent two complete chapters of the
Avataṃsakasūtra.5 In terms of content they are close to being exact matches,
although the translations in Tibetan are different. The long passage
recounting Dharmamati’s absorption and his ensuing revelations in both
prose and verse (from 1.55 to 1.178) is almost identical to the whole of
chapter 20 of the Tibetan Avataṃsakasūtra, “The Ten Categories of
Bodhisattvas” (chapter 15 of the Chinese),6 while almost the entirety of the
final verse section recounting the teachings by Bhadraśrī (from 2.27 to 2.397
near the conclusion of the text) matches the whole of chapter 17 of the
Tibetan Avataṃsakasūtra, “Bhadraśrī” (chapter 12 of the Chinese).7
i.13 The Chinese translation of this text, Taishō 299,8 made by Fatian almost a
hundred years later than the Tibetan, in the year 983, is also classified as a
sūtra of the Avataṃsaka family. It is placed in the Taishō in the Huayan
volume, volume 10, along with the Avataṃsakasūtra itself and the other
standalone texts related to it.9

· Why Is the Sūtra Also a Dhāraṇī? ·

i.14 The text is classified not only as a sūtra, but also as a dhāraṇī, and in those
Kangyurs that have an additional Dhāraṇī section it is duplicated there (as
Tōhoku no. 84710 in the Degé Kangyur). Indeed, the title itself includes the
word dhāraṇī, and the teaching requested of the Buddha is referred to as “the
dhāraṇī of the jewel torch.”
i.15 The term dhāraṇī is derived from the Sanskrit root √dhṛ (“to hold” or “to
maintain”), and among its wide range of meanings most are closely related
to the retaining —in the mind, in memory, in words, or in writing —of a
particular teaching, realization, or approach to awakening. Perhaps the two
most widespread senses in which the term is used are when it refers to a
 mantra-like formula that “encodes” its meaning without necessarily
expressing it in comprehensible speech, or when it describes the highly
developed capacity of advanced practitioners to memorize and accurately
retain a set of detailed and profound instructions. But as well as signifying
the means by which such meanings or sets of instructions are retained (i.e.,
what holds them), it can also designate a specific meaning or instruction
itself (i.e., what is held).
i.16 Furthermore, by extension from these senses of the term, a text that either
contains a (mantra-like) dhāraṇī, or is about a dhāraṇī in any of these senses,
may itself be referred to as a dhāraṇī. This is the basis for the term dhāraṇī
having also come to designate a whole scriptural genre of Mahāyāna texts —
well represented in the Kangyur, which contains some two hundred fifty
texts in that category. However, as a genre it is both quite diverse in its
composition and shares most of the texts it contains with other genres. It is
often not entirely clear whether any one text is labeled a dhāraṇī because the
text itself is a dhāraṇī, contains a dhāraṇī, or is about a dhāraṇī.
i.17 For all these reasons, each text placed in this genre deserves its own
analysis of what makes it “a dhāraṇī.” In the case of the present text,
mentions are made throughout to a “dhāraṇī of the jewel torch,” but it is
difficult to determine whether they all have the same reference, or whether
they variously refer to a particular realization of bodhisattvas, to a teaching
on that realization, or to the text itself.
i.18 In the first chapter, there are four separate occasions on which the dhāraṇī
seems to be taught. Although the corresponding mentions could conceivably
all be understood as referring to one and the same instance of the dhāraṇī,
three of the four occasions end with a statement that the dhāraṇī has now
been taught, in the past tense. In the first of the four instances, the exchange
between Mañjuśrī, Samantabhadra, and the Buddha (starting at 1.11) is
termed an explanation of the dhāraṇī in the initial request. In the second
instance, Dharmamati’s long teaching on the ten levels of bodhisattvas is
also described as a dhāraṇī immediately afterward by Samantabhadra (1.179).
The third instance is a dialog between Mañjuśrī and Śāriputra (starting at 1.-
196) in response to the latter’s request for an explanation of the dhāraṇī,
which is lauded as a teaching on that dhāraṇī afterward (1.205). The fourth
instance is when yet another request is made to the Buddha, this time by
Samantabhadra, to teach the dhāraṇī (1.211); the Buddha teaches what is
described as a mantra, and in the discussions that follow it is made clear that
the meaning it carries is that of the ineffable ultimate nature of reality.11
i.19 Along with dhāraṇīs, a number of sūtras mention gateways (Skt. mukha,
Tib. sgo), meditative absorptions (Skt. samādhi, Tib. ting nge ’dzin), and
liberations (Skt. vimokṣa, Tib. rnam par thar pa) as different kinds of qualities
 attained by bodhisattvas. That some of the mentions of the dhāraṇī in this
sūtra fall into the category of such attained qualities is suggested by the first
of the four instances instance here being also termed an “access” or gateway
(1.34), and by the second instance being described as arising from the gnosis
that Dharmamati has attained while immersed in a meditative absorption
called “the infinite application of the jewel torch.”12 Nevertheless, this
second instance, the long teaching on the ten levels of bodhisattvas, is
clearly also seen as a teaching, in the sense of presenting specific doctrinal
content. The third instance is heralded by Śāriputra’s announcement that a
sūtra is to be taught, yet what happens turns out to be a short and somewhat
cryptic dialog equating explanation with emptiness, and demonstrating how
neither can be taught. Only the fourth instance, the mantra, can be
reasonably clearly placed in the category of dhāraṇīs that are encoding
formulae, and the meaning that the mantra can be assumed to express is
linked to the first and third instances in the teaching by Samantabhadra that
follows it, on how the dhāraṇī should be “retained” and cultivated as a
teaching on thatness, the ultimate (Skt. tathatā, Tib. de bzhin nyid).
i.20 Most of the subsequent mentions of the dhāraṇī as such, in what remains
of the first chapter and at the beginning of the second (it is not mentioned at
all in the long verse section), are made in the context of its future holders and
of its past history, intermingled with descriptions of it as a Dharma
discourse. In other words, as a teaching —but also, in the kind of internal
self-reference that is a common feature of many Mahāyāna sūtras,
designating this very text itself.
i.21 The frequent mentions in this text of the “dhāraṇī of the jewel torch” are
therefore quite varied in terms of the sense in which the term is being used.
We have made no attempt to use capitalization or punctuation to distinguish
those that may refer to the text itself, to a teaching, to the mantra, or to a
realization.
i.22 Neither of the two long sections that appear as chapters in the Avataṃsaka-
sūtra make any mention of a dhāraṇī. None of the excerpts in Sanskrit quoted
by Śāntideva (see below) include passages where the dhāraṇī is mentioned
in the Tibetan text, but the title Śāntideva uses to introduce his citations does
include the designation dhāraṇī.

· The Title and Its Variants ·

i.23 The Sanskrit title transliterated in the Tibetan text, Ratnolkādhāraṇī in its short
form, is the same as the title that appears in the Sanskrit manuscripts of the
Śikṣāsamuccaya (see below). The Sanskrit ulkā can mean a fiery phenomena in
the sky, i.e., a meteor, and also a firebrand or torch.
i.24 Of the title in Tibetan, however, there are several different renderings. In
all Kangyurs, the title is dkon mchog ta la la’i gzungs, incorporating the
unusual, archaic word ta la la, meaning “lamp” or “torch.” In some of the
twenty or so Tengyur treatises that quote the text (including the Tibetan
translation of the Śikṣāsamuccaya), the ta la la title is used, even if in some
cases the word gzungs (dhāraṇī) is dropped or replaced by the word mdo
(sūtra). In others, however, the title is rendered in various forms that use,
instead of ta la la, the more usual Tibetan term for “lamp” or “torch,” sgron ma
or sgron me.13 Probably as a consequence, later Tibetan authors of indigenous
works (see below) use sometimes one version of the title, sometimes the
other, and only some authors who use the sgron ma variants seem to be
aware that the canonical work they are quoting is in the Kangyur under a
different title.

· The Sūtra in Śāntideva’s Śikṣāsamuccaya and Other Treatises ·

i.25 The sūtra is quoted a little over twenty times in treatises in the Tengyur,
notably by Atiśa, Vimalamitra, and Śāntideva, but also by lesser known
authors. As noted above, both the dkon mchog ta la la and dkon mchog sgron ma
forms of the title can be found, and there are considerable minor variations.
Most, but not all, of the quotations are from the long verse section of the
second chapter.
i.26 The most extensive extracts appear in Śāntideva’s Śikṣāsamuccaya (Training
Anthology), and indeed the sūtra appears to have been among Śāntideva’s
favorite texts, as he quotes from it more than from any other work. His text
contains two short extracts, one longer passage, and one very extensive
section of the verses from the second chapter that makes up more than half
of one of his chapters.14 The Śikṣāsamuccaya has survived in Sanskrit, as well
as in its Tibetan translation in the Tengyur, and its Sanskrit text thus
contains the only known remnants of the sūtra in Sanskrit.

· The Sūtra’s Impact on Tibetan Works ·

i.27 The sūtra is listed in the Mahāvyutpatti as one of the hundred or so Dharma
texts that were presumably best known at the time,15 and is frequently
quoted by Tibetan authors of all the main traditions. The passages on the
importance of faith are the most commonly quoted, and for some authors it is
the scriptural source for there being —variously—three, four, or six kinds of
faith.16 Other parts of both chapters are also cited.
i.28 Identifying quotes from the sūtra is made more difficult by the variety of
titles used.17 In the case of several authors, including Chomden Rikpa Raltri
(bcom ldan rig pa ral dri, thirteenth century), Longchen Rabjampa (klong chen
rab ’byams pa, fourteenth century), and many of the early Sakya scholars,
quotes using both the dkon mchog sgron ma and the dkon mchog ta la la forms of
the title can be found in the same work, suggesting that in some cases they
may have been consulting treatises or other sources that used these different
titles as well as the canonical text itself without always recognizing that both
titles designate the same sūtra. Shākya Chokden (shA kya mchog ldan,
fifteenth century) specifically mentions the identity of both titles.

· The Translation ·

i.29 This translation is based principally on the Degé block print and the
Comparative Edition (dpe bsdur ma) of the Kangyur. Yeshé Dé’s early-ninth-
century translation contains a few archaic words that have survived
subsequent editing, including the ta la la in the title, mentioned above. A few
other noteworthy archaic spellings, recorded in the notes, are byin as a verb
of the Buddha’s speech (see 1.31); dbung, “center” (see 1.84);18 and the
spelling nod pa for mnod pa (prahaṇam, “to receive”).19 In a few passages we
have suggested a change in the text reading in an endnote, often in
consultation with the Stok Palace version.
 The Translation

The Noble Mahāyāna Sūtra

The Dhāraṇī of the Jewel Torch
1. CHAPTER 1
[B1] [F.34.a]

1.1 Homage to all buddhas and bodhisattvas!

1.2 Thus did I hear at one time. The Blessed One was dwelling on the Vulture
Peak of Rājagṛha, seated together with a great gathering of fully ordained
monks, all of whom had perfected virtuous qualities, roared mighty lion’s
roars as great teachers, and were expert in seeking an immeasurable
accumulation of gnosis, in all more than a thousand fully ordained monks.
1.3 A great gathering of bodhisattvas was also assembled there, including the
bodhisattva great being Samantabhadra, the bodhisattva great being Ratna-
mudrāhasta, the bodhisattva great being Nityodyukta, the bodhisattva great
being Ornamented by Good Qualities, the bodhisattva great being
Announcing Merits, the bodhisattva great being Mahāmati, the bodhisattva
great being Array of Good Qualities, [F.34.b] the bodhisattva great being
Vajra Intelligence, the bodhisattva great being Vajragarbha, the bodhisattva
great being Light of a Vajra, the bodhisattva great being Weapon of a Vajra,
the bodhisattva great being Adamantine Vajra, the bodhisattva great being
Dhāraṇī dhara, the bodhisattva great being Dhāraṇī mati, the bodhisattva
great being Seeing All Purposes, the bodhisattva great being Avalokiteśvara,
the bodhisattva great being Mahāsthāmaprāpta, the bodhisattva great being
Dṛḍhamati, the bodhisattva great being Vajrapāṇi, the bodhisattva great
being Mañjuśrī Kumārabhūta, the bodhisattva great being Avoiding Evil
Destinies, the bodhisattva great being Overcoming All Sorrow and Darkness,
the bodhisattva great being Suvikrāntavikrāmin, the bodhisattva great being
Not Taking or Rejecting, the bodhisattva great being Essence of
Sandalwood, the bodhisattva great being Sāgaramati, the bodhisattva great
being Durabhisambhava, the bodhisattva great being Arising Joy, the
 bodhisattva great being Intelligence of Conduct, the bodhisattva great being
Pratibhākūṭa, the bodhisattva great being Essence of Speed, and the
bodhisattva great being Maitreya.
1.4 Those and other bodhisattva great beings all dwelled in inconceivable
emancipation, had left everything behind20 through the meditative
absorption heroic progress, [F.35.a] had unimpeded melodic voices, and were
skilled in holding sway over limitless buddha realms. They all dwelled in
fearlessness, were devoid of attachment and anger, possessed pleasant-
sounding voices, were not attached to the three realms of existence,
possessed undivided retinues of attendants, were arisen from omniscience,
and possessed limitless meditative absorptions and meditative attainments.
They all fulfilled every hope, experienced the perfection of discriminating
wisdom, were inclined toward meaningful goals in their bodily, verbal, and
mental deeds, were intent on omniscience, were blessed to have limitless 21
meditative absorptions and conduct, had attained fearlessness, had
emptiness as their sphere of experience,22 and dwelled in the absence of
phenomenal marks.

1.5 The bodhisattva great being Samantabhadra, who was seated as part of that
assembly, bowing with his head to the feet of the Blessed One, said,
“Blessed One, how should we understand dharmadhātu?”
The Blessed One answered, “Son of a good family, dharmadhātu is to be
understood as the absence of entities. Son of a good family, you should
understand dharmadhātu as follows: as space-like, as without conceptual
elaborations, as unelaborated, as without accepting, as without rejecting, as
the absence of entities, and as foundationless.”
1.6 The bodhisattva Samantabhadra asked, “Blessed One, does dharmadhātu
arise?”
The Blessed One answered, “Son of a good family, dharmadhātu has no
arising. Son of a good family, dharmadhātu is inconceivable. You should
understand it as the absence of entities: entities are in no way expressible,
nor can they be shown in any way.”
1.7 The bodhisattva Samantabhadra asked, “Blessed One, how many aspects
does awakening have?” [F.35.b]
The Blessed One answered, “Son of a good family, the aspects of
awakening are measureless; they cannot be shown to have a fixed measure.”
1.8 The bodhisattva Samantabhadra asked, “Blessed One, can dharmadhātu
be conceptualized?”
The Blessed One answered, “Son of a good family, dharmadhātu is
nonconceptual.”
1.9 The bodhisattva Samantabhadra asked, “If dharmadhātu is
nonconceptual, how could it be that spiritually immature ordinary people
would think of it?”
The Blessed One answered, “All spiritually immature ordinary people
have arisen from thinking, conceptualizing, and imagining.”
1.10 The bodhisattva Samantabhadra said, “Blessed One, the awakening of the
tathāgatas is profound.”
The Blessed One said, “So it is. As you say, son of a good family. Moreover,
the fact that all phenomena are without conceptual elaborations is what is
called awakening.”

1.11 Then Mañjuśrī Kumārabhūta, who had already arrived at that assembly and
was already seated, bowed his head to the Blessed One’s feet and addressed
him with these words: “I request that the Blessed One explain the dhāraṇī of
the jewel torch.”
The Blessed One answered, “Son of a good family, ask the bodhisattva
Samantabhadra. He possesses eloquent confidence that is unhindered with
respect to all dharmas.23 He will teach it to you.”
1.12 Then Mañjuśrī seated himself directly facing the Blessed One with palms
joined in supplication and said, “Why cannot the Blessed One himself, who
is omniscient and all-seeing, explain it?”
The Blessed One said, “Son of a good family, where there is a bodhisattva
who possesses such excellent qualities, there the tathāgatas remain in
indifference.” [F.36.a]
Mañjuśrī said, “Blessed One, tathāgatas do not remain in indifference.”
1.13 The Blessed One said, “Son of a good family, I am not abandoning the
realm of sentient beings. Nevertheless, the teaching of the bodhisattvas is an
immeasurable and inconceivable teaching.”
Then Mañjuśrī repeated, “I request the Blessed One to explain the dhāraṇī
of the jewel torch.”
1.14 The Blessed One answered, “Son of a good family, ask the bodhisattva
Samantabhadra! He will teach it to you. Why? Because that sublime man
remains in the accumulation of gnosis.”
Mañjuśrī said, “If it is the Tathāgata’s intention that I do so, I will request
it from that sublime man.”
1.15 The Blessed One said, “Mañjuśrī, if you have attained as many meditative
absorptions as there are atoms, what need is there for you to request it from
the Tathāgata? Son of a good family, you possess fortunate endowments
regarding all the qualities of a buddha.”
1.16 Mañjuśrī said, “Blessed One, all the qualities of a buddha that I have relied
on, cultivated, and enhanced should be understood as the power of the
person of the Tathāgata.”
1.17 The Blessed One said, “Son of a good family, excellent, excellent! You have
spoken well. But I request you, Mañjuśrī, to ask the bodhisattva Samanta-
bhadra to teach.”
1.18 Then Mañjuśrī Kumārabhūta said to the Blessed One, “This bodhisattva
Samantabhadra teaches the exceedingly profound. He has mastered the
Mahāyāna.” [F.36.b]
1.19 The Blessed One said, “Son of a good family, you, too, are a king whose
might extends over all dharmas;24 do not address me. You also possess the
inconceivable meditative absorption of abiding in emptiness.”

1.20 So Mañjuśrī Kumārabhūta respectfully paid homage to the bodhisattva

Samantabhadra, pressing the ten fingers of his hands together and saying to
him, “O son of the victors, if you grant me the occasion, I would like to ask
you a few words.”
1.21 The bodhisattva Samantabhadra said, “Son of a good family, if you know
the right time to have come, ask!”
1.22 Then Mañjuśrī Kumārabhūta asked the bodhisattva great being Samanta-
bhadra, “O son of the victors, what is the basic meaning behind calling the
Buddha ‘Buddha’?”
1.23 The bodhisattva Samantabhadra said, “O son of the victors, the basic
meaning of buddha is groundlessness.25 The basic meaning of buddha is the
absence of entities. The basic meaning of buddha is inconceivability. The basic
meaning of buddha is to be equal to the unequaled.26 The basic meaning of
buddha is the absence of conceptual elaborations. The basic meaning of
buddha is unelaborated. The basic meaning of buddha is the absence of
accepting. The basic meaning of buddha is the absence of rejecting. The basic
meaning of buddha is space-like. The basic meaning of buddha is ineffability.
Son of a good family, such is the nature of the qualities of a buddha.”
1.24 Mañjuśrī said, “O son of the victors, but if all phenomena are without
conceptual elaborations, how can you teach ‘qualities of a buddha’?”27
The bodhisattva Samantabhadra said, “O son of the victors, such a
‘teaching’ is unteachable.”
1.25 Mañjuśrī said, “O son of the victors, if it is unteachable, what is taught?”
The bodhisattva Samantabhadra said, “Mañjuśrī, that which is the
unteachable is taught through designation.” [F.37.a]
1.26 Mañjuśrī said, “O son of the victors, what does one designate through
designation?”
The bodhisattva Samantabhadra said, “Mañjuśrī, through designation one
designates neither entities nor the absence of entities.”
1.27 Mañjuśrī said, “O son of the victors, if one does not designate entities
through designation and does not designate the absence of entities either,
then how could the Three Vehicles ever be taught?”
1.28 The bodhisattva Samantabhadra said, “Mañjuśrī, do not be attached to the
dharmadhātu, which is free of attachment! Why not? Mañjuśrī, it is because
the Tathāgata taught that all phenomena are the absence of entities. Why are
they the absence of entities? It is because the five aggregates are not
apprehended.”28
1.29 Mañjuśrī asked, “Is awakening something with conceptual elaborations?
Or is it something that is without conceptual elaborations?”
1.30 The bodhisattva Samantabhadra replied, “Son of a good family,
awakening is neither something with conceptual elaborations, nor is it
something that is without conceptual elaborations. Thus, awakening exists
neither in terms of having elaborations nor as being devoid of elaborations; it
is indivisible into two.”
1.31 Then the Blessed One said29 to the bodhisattva great being Samanta-
bhadra, “Son of a good family, this inconceivable teaching is excellent,
excellent! Yet, through the teaching of this discourse, the world with its gods
will become confused.”
1.32 Mañjuśrī said, “Blessed One, to teach the Dharma in this way is not best
suited to its being understood.”
The Blessed One replied, “Son of a good family, just as you say, it is not.”
1.33 Then Mañjuśrī Kumārabhūta asked the Blessed One, “Blessed One, are all
phenomena designated by this type of designation?”
The Blessed One said, “Son of a good family, just as you say, they are.”
[F.37.b]
1.34 Then the bodhisattva Samantabhadra said to the Blessed One, “This pure
access to the Dharma30 is difficult to appreciate!”
The Blessed One said, “Son of a good family, just as you say, it is.”
1.35 Then the bodhisattva Sāgaramati said to the Blessed One: “This pure
access to the Dharma that was taught by the bodhisattva Samantabhadra
was well expressed.”
The Blessed One said, “Son of a good family, just as you say, it was.
Moreover, son of a good family, this is the natural result31 of all phenomena.
It is a great rain of the Dharma.”
1.36 Then a brahmin who was like a great śāla tree 32 and who dwelled in
sameness said, “Blessed One, awakening is inconceivable sameness. No
letters or words are perceived in it.”
1.37 The Blessed One said, “Son of a good family, it is so; in the dharmadhātu
no words are perceived, nor are any sense objects perceived.”
1.38 Then Mañjuśrī Kumārabhūta said to the Blessed One, “Blessed One, what
is the natural result of emptiness? What is its aspect? What is its sign? What
is its phenomenal mark?”
1.39 The Blessed One said, “Mañjuśrī, emptiness is inexpressible and ineffable.
That which partakes of its inexpressible nature is what is called emptiness.
Emptiness is without letters, and thus it is called emptiness. Emptiness is
ineffable, and hence it is called emptiness. Son of a good family, all
phenomena are empty of their own essential nature.”

1.40 Then the venerable Śāradvatī putra said to the Blessed One: “Blessed One,
look at the magical displays of the bodhisattvas who dwell in the
inconceivable reality.”
1.41 The Blessed One said: [F.38.a] “Venerable Śāradvatī putra, the knowledge
of a bodhisattva who has generated the thought of awakening for the first
time is sublime, while the knowledge of an arhat is not like that. Why not? It
is because the arhat remains far removed from the qualities of a buddha,
while the bodhisattva will become a blessed buddha.”
1.42 The bodhisattva great being Sarvadharmeśvara then said to the Blessed
One, “Blessed One, according to my understanding of the sense of what the
Blessed One has taught, the śrāvaka has simply not obtained the qualities of
a śrāvaka.”
1.43 The Blessed One said, “Son of a good family, it is not that the śrāvaka has
not obtained the qualities of a śrāvaka, but rather, how could śrāvakas
answer questions together with bodhisattvas or have the power and
potency to bring about a transformation of their conduct?”
1.44 Then Mañjuśrī Kumārabhūta said to the Blessed One, “Blessed One, if the
Tathāgata taught that this Śāradvatī putra was foremost among disciples
possessing discriminating wisdom, what did that teaching reveal?”
The Blessed One said, “Mañjuśrī, what I taught was without teaching.”
1.45 Then Mañjuśrī Kumārabhūta said to the elder Śāradvatī putra, “Elder, did
you obtain the qualities of a śrāvaka?”
He answered, “No, I did not.”
1.46 Mañjuśrī said, “In that case, are you an ordinary person?”
“No.”
1.47 “So, are you a trainee?”
“No.”
1.48 “Are you foremost among those who possess discriminating wisdom?”
“No.”
1.49 Mañjuśrī said, “Honorable Śāradvatī putra, if you are neither an ordinary
person nor a trainee, nor foremost among those possessing discriminating
wisdom, that can only mean you are someone who adheres to a heretical
view.”33 [F.38.b]
1.50 Śāradvatī putra said, “Son of a good family, I am not going to debate with
you, a sublime person whose profound depth is as unfathomable as the
ocean.”
 Mañjuśrī said, “Honorable Śāradvatī putra, do not say that! You are the
most prominent of the older generation.”
1.51 The elder said, “The fact of my age will not itself achieve anything, nor
will it lead to realization. To make it better understood, son of a good family, I
will give you an analogy. Consider how with a small diamond even a great
boulder may be destroyed. Likewise, the discriminating wisdom that you
have in a single pore of your body is more than a sentient being like myself
has in all the particles of my body put together. Son of a good family, to make
it understood, I will use another analogy for you. It is like, for instance, how
a powerful man can, with just a small iron hook, tame a huge frightful
elephant. Son of good family, likewise, you possess power. I am weak. How
can I debate with a great elephant like this?”
1.52 Then the elder Śāradvatī putra said to the Blessed One, “Blessed One, it is
like this: if a blind man cannot follow after someone or see a city, how would
he manage to go from house to house? That would be impossible. Similarly, I
see myself as blind in the presence of great elephants like these. The
qualities of a buddha are that vast. I am not a suitable vessel for the qualities
of a buddha. Now there is nothing for me to do.”
1.53 The Blessed One said, “Śāradvatī putra, do not talk like that! Consider, for
example, that however many sentient beings may be touched by light from a
tathāgata, all will obtain the qualities of a buddha. Likewise, Śāradvatī putra,
you will be a recipient of limitless and inconceivable meditative
absorptions.” [F.39.a]
1.54 When the Blessed One explained this Dharma discourse, ninety-two
thousand among the gods and humans gained a clear understanding of the
Dharma.

1.55 It was at this point34 that the bodhisattva Dharmamati entered the
bodhisattva’s meditative absorption called the infinite application of the jewel
torch.35 No sooner had the bodhisattva Dharmamati entered that meditative
absorption than, from the world systems in each of the ten directions that
exceed in number the atoms of ten thousand buddhafields, blessed buddhas
numbering as many as the atoms of ten thousand buddhafields showed their
faces. Those blessed buddhas all had but one and the very same name: Vajra
Quintessence.
1.56 As though they were in just one place despite issuing from the ten
directions, those blessed buddhas said to him, “Dharmamati, that you have
entered the bodhisattva’s meditative absorption of the infinite application in
this way is excellent, excellent! Son of a good family, it is like this. Through
the previous aspirations and previous blessings of this blessed tathāgata
Vairocana himself, and reinforced by your own roots of virtue, all we
buddhas from the ten directions, numbering as many as the atoms of ten
 thousand buddhafields and each one with the same name, bless you, so that
you may teach all Dharma teachings, purify the gnosis of buddhahood,
increase the gnosis of buddhahood, enter into the dharmadhātu, liberate the
realms of sentient beings, enter and penetrate unbound gnosis, engage with
gnosis, speak all languages, enter into omniscient gnosis, become
unobstructed with respect to all phenomena, and engage in teaching the
Dharma through knowing all three times. [F.39.b] Through the strength and
blessing of the Buddha, expound the Dharma with inspired speech,
beginning with the ten categories of the bodhisattva!”36
1.57 Then those blessed buddhas caused that blessed bodhisattva Dharmamati
to attain the light of unimpeded gnosis, with a very nature that was free of
obstruction, free of interruption, and not forgetful; a gnosis free from
differentiation, with a very nature that was morally blameless, inviolable,
dauntless, inalienable; and excellent speech. Why so? Because he had thus
obtained the very nature of that absorption.
1.58 Then those blessed buddhas extended their right hands and touched37 the
head of the bodhisattva Dharmamati. As soon as those blessed buddhas had
touched the bodhisattva Dharmamati, he rose from that absorption and said
to the bodhisattvas, “O sons of the victors, this family of bodhisattvas is as
follows: it is vast owing to the boundlessness of the dharmadhātu and of the
element of space. O sons of the victors, the bodhisattva great beings were
born into the family of past blessed buddhas, future blessed buddhas, and
present blessed buddhas.”
1.59 Then those bodhisattvas said to the bodhisattva Dharmamati, “O son of
the victors, who are those bodhisattva great beings who were born into the
family of the past, future, and present blessed buddhas? Tell me what
thought they came from. O son38 of the victors, explain what those ten
categories of bodhisattvas are!” [F.40.a]
1.60 The bodhisattva Dharmamati said to those bodhisattvas, “O sons of the
victors, ten categories of bodhisattvas were taught, are taught, and will be
taught by buddhas of the past, present, and future. What are those ten? They
are: (1) bodhisattvas who have generated the initial thought of awakening,
(2) beginners, (3) those who engage in yogic practice, (4) those who have
taken rebirth, (5) those who have perfected application, (6) those who have
perfected intention, (7) those who are irreversible, (8) those who are still
youths,39 (9) those who are regents, and (10) those who have been
consecrated. O sons of the victors, those ten categories of bodhisattvas were
taught, are taught, and will be taught by buddhas of the past, present, and
future.
1.61 (1) “O sons of the victors, what is the category of bodhisattvas who have
generated the initial thought of awakening? O sons of the victors, these
bodhisattvas who have generated the initial thought of awakening will, as
soon as they see the blessed buddhas, see an excellent or beautiful form with
a completely excellent and brilliant complexion,40 miracles of magical
displays, miracles of mind reading,41 or miracles of insightful admonition,42
or see suffering sentient beings, or hear the praises of the Tathāgata, such
that they will long for all-knowing gnosis and from the very beginning
generate the intention to attain the highest insuperable awakening. And as
soon as that very first intention to attain awakening is generated, those
beings will have taken up ten things that are difficult to approach. What are
those ten? [F.40.b] They are: (1) the knowledge of what is possible and
impossible,43 (2) the knowledge of deeds 44 that occur in the past, present,
and future and qualities that were obtained, (3) the knowledge of
everywhere that paths lead, (4) the knowledge of the numerous and varied
constituents of beings, (5) the knowledge of numerous spiritual inclinations
and liberations, (6) the knowledge of the superior and inferior faculties, (7)
the knowledge of the meditative concentrations, emancipations, absorptions,
and meditative attainments in their defiled and purified forms and their
arising,45 (8) the knowledge that remembers previous lives, (9) the
knowledge of the divine eye, and (10) the knowledge of the exhaustion of
defilements. Thus, they will have taken up those ten things that are difficult
to approach. O sons of the victors, such is the category of bodhisattvas who
have generated the initial thought of awakening.
1.62 “O sons of the victors, these bodhisattva great beings who have generated
the initial thought of awakening should worship the Buddha and apply the
requisites for a bodhisattva’s happiness. Concerning that, they should
provide explanations on becoming the lord of the world, acting sublimely,
not being outshone, meeting with an immeasurable number of buddhas,
engaging in yogic practice in the absorption of complete pacification, turning
back the wheel of saṃsāra, setting in motion the wheel of the holy Dharma,
and protecting suffering sentient beings. Why so? It is because upon
generating the thought of awakening, they apply themselves for the most
part to all the qualities of a buddha, and those subjects of learning acquired
previously are mastered with their own application and without recourse to
dependence on others. O sons of the victors, such is the category of
bodhisattvas who have generated the initial thought of awakening.
1.63 (2) “O sons of the victors, what is the category of beginner bodhisattvas?
O sons of the victors, these beginner bodhisattvas have from the start
generated ten aspects of mind. What are the ten aspects? [F.41.a] They are: (1)
a mind that brings benefit, (2) a mind that brings happiness, (3) a mind of
 kindness, (4) a mind that is flexible, (5) a mind that feels sadness, (6) a mind
that intends to help, (7) a mind that aims at protecting everyone, (8) a mind of
equality, (9) a mind of becoming a teacher, (10) and a mind of becoming a
great teacher. They have generated these ten aspects of mind. O sons of the
victors, such are beginner bodhisattvas.46
1.64 “O sons of the victors, such beginner bodhisattvas should apply
themselves to receiving instructions on scriptures and recitation. After
becoming learned, they should devote themselves to retiring into solitude.
Having retired into solitude, they should devote themselves to pleasing
their spiritual teachers. Having pleased their teachers, they should devote
themselves to delighting in following their instructions. Having followed
their instructions with delight, they should devote themselves to awareness
of temporality.47 Having become aware of temporality, they should devote
themselves to fearlessness. Having become fearless, they should devote
themselves to knowing the meaning. Having become knowledgeable in the
meaning, they should devote themselves to following the Dharma. Having
become a follower of Dharma, they should apply themselves to the nature of
non-confusion.48 Having become free of confusion, they should apply
themselves to formulating the Dharma. Why so? Because upon first
generating the thought of awakening, for the most part they apply
themselves with diligence to all the teachings of the Buddha, and those
subjects of learning acquired previously are mastered with their own
application and without recourse to dependence on others. O sons of the
victors, such is the category of beginner bodhisattvas.
1.65 (3) “O sons of the victors, what is the category of bodhisattvas who
engage in yogic practice? O sons of the victors, concerning this,49
bodhisattvas who engage in yogic practice will understand entities by
means of ten aspects of apprehending. What are those ten? They are: (1)
understanding all phenomena to be impermanent, (2) understanding all
phenomena to be suffering, (3) to be without a self, (4) to be empty, (5) to be
immovable, (6) to be without increase, [F.41.b] (7) to be without any situation,
(8) to be nonconceptual, (9) to be effortless, and (10) not to be produced.
These bodhisattvas should understand those ten aspects, but since they are
followers of the Dharma, they practice neither application nor non-
application. O sons of the victors, such are bodhisattvas who engage in
yogic practice.
1.66 “O sons of the victors, bodhisattvas who engage in yogic practice should
apply themselves to investigating the constitution50 of sentient beings. They
should apply themselves to investigating the dharmadhātu. They should
apply themselves to investigating the world realm. They should apply
themselves to investigating the element of earth. They should apply
 themselves to investigating the elements of water, fire, air, and space, and
the form and formless realms.51 Why is that? It is because for the most part
they have direct insight that operates regarding all phenomena, and those
subjects of learning acquired previously are mastered with their own
application and without recourse to dependence on others. O sons of the
victors, such is the category of bodhisattvas who engage in yogic practice.
1.67 (4) “O sons of the victors, what is the category of bodhisattvas who have
taken rebirth? O sons of the victors, bodhisattvas who have taken rebirth are
born as exalted in sacred scripture 52 thanks to ten purifiers. What are those
ten? They are: (1) Not turning back from ultimate reality, (2) accomplishing
what will become the highest undivided faith in the Buddha, (3)
contemplating the Dharma, (4) investigating sentient beings, (5)
investigating the pure lands, (6) investigating the world, (7) investigating
deeds, (8) investigating karmic consequences, (9) investigating saṃsāra, and
(10) investigating nirvāṇa. Bodhisattvas will take rebirth as exalted in sacred
scripture thanks to those ten purifiers. O sons of the victors, such is the
category of bodhisattvas who have taken rebirth.
1.68 “O sons of the victors, these bodhisattvas who have taken rebirth should
apply themselves to investigating the sameness of the dharmas of all past
buddhas, [F.42.a] apply themselves to investigating the sameness of the
dharmas of all future buddhas, and apply themselves to investigating the
sameness of the dharmas of all present buddhas. They should apply
themselves to investigating the sameness of the dharmas of all buddhas.
1.69 “They should apply themselves to the investigation that correctly
establishes the dharmas of past buddhas, apply themselves to the
investigation that correctly establishes the dharmas of future buddhas, and
apply themselves to the investigation that correctly establishes the dharmas
of present buddhas. They should apply themselves to the investigation that
correctly establishes the dharmas of all buddhas.
1.70 “They should apply themselves to investigating the sameness of the
perfection of the qualities of past buddhas,53 apply themselves to
investigating the sameness of the perfection of the qualities of future
buddhas, and apply themselves to investigating the sameness of the
perfection of the dharmas of present buddhas. They should apply
themselves to investigating the sameness of the perfection of the dharmas of
all buddhas.
1.71 “Why is that? It is because for the most part they understand the sameness
of the three times, and those subjects of learning acquired previously are
mastered with their own application and without recourse to dependence on
others. O sons of the victors, such is the category of bodhisattvas who have
taken rebirth.
1.72 (5) “O sons of the victors, what is the category of bodhisattvas who have
perfected application? O sons of the victors, these bodhisattvas who have
perfected application will perform whatever virtuous deeds they may
undertake (1) for the sake of protecting all sentient beings, (2) with the desire
to benefit all sentient beings, (3) with the resolve to make all sentient beings
happy, (4) with kindness toward all sentient beings, (5) in order to liberate all
sentient beings, (6) in order that all sentient beings avoid harm, [F.42.b] (7) in
order to guide all sentient beings, (8) in order that all sentient beings have
faith, (9) in order to train all sentient beings, and (10) in order to cause all
sentient beings to enter perfect nirvāṇa. O sons of the victors, such are
bodhisattvas who have perfected application.
1.73 “O sons of the victors, to those bodhisattvas who have perfected
application ten topics ought to be expounded. What are they? They are (1)
that sentient beings are boundless, (2) that sentient beings are inestimable,
(3) that sentient beings are innumerable, (4) that sentient beings are
inconceivable, (5) that sentient beings are incomparable, (6) that sentient
beings are immeasurable, (7) that sentient beings are empty, (8) that sentient
beings are immovable, (9) that sentient beings are nonexistent, and (10) that
sentient beings have no intrinsic nature. Why is that? It is because for the
most part they settle their minds in non-attachment, and those subjects of
learning acquired previously are mastered with their own application and
without recourse to dependence on others. O sons of the victors, such is the
category of bodhisattvas who have perfected application.
1.74 (6) “O sons of the victors, what is the category of bodhisattvas who have
perfected intention? O sons of the victors, these bodhisattvas who have
perfected intention, if they learn ten factors, will be decisively intent on the
qualities of a Buddha. What are those ten? They are: (1) their resolve will be
set on the qualities of a buddha regardless of whether someone teaches in
praise of or not in praise of a buddha, (2) their resolve will be set on the
qualities of a buddha regardless of whether someone teaches in praise of or
not in praise of the Dharma, (3) their resolve will be set on the qualities of a
buddha regardless of whether someone teaches in praise of or not in praise
of bodhisattvas, (4) their resolve will be set on the qualities of a buddha
regardless of whether someone teaches in praise of or not in praise of the
conduct of bodhisattvas, (5) their resolve will be set on the qualities of a
buddha regardless of whether someone teaches that the realm of sentient
beings is small or vast in scope, [F.43.a] (6) their resolve will be set on the
qualities of a buddha regardless of whether someone teaches that the realm
of sentient beings is defiled or not, (7) their resolve will be set on the
qualities of a buddha regardless of whether someone teaches that the realm
of sentient beings is easy or difficult to train, (8) their resolve will be set on
 the qualities of a buddha regardless of whether someone teaches that the
dharmadhātu is small or vast in scope, (9) their resolve will be set on the
qualities of a buddha regardless of whether someone teaches that the world
realms perish or do not perish, and (10) their resolve will be set on the
qualities of a buddha regardless of whether someone teaches that the
dharmadhātu exists or does not exist. O sons of the victors, such are
bodhisattvas who have perfected intention.
1.75 “O sons of the victors, bodhisattvas who have perfected intention will be
taught ten things that conform with phenomena. What are those ten? They
should be taught that all phenomena: (1) are the very absence of
phenomenal marks, (2) are without defining marks, (3) are not entities, (4) are
nonexistent, (5) are deceptive, (6) are disengaged, (7) are essenceless, (8) are
like illusions, (9) are like dreams, and (10) are without conceptual thought.
Why is that? It is because since they are thus inalienable they possess for the
most part the quality of increasing their excellent intention, and those
subjects of learning acquired previously are mastered with their own
application and without recourse to dependence on others. O sons of the
victors, such is the category of bodhisattvas who have perfected intention.
1.76 (7) “O sons of the victors, what is the category of bodhisattvas who are
irreversible? O sons of the victors, bodhisattvas who are irreversible will not
turn back from their progress toward the qualities of a buddha if they learn
ten objectives. What are those ten? They are: (1) to progress irreversibly
toward qualities of a buddha whether one hears that a buddha exists or does
not exist, (2) to progress irreversibly whether one hears that the Dharma
exists or does not exist, (3) to progress irreversibly whether one hears that
bodhisattvas exist or do not exist, [F.43.b] (4) to progress irreversibly whether
one hears that the conduct of bodhisattvas exists or does not exist, (5) to
progress irreversibly whether one hears that in bodhisattva conduct a
bodhisattva leaves everything behind or does not leave everything behind,
(6) to progress irreversibly whether one hears that the tathāgatas have
passed away or have not passed away, (7) to progress irreversibly whether
one hears that the tathāgatas have come into the world or not, (8) to progress
irreversibly whether one hears that the tathāgatas have presently appeared
or not, (9) to progress irreversibly whether one hears that the gnosis of the
Buddha is exhausted or is not exhausted, and (10) to progress irreversibly
whether one hears that the three times have the same defining mark or that
they have dissimilar defining marks. O sons of the victors, such are
bodhisattvas who are irreversible.
1.77 “O sons of the victors, to those bodhisattvas who are irreversible, ten
continuities of phenomena should be explained. What are those ten? They
are: (1) explaining all phenomena as the same and different in nature, (2) as
 multiple and single in nature, (3) as meanings attributed to words, (4) as
words attributed to meanings, (5) as the absence of entities attributed
through entities, (6) as entities attributed through the absence of entities, (7)
as the absence of phenomenal marks attributed through phenomenal marks,
(8) as phenomenal marks attributed through the absence of phenomenal
marks, (9) as the absence of defining marks attributed through defining
marks, and (10) as defining marks attributed through the absence of defining
marks. Why is that? It is because they have, for the most part, left everything
behind as do those who have brought their expertise in all phenomena to
fruition, and those subjects of learning acquired previously are mastered
with their own application and without recourse to dependence on others. O
sons of the victors, such is the category of bodhisattvas who are irreversible.
1.78 (8) “O sons of the victors, what is the category of bodhisattvas who are
still youths? O sons of the victors, bodhisattvas who are still youths possess
ten understandings of the Dharma. What are those ten? [F.44.a] They are: (1)
knowing bodily deeds together with their karmic results, (2) knowing verbal
deeds together with their karmic results, (3) knowing mental deeds together
with their karmic results, (4) knowing how to obtain a new birth merely by
generating the thought of doing so, (5) knowing the thoughts of other
sentient beings and people and understanding their inclinations, (6)
knowing the different realms of sentient beings, (7) knowing the different
desire realms, (8) knowing the different form realms, (9) knowing the
different formless realms, and (10) swiftly gaining clairvoyance for the sake
of beings present in different time periods. O sons of the victors, such is the
category of bodhisattvas who are still youths.
1.79 “O sons of the victors, to bodhisattvas who are still youths should be
taught ten ways of perfecting the Dharma. What are those ten? They are
being correctly shown how to (1) comprehend buddhafields, (2) shake
buddhafields, (3) bless buddhafields, (4) investigate buddhafields, (5)
journey to buddhafields, (6) journey to countless world realms, (7) ask
countless questions, (8) fully achieve a mental body, (9) have measureless
translations of words and languages, and (10) accomplish countless
buddhafields by generating the thought of doing so. Why is that? It is
because for the most part they apply themselves to expertise in perfecting
things, and those subjects of learning acquired previously are mastered with
their own application and without recourse to dependence on others. O sons
of the victors, such is the category of bodhisattvas who are still youths.
1.80 (9) “O sons of the victors, what is the category of bodhisattvas who are
regents? O sons of the victors, bodhisattvas who are regents are expert in ten
factors to be understood. What are those ten? They are: (1) expertise in
understanding the births of sentient beings, (2) expertise in understanding
 the flux of the defilements, [F.44.b] (3) expertise in understanding the
connections of latent tendencies, (4) expertise in understanding the
engagement in the object domains, (5) expertise in understanding ultimate
reality, (6) expertise in understanding experiences, (7) expertise in
understanding the sphere of the world, (8) expertise in understanding the
past and the future, (9) expertise in understanding the present, and (10)
expertise in understanding the investigation of the relative truth.54 O sons of
the victors, such are bodhisattvas who are regents.
1.81 “O sons of the victors, to these bodhisattvas who are regents should be
taught ten things. What are those ten? They consist in being correctly taught:
(1) the expertise concerning the royal palace,55 (2) the modes of conduct in
the royal palace, (3) the entering of the royal palace, (4) the investigation of
the royal palace, (5) the consecration as a Dharma king, (6) the blessings as a
Dharma king, (7) the punishment of the opponents of a Dharma king, (8) the
abode of a Dharma king, (9) and the orders of a Dharma king.56 Why is that?
It is because for the most part their minds engage in realization without
obscurations regarding all phenomena, and those subjects of learning
acquired previously are mastered with their own application and without
recourse to dependence on others. O sons of the victors, such is the category
of bodhisattvas who are regents.
1.82 (10) “O sons of the victors, what is the category of bodhisattvas who have
received consecration? O sons of the victors, bodhisattvas who have
received consecration possess ten realizations of knowledge. What are those
ten? They consist in: (1) many ways of making innumerable spheres of the
world shake, (2) many ways of blessing innumerable spheres of the world,
(3) many ways of passing beyond innumerable spheres of the world with a
single thought, (4) many ways of purifying innumerable spheres of the
world, [F.45.a] (5) many ways of making innumerable sentient beings known
with a single thought, (6) many ways of viewing innumerable spheres of the
world, (7) expertise in investigating the mental activity of innumerable
sentient beings with a single thought, (8) expertise in making understood
the faculties of innumerable sentient beings with a single thought, (9)
expertise in disciplining innumerable sentient beings, and (10) expertise in
introducing innumerable sentient beings to the mind of omniscience.
1.83 “O sons of the victors, bodhisattvas on the level of regent and below
cannot know the bodily deeds of bodhisattvas who have received
consecration. Nor can they understand their verbal deeds, mental deeds,
magical power, or magical vision. Neither do they know how to see what is
in past times, nor can they know their karmic conditioning. They do not
 know how they see with the mind, nor can they know their objects of mind
or the sphere of their experience of gnosis. O sons of the victors, such are
bodhisattvas who have received consecration.
1.84 “O sons of the victors, to bodhisattvas who have received consecration
will be taught ten things by the blessed buddhas. What are these ten? They
are: (1) knowing the three times, (2) knowing the Buddhadharma, (3)
knowing that the dharmadhātu is indivisible, (4) knowing that the
dharmadhātu is without limit and without center,57 (5) knowing how to
suffuse all the spheres of the world, (6) knowing how to illuminate all the
spheres of the world, (7) knowing how to bless all the spheres of the world,
(8) thorough knowledge of all sentient beings, (9) clairvoyant knowledge of
all phenomena, and (10) the infinite gnosis of the Buddha. [F.45.b] Why is
that? Because for the most part they apply their minds to knowing
everything. O sons of the victors, such is the category of bodhisattvas who
have received consecration.”
1.85 Immediately after the bodhisattva Dharmamati explained the ten
bodhisattva categories of bodhisattva great beings through the power of the
Buddha,world realms numbering as many as the atoms in ten thousand
buddhafields shook in every direction. They shook strongly and shook
violently. They quaked, quaked strongly, and quaked violently. They
trembled, trembled strongly, and trembled violently. They were disturbed,
strongly disturbed, and violently disturbed. They shuddered, shuddered
strongly, and shuddered violently. And they were agitated, strongly
agitated, and violently agitated.58
1.86 By the power of the Buddha and through the attainment of the ultimate
nature, a shower of divine flowers poured down from the clouds. From the
clouds, there also fell showers of divine incense, of divine fragrance, of
divine incense powder, of divine flower garlands, of divine textiles, of divine
jewels, of divine lotuses, of divine necklaces, and of divine ornaments.
Divine cymbals sounded without being played, divine light shone forth, and
divine cheers sounded forth.
1.87 In this world with its four continents, and in all world realms, this Dharma
teaching pervaded everywhere without omission or repetition, just as in the
dwelling place of the king of gods on Mount Meru. And by these very
words, this same meaning was taught. [F.46.a] Through the power of the
Buddha, as many bodhisattvas as there are atoms in ten thousand
buddhafields arrived from beyond as many world realms as there are atoms
in ten thousand buddhafields. Filling up space throughout the ten
directions, they said, “O son of the victors, it is excellent, excellent that you
are teaching the true nature of bodhisattvas. O son of the victors, we, too, are
all named Dharmamati. We have come here from world realms called
 Dharmamegha, from the presence of tathāgatas who are all named Dharma-
matibhadra. By the blessing-power of the Buddha, this Dharma instruction
occurred for all of them; within an audience such as this, the same sense is
being expressed by these very words, with nothing added or left out. O son
of the victors, we have come under your power, and by the power of the
Buddha we all came to this world sphere. And just as we came to this world
sphere, so too as many bodhisattvas as there are atoms in ten thousand
buddhafields went to the residences of the lords of gods at the peak of
Mount Sumeru of all the four-continent worlds in every world sphere
throughout the ten directions.” [B2]

1.88 Then, by the power of the Buddha, the bodhisattva Dharmamati looked in
the ten directions and, after seeing the fully-equipped retinue and the
dharmadhātu, spoke these verses:

1.89 “Having seen the Buddha, who has a mind that is self-arisen and
immaculate,
Who possesses beauty and power of body,
And who is ornamented by marks difficult to approach,59
They set their mind firmly on the goal of awakening.60

1.90 “Having seen the Buddha’s matchless magical powers,

Excellent miracles of clairvoyant prophecy, and miracles of insightful
instruction,
And having seen living beings of the world with their unbearable suffering,
They set their thought firmly on the goal of awakening.

1.91 “Having heard about the qualities of Samantabhadra

And the source of all qualities, the tathāgata,
They set their thought firmly on the goal of awakening
That is unchanging like the sphere of space. [F.46.b]

1.92 “To gain understanding of the extent of all that is possible —

What is present, and other possibilities that may intrinsically exist—
And also of all else that is not,
They set their thought firmly on the goal of awakening.61

1.93 “Whatever virtuous and nonvirtuous deeds exist

In the three times —past, present, and future —
To gain understanding of their causes
They set their thought firmly on the goal of awakening.

1.94 “The absorptions, concentrations, and the practice of the emancipations,

And similarly the meditative accomplishments, pure and ultimate —
 In order to understand them provisionally
They set their thought firmly on the goal of awakening.

1.95 “In order to understand the progressive stages

Of mundane diligence, powers, and faculties
As they really are, each and every one of them,
They set their thought firmly on the goal of awakening.

1.96 “In order to understand numerous treatises

According to the inclinations of the whole world
And out of the three distinct kinds of excellent intention,
They set their thought firmly on the goal of awakening.

1.97 “All the numerous constituents in all their varieties,

That exist here in the three worlds —
In order to understand the nature of those constituents
They set their thought firmly on the goal of awakening.

1.98 “In this Dharma where there are ways that go everywhere,
In order to correctly understand the nature of those
Whom they will introduce to virtuous action and establish them there,
They set their thought firmly on the goal of awakening.

1.99 “ ‘How do all the realms arise?

And how do sentient beings arise from the earth?’—
In order to open wide the eye of nonattachment
They set their thought firmly on the goal of awakening.

1.100 “In order to understand what characteristics and types of sentient beings
Existed in the past, and also now in present times,
As well as the places of their previous lives,
They set their thought firmly on the goal of awakening.

1.101 “In order to understand the exhaustion

Of the fetters that there are in the world
Binding sentient beings to their migrations, the defilements,
They set their thought firmly on the goal of awakening.

1.102 “In order to understand the truth as expressed in symbols, [F.47.a]

Including all the designated terms in use in the three worlds
And all the forms of mantra that are pathways of speech,
They set their thought firmly on the goal of awakening.

1.103 “All phenomena being inexpressible,

Their nature and essence never moving from the empty,
 In order to understand the ultimate truth
They set their thought firmly on the goal of awakening.

1.104 “In order to display the wonders of the Tathāgata,

Manifesting earthquakes in the worlds
And the violent churnings of oceans,
They set their thought firmly on the goal of awakening.

1.105 “In order to understand as one light

The light rays that spread out in the ten directions
From the tip of every light ray,
They set their thought firmly on the goal of awakening.

1.106 “Making magically appear in their own hands

Unimaginably numerous realms,
In order to understand how everything is illusory
They set their thought firmly on the goal of awakening.

1.107 “Placing, just like those realms, all sentient beings

On the palms of their hands without harming them
In order to understand that all phenomena are without life-force,
They set their thought firmly on the goal of awakening.

1.108 “Taking all the water of the great ocean

And placing it as a single drop on the tip of a hair,
In order to understand the ultimate extent,
They set their thought firmly on the goal of awakening.

1.109 “Counting all the infinitesimal particles,

However tiny, that constitute all the worlds,
In order to understand the number of those infintesimal atoms,
They set their thought firmly on the goal of awakening.

1.110 “In order to understand how eons come to an end,

How in this world in the past there has been a time of destruction by
burning 62 in this world in the past
That will happen likewise in the future,
They set their thought firmly on the goal of awakening.

1.111 “In order to understand the nature of the teachings

Of the tathāgatas of the three times, of the teachers,
Of pratyekabuddhas, and of śrāvakas,
They set their thought firmly on the goal of awakening.

1.112 “In order to understand the nature of entities,

 To bind inexpressibly vast worlds with a hair
And weigh them on a scale, [F.47.b]
They set their thought firmly on the goal of awakening.

1.113 “In order to understand coarse and fine,

To bind a ring of unimaginably huge mountains with a hair
And weigh them on a scale,
They set their thought firmly on the goal of awakening.

1.114 “In order to display the pure aspects of speech

Whose sounds bring understanding in a single instant
In all realms of the world without exception,
They set their thought firmly on the goal of awakening.

1.115 “In order to understand the nature of peace,

Describing it in one instant in a single voice
In the languages of all worlds, however they may be,
They set their thought firmly on the goal of awakening.63

1.116 “In order to understand the Buddha’s vast, wide tongue

That informs all three worlds
And is known by all sentient beings,
They set their thought firmly on the goal of awakening.

1.117 “Just as what it pronounces, too, throughout all realms,

Clears away views in a single instant,
In order to understand discursive doctrines,
They set their thought firmly on the goal of awakening.

1.118 “Here, in order to understand in an instant

The self-arising teachings
Of the tathāgatas filling all worlds,
They set their thought firmly on the goal of awakening.

1.119 “In order to understand that world realms like diverse atoms
Are magically emanated in all their aspects
And have arisen from mind,
They set their thought firmly on the goal of awakening.

1.120 “All those buddhas of the past as well as those to come,

However many may exist in the world—
In order to understand them in a single instant of mind,
They set their thought firmly on the goal of awakening.

1.121 “Even a single word they have spoken,

 In order to analyze it in detail with no diminution
Even if inconceivably many eons pass,
They set their thought firmly on the goal of awakening.

1.122 “In order to understand in a single instant of mind

How beings go to all worlds [F.48.a]
In all ten directions, and how they return,
They set their thought firmly on the goal of awakening.

1.123 “To go in all directions, yet with no attachment

Of body, speech, or mind to anything;
In order to understand the three times as empty,
They set their thought firmly on the goal of awakening.

1.124 “To tell them, just as they resolved in their thought of awakening,
For infinite eons to go in all directions
And worship in the presence of the buddhas there —
That is the teaching for those who do not turn back.64

1.125 “In the different worlds of the ten directions,

To the lords of those worlds should they, who are the victors’ offspring,
Proclaim as befits them all that is most sublime —
That is the teaching for those who do not turn back.

1.126 “When performing deeds in worldly existence for the sake of awakening,
To constantly express their praise
Of what has brought them the wellbeing of bodhisattvas —
That is the teaching for those who do not turn back.

1.127 “The highest Dharma, the superior Dharma that is preeminent,

And the extraordinary Dharma that is unsurpassed,
These are what should be taught to bodhisattvas —
That is the teaching for those who do not turn back.

1.128 “Bodhisattvas should apply themselves to none other

Than the great ones 65 themselves, the tathāgatas,
Those who are endowed with all good qualities —
That is the teaching for those who do not turn back.

1.129 “Those bodhisattvas should be taught

How it is to meet infinite, incalculable,
And inconceivable buddhas.
That is the teaching for those who do not turn back.

1.130 “As many meditative absorptions as may exist,

 And likewise the absorptions that are aspects of their mindstream,
Should be taught to the offspring of the sugatas.
That is the teaching for those who do not turn back.

1.131 “To turn back the wheel of saṃsāra,

To turn the wheel of the holy Dharma,
And never to be turned around by anyone in the world—
Bodhisattvas should be taught such things.

1.132 “To become, for all in worlds where sufferings are intense,
And for those tormented in the places of the lower realms,
Their basis, refuge, and defender—
Bodhisattvas should be taught such things. [F.48.b]

1.133 “Those who have set their thoughts on the goal of awakening
Are, it is taught, beginner bodhisattvas.
The instructions for their training as they have been ascertained
Are as they are detailed for them in this presentation.

1.134 “Those who, to begin with, have thus generated the thought of awakening
For the sake of benefiting the entire world
Just as is taught by those who are free from all ailments —
These are the second kind of bodhisattva: the fortunate beginners.

1.135 “A mind that brings benefit, is good, and brings happiness,

That is friendly, feels sadness, and likewise gathers together;
A mind that protects everything, a mind of equality,
The mind of a teacher, and a mind that teaches equally—

1.136 “Those who have in these ways transformed their mind

Should apply themselves to hearing the scriptures and to the performance of
recitations.
Once they are learned, they should devote themselves to retiring into
solitude.
Having retired into solitude, they should devote themselves to serving their
spiritual teacher.

1.137 “They should delight in following the instructions of their teachers.

In becoming aware of temporality, they should be conscientious.
Aware of temporality, they should become utterly fearless.
Being fearless, they should exert themselves in knowing the meaning.

1.138 “Knowing the meaning, they should expound the Dharma likewise.
Regarding all the teachings of Dharma, they should be without confusion.
 Having become free of confusion, the offspring of the victors
Should apply themselves to abiding in the well-taught Dharma.

1.139 “These are what are called fortunate beginners —

Bodhisattvas who have entered the state of awakening.
These are the instructions, and these the teachings;
Those who train in them are the offspring of the Buddha.

1.140 “Bodhisattvas of the third kind66 are those

Who apply themselves to the teaching of the King of Dharma.
They should understand that all phenomena are impermanent, suffering,
empty,
Without self, and immovable;

1.141 “Likewise that all these phenomena are not self,

Are not produced, and are disengaged,
And that they are all without conceptual thought;
Thus should bodhisattvas should understand things in this way.67

1.142 “To have them examine the constitution68 of sentient beings and the
dharmadhātu,
The sublimity of these is praised,
And they are told how the world realms are infinite and boundless
To engage them, too, in that investigation. [F.49.a]

1.143 “Earth, water, fire, and air,

And the extent of space in all directions,
The desire realm, form, and formless realms —
All these they they should set about investigating.

1.144 “Their pursuit to the end of investigating thus the natures

Of the whole vast extent of phenomena and the realms without exception—
It is to benefit them as they apply themselves to this
That the offspring of the buddhas are instructed.

1.145 “Any bodhisattvas who have taken rebirth69

Have been born into the teachings and go forth.
These intelligent ones understand entities to be the absence of entities.
Born in the realm of the holy Dharma, they are well born.

1.146 “They do not turn back from their own level.

The conviction arises that buddhahood is the ultimate.
They constantly have a mind that ascertains the Dharma,
And they investigate what the nature of sentient beings is like.
1.147 “The offspring of the victors know deeds, the worlds and realms,
Karmic ripening, and saṃsāra and nirvāṇa
And their differentiations.
Such things have been taught to bodhisattvas who have produced an
awakened mind.

1.148 “Having investigated the qualities of the omniscient ones

Of past, present, and future,
Then the accomplishments, the ultimate rewards,
And the self-arisen accomplishments

1.149 “Of all those supreme buddhas,

These bodhisattvas are known to be attuned to the sameness of the three
times.
Supreme buddhas never differentiate this sameness into categories,
And they are attuned to the three times as undifferentiated.

1.150 “Those endowed with benefits of this sort

Are the fourth kind of bodhisattva.
Bodhisattvas who fully accomplish this
Will leave everything behind for the sake of awakening.

1.151 “The fifth kind of bodhisattva

Is specified as those who have perfected application.
They have engaged in skill in means.
By accomplishing the meritorious practices, they perfect them.

1.152 “Thus, whatever merit they produce

Is done in order to become the support of all the world,
With the desire to help others attain happiness,
With kindness, and in order to emancipate all living beings.

1.153 “In order to tame what harms the world [F.49.b]

They guide and inspire lucid conviction.
They wish to train all the many sentient beings
And strongly wish to establish others in nirvāṇa.

1.154 “They understand that the entire world of sentient beings is boundless
And, similarly, that it is inestimable, innumerable,
Incomparable, inconceivable,70 immeasurable,
Empty, immovable, and of a nonexistent nature.71

1.155 “They are bodhisattvas of the fifth kind—

Those who have perfected application and who are beneficial and kind.
 Their teaching is like this,
Taught by those endowed with all good qualities.

1.156 “They have no confusion regarding all infinite sentient beings

And the essential nature of phenomena.
These highly intelligent ones are free of conceptual thought and without
conceptions,
And together with the gods of the world they do not differentiate.

1.157 “The Buddha, the Dharma, bodhisattvas,

And bodhisattvas’ conduct—whether they are praised or not,
And whether they are told that sentient beings are vast or of small extent,
These bodhisattvas should not let these things escape from his mind.72

1.158 “And whether sentient beings are said to be defiled or be pure,

Or whether they are said to be difficult or easy to train,
Whether the dharmadhātu is said to be little or vast,
Whether it is said to undergo destruction or formation,73

1.159 “And whether the dharmadhātu is said to exist or not exist,

Bodhisattvas who know the three times
Think resolutely and investigate everything.
Regarding this Buddhadharma, their thoughts are extremely firm.

1.160 “They should thus learn this peaceful, highest of teachings:

All phenomena are without phenomenal marks, without defining marks,
The absence of entities, deceptive, isolated,
Illusory, and like visual distortions.74

1.161 “Thus, irreversible bodhisattvas

Investigate whether or not the Buddha, the Dharma, bodhisattvas,
And bodhisattvas’ conduct exist.
They are also not deterred if asked whether these arise or do not.

1.162 “They are not deterred if asked whether or not the Tathāgata has passed
away,
Or whether or not he has come into the world,
Or whether or not he presently appears
And, in either case, whether or not he fades away,
Or likewise whether he has one defining characteristic or none.

1.163 “Irreversible bodhisattvas develop a conviction

In the many aspects of sameness and difference, [F.50.a]
The existence and non-existence of meanings and75 words and syllables,
 And the other aspects of imputing everything.

1.164 “Having studied the reciprocal relations of such distinctions

As the existence and non-existence of defining characteristics,
And what is shown by characteristics and their absence,
They progress toward the ultimate in these things.

1.165 “Bodhisattvas who are still youths

Will perform bodily, verbal, and mental deeds
That have karmic results,
And they can demonstrate rebirth here in any way they wish.

1.166 “They understand76 the thoughts of others

And help them to fulfill their aims.
They know the conduct of sentient beings, the Dharma that befits them,
And the realms that undergo destruction and formation.

1.167 “They quickly gain clairvoyance to grant any desires,

Engaging their mind in all directions.
Having studied the teachings proclaimed by the Sugata,
They do not become displaced from them.

1.168 “They should articulate comprehensive knowledge, how to move among

buddhafields
And likewise their blessings and analyses,
How one instantaneously goes to the incalculable world systems,77
And the process of going to buddhafields.

1.169 “They ask countless questions,

Manifest a mental body that is like a normal body,
Express the vast range of translations of words and languages,
And instantaneously give expression to countless buddhas.

1.170 “Bodhisattvas who are regents

Know precisely the functioning of sentient beings.
They are expert in understanding all beings’ defilements, mindstreams,
latent tendencies,
And their objects of experience and their engagements.

1.171 “They are expert in everything to be understood:

Differences in phenomena, diverse kinds of movements,
Distinctions between worlds, the limits of the past,
Language-dependent truth, and ultimate truth.

1.172 “They have definitive expertise 78 about the royal capital.

 They know the modes of conduct there,
The residence and how things function therein,
And the investigation of what the royal capital is like.

1.173 “They understand how one is consecrated and blessed

As a king of the true Dharma and how opponents are suppressed, [F.50.b]
The entry into the Dharma, and the royal decrees to be expressed.
These are the functions of those on the stage of bodhisattvas who are
regents.

1.174 “Through these alone will one reach the ultimate;

They do not become other than exactly what was taught.
And when a king one day abandons the formations that support life,
The principled regent will step forth in order to rule.

1.175 “Bodhisattvas who have been consecrated are one kind of offspring of the
Tathāgata;
Their nature is to be extraordinary and perfected senior brothers.79
Though the ocean’s volume might be measurable in single miniscule drops,
Their thinking is not fathomed by any measurement.

1.176 “The conduct of the victors’ offspring is like this:

Here, were some sentient beings to pulverize all the worlds
Into fine atoms and try to count them all,
They will determine that they are countless in number,
Yet the whole of that is known by bodhisattvas.80

1.177 “The thought of awakening that is born is the seed

Of all past and future buddhas
That exist in all directions
And of pratyekabuddhas as well as śrāvakas.

1.178 “That which is called the first thought of awakening

Is something that cannot be precisely fathomed.
And were it to pervade all the spheres of the world,
What more could be said than that?”81

1.179 Then the bodhisattva Samantabhadra said to the bodhisattva Dharmamati,

“Son of a good family, your explanation of the dhāraṇī of the jewel torch was
well expressed. Son of a good family, the qualities of a buddha are
inconceivable. Since all those sentient beings who hear the name of this
Dharma discourse have approached omniscience, it goes without saying that
those who maintain, read, and completely comprehend this Dharma
discourse and realize suchness will surely become buddhas.”
1.180 The bodhisattva Dharmamati replied, “O son of the victors, so it is. Just as
you say, we should know that those who possess profound discriminating
wisdom will be anointed by the Tathāgata.”
1.181 The bodhisattva Samantabhadra said, [F.51.a] “And if those sons or
daughters of good families —those sublime beings who have heard these
renowned teachings —are to be understood as prophesied in the Buddha’s
Dharma teachings, it goes without saying that those who actually hold this
Dharma discourse in their hands should be too.”
1.182 The elder Śāradvatī putra then bowed to the Blessed One’s feet and said,
“Blessed One, please behold me. Since I do not understand such Dharma
teachings as these, I am like a blind person. Blessed One, not only am I like a
blind person, but all other sentient beings who have not heard this Dharma
discourse are similarly blind.”
1.183 The Blessed One answered, “Elder, so it is, just as you say.”
Śāradvatī putra said, “I ask that the Blessed One kindly explain the
inconceivable.”
1.184 The Blessed One said, “Śāradvatī putra, go and encourage Indra, Brahmā,
and the guardian deities of the world. Tell them what the Tathāgata
commands. Inform that assembly that I will proclaim the holy Dharma seal of
this dhāraṇī of the jewel torch!”
1.185 Having heard the Tathāgata’s decree, the venerable Śāradvatī putra,
thirsting to hear the dhāraṇī of the jewel torch, told Indra, Brahmā, and the
guardian deities of the world, “Gather all the Dharma listeners. Gather them
because the Tathāgata is going to explain the dhāraṇī of the jewel torch and
teach the inconceivable. Later you will certainly regret missing it. Hey
friends, it is extremely rare for precious sūtras like this to appear in the
world!” [F.51.b]
1.186 Then, at that very instant, Indra, Brahmā, and the guardian deities of the
world gathered and circumambulated the Blessed One three times. Taking
their seats in the presence of the Blessed One, they humbly folded their
hands and supplicated the Blessed One: “We ask that the Blessed One
kindly explain the dhāraṇī of the jewel torch!” Then, by remaining silent, the
Blessed One assented.82
1.187 Although Indra, Brahmā, and the guardian deities of the world made their
request to the Blessed One a second and third time, he still remained silent.
1.188 Then the venerable Śāradvatī putra said, “I ask that the Blessed One kindly
teach the dhāraṇī of the jewel torch! I ask the Sugata to explain it!”
1.189 At that time the Blessed One showed his tongue, making these words
understood throughout the entire billionfold world system: “Any son of a
good family who implores the Tathāgata for the meaning of the dhāraṇī of
the jewel torch will not turn back from insuperable perfect awakening.”
1.190 The Blessed One now told the venerable Śāradvatī putra, “Śāradvatī putra,
go ask Mañjuśrī Kumārabhūta to explain it!”
1.191 At that time, Mañjuśrī Kumārabhūta was staying seated with a motionless
body near the foot of some palāśa and sāla trees. He sat facing forward in a
pavilion surrounded by the gods Indra, Brahmā, and the guardian deities of
the world, with a form and complexion more radiant than countless millions
of suns. His body had a golden color, and he sat there illumined, bright, and
resplendent. [F.52.a]
1.192 The venerable Śāradvatī putra approached Mañjuśrī Kumārabhūta and
said, “Son of a good family, the Tathāgata told me to request you to explain
the Dharma.”
To this Mañjuśrī Kumārabhūta answered, “Honorable Śāradvatī putra,
what is the basic meaning of ‘tathāgata’?”
1.193 Śāradvatī putra said, “Son of a good family, you have profound
discriminating wisdom; I cannot debate with you.”
“Do not worry! I will teach according to what you can tolerate,” replied
Mañjuśrī.
Śāradvatī putra said, “Son of a good family, I will listen. You explain!”
1.194 Then Mañjuśrī Kumārabhūta rose from his meditative absorption and with
his voice made himself understood throughout the world realms of the
billionfold world system. At that time, all the resident deities from the class of
pure abodes down to the Akaniṣṭhā class gathered. Along with the four
great kings and their troops and servants, several tens of millions of yakṣa
deities assembled. Indra, Brahmā, and the guardian deities of the world
gathered. Those who desired Dharma and even those who did not desire it
congregated.83 Many goddesses also joined the gathering.
1.195 A retinue of fully ordained monks, a retinue of fully ordained nuns, a
retinue of novice monks, and a retinue of novice nuns came together. A
retinue of gods from the Trāyastriṃśa class, a retinue of gods from the Yāma
class, a retinue of gods from the Tuṣita class, a retinue of gods from the
Nirmāṇarati class, a retinue of gods from the Paranirmitavaśavartin class, a
retinue of gods from the Brahmā class, and likewise a retinue of gods from
down to the Akaniṣṭhā class gathered. Similarly, a gathering of great
śrāvakas assembled, including the venerables Subhūti, Mahākāśyapa,
[F.52.b] Mahāmaudgalyāyana, Śāradvatī putra, Kātyāyana, Aniruddha, Gayā-
kāśyapa, Koṣṭhila, Cūḍāpanthaka, Revata, Nadīkāśyapa, Urubilvākāśyapa,
Pūrṇamaitrāyaṇī putra, Rāhula, Bhadrapāla, Bāśya, and Ānanda—they and
other great śrāvakas all gathered. Also, a group of five hundred fully
ordained nuns led by Yaśodharā came. The rulers of the realms and
universal emperors also joined the group, as did an assembly of kṣatriyas,
brahmins, and householders.
1.196 Then the venerable Śāradvatī putra circumambulated the Blessed One
three times and said, “Blessed One, through whose power has this assembly
gathered here and now? How are we to understand it?”
The Blessed One answered, “Venerable Śāradvatī putra, it is the power of
the dhāraṇī of the jewel torch.”
1.197 Śāradvatī putra declared, “Blessed One, I would like to learn the dhāraṇī of
the jewel torch.”
The Blessed One told him, “Śāradvatī putra, go and ask Mañjuśrī Kumāra-
bhūta and the bodhisattva Samantabhadra.”
1.198 Then the venerable Śāradvatī putra requested Mañjuśrī Kumārabhūta,
“Son of a good family, explain this teaching on the jewel of absorptions, the
dhāraṇī of the jewel torch!”
1.199 Mañjuśrī said, “Honorable Śāradvatī putra, who is going to listen to the
dhāraṇī of the jewel torch?”
Śāradvatī putra said, “The members of the four parts of this assembly and
Indra, Brahmā, and the guardian deities of the world will listen to it. And I
myself have come to listen to it.” [F.53.a]
1.200 Then Mañjuśrī asked the elder Śāradvatī putra, “Elder Śāradvatī putra,
among those who listen to the Dharma who have arisen solely through
illusion, to whom will I explain the Dharma? Who is it that listens? Who is it
that explains?”
The elder answered, “Noble one, you explain! I will listen.”
1.201 Mañjuśrī said, “Honorable Śāradvatī putra, what is ‘explaining’ an epithet
for?”
Śāradvatī putra replied, “Mañjuśrī, ‘explaining’ is an epithet for
emptiness.”
1.202 “Śāradvatī putra, what is ‘emptiness’ an epithet for?”
“Mañjuśrī, ‘emptiness’ is the absence of words.”
1.203 Mañjuśrī said, “Honorable Śāradvatī putra, if emptiness is without words,
how can we explain it?84 Honorable Śāradvatī putra, all phenomena are
impossible to teach. Śāradvatī putra, they are unteachable and impossible to
learn.”
1.204 The elder said, “Son of a good family, all of those things that you thus
have taught are explained as being emptiness. They are explained as being
without phenomenal marks, wishless, without acceptance, without rejection,
without conceptual elaborations, and unelaborated.”
1.205 Then the fully endowed assembly of bodhisattvas, as well as Indra,
Brahmā, and the guardian deities of the world, were very pleased. They
declared unanimously that Mañjuśrī Kumārabhūta and the venerable
Śāradvatī putra’s teaching of the dhāraṇī of the jewel torch was well explained
and excellent.
1.206 Then the venerable Subhūti said to Mañjuśrī Kumārabhūta: “Mañjuśrī,
how should a bodhisattva memorize, recite, study, or explain to others in
great detail the dhāraṇī of the jewel torch?”
1.207 Mañjuśrī said: “Subhūti, this dhāraṇī should be thought of as birthless.
You should think of it as the absence of entities, without defining marks,
without conceptual elaborations, and without rejecting.” [F.53.b]
1.208 When Mañjuśrī Kumārabhūta explained this Dharma discourse, from
among that retinue ninety-two bodhisattvas gained the absorption heroic
progress and sixty-two deities and humans gained the acceptance of unborn
phenomena.

1.209 Then the bodhisattva Samantabhadra rose from his seat and, covering one
shoulder with his robe, addressed the Blessed One: “Blessed One, what sort
of thing is the great compassion that the bodhisattva great beings have?”
1.210 The Blessed One said, “Son of a good family, regarding the great
compassion of the bodhisattva great beings, to not at all abandon the three
realms is great compassion. To thoroughly display the buddhafields to all
sentient beings is great compassion. To receive into one’s care any sentient
beings who are lax in their discipline is great compassion. To not abandon
the perfection of wisdom is great compassion. To sacrifice one’s body and
life for the sake of all sentient beings is great compassion. To express loving
kindness to sentient beings who are engaged in desire is great compassion.
To have loving kindness for powerful sentient beings is the great
compassion of the bodhisattva great beings. Son of a good family, moreover,
bodhisattva great beings should keep their minds free from animosity. They
should practice being unassociated many times over.”
1.211 Then the bodhisattva Samantabhadra said to the Blessed One, “For the
benefit of many beings, for the happiness of many beings, with kindness
toward the world, for the majority of beings, and for the purpose and benefit
of gods and humans and for their happiness, would the Blessed One kindly
explain the dhāraṇī of the jewel torch? [F.54.a] For the benefit of all sentient
beings, I beg the compassionate Blessed One to explain it!”
1.212 Then the Blessed One, with the voice of Brahmā, said to those
bodhisattvas, “Who among you would like this Dharma discourse to be
taught at a later time, at the time of the final five hundred years of the holy
Dharma’s existence?”
1.213 Then sixty-two hundred billion bodhisattvas 85 spoke unanimously,
including the bodhisattvas Samantabhadra, Mañjuśrī Kumārabhūta, Avaloki-
teśvara, Mahāsthāmaprāpta, Avoiding Evil Destinies, Bhaiṣajyarāja,
Pratibhākūṭa, King Elevated by All Dharmas, Akṣayamati, Sāgaramati,
Anther-Possessing Jewel, Maṇiprabha, Maṇicūḍa, Observing, Not Seen
when Viewed, Always Watching, Vajrapāṇi, Heap of Jewels, Ratnākara,
 Dharmaśrī, Glory of Thought, Dhanaśrī, Puṇyaketu, Candanaśrī, Dharma-
mati, Amṛtamati, Unimaginable Intelligence, Ornamented with Merit,
Ornamented by Good Qualities, Ornamented by Marks, [F.54.b] Always
Laughs and His Faculties All Rejoice, King Who Smashes the Peak of the
Mountain, Expert Eloquence, Nityotkṣiptahasta,86 Dhāraṇī dhara, Quick
Eloquence, Ākāśagarbha, Essence of the Moon, Sūryagarbha, Śaśivimala-
garbha, Ādityagarbha, Superior King, Mahāmeru, Dṛḍhamati, Valiant
Eloquence, and the bodhisattva great being Maitreya. They said, “Blessed
One, we all would be delighted if in later times, during the final five hundred
years of the holy Dharma’s existence, we all assemble en masse so that the
dhāraṇī of the jewel torch could then be fully explained.”
1.214 The Blessed One said, “Sons of good families, excellent, excellent! Sons of
good families this is difficult to do. A ceremony87 like this is extremely
difficult.”
1.215 Then the Blessed One said to the bodhisattva Samantabhadra, “Son of a
good family, for the benefit and happiness of many beings, listen to the
dhāraṇī of the jewel torch.” Then the Blessed One sat upon an elaborate lion’s
throne and spoke the mantra:

1.216 Homage to all tathāgatas, arhats, and perfectly awakened buddhas!

Tadyathā oṃ maṃ bharate bharate bhara bharanate svāhā.

1.217 Then the Blessed One solemnly declared once, then a second time and a
third time, “How wonderful is the Dharma, How wonderful is the Dharma,
How wonderful is the Dharma!”88 [F.55.a]
1.218 The bodhisattva Samantabhadra asked the Blessed One, “Blessed One,
when you say ‘Dharma, Dharma,’ what is its basic meaning?”
1.219 Then the Blessed One said, “Son of a good family, the basic meaning of all
dharmas is the meaning of having no basis. The basic meaning of all
dharmas is the basic meaning of the absence of entities. The basic meaning
of all dharmas is the basic meaning of space. The basic meaning of all
dharmas is the basic meaning of not accepting. The basic meaning of all
dharmas is the basic meaning of not rejecting.”
1.220 Then the bodhisattva Samantabhadra said, “Blessed One, in that case, why
did you speak of ‘all dharmas’?”
The Blessed One said, “Son of a good family, when I mentioned ‘all
dharmas,’ I meant the senses of eye, ear, nose, tongue, body, and mind, and
similarly the elements of perception, the cognitive faculties, and dependent
origination. That is what I meant when I mentioned ‘all dharmas.’ Son of a
good family, moreover, all dharmas, since they are from the beginning
unborn, are empty.”
1.221 Then Mañjuśrī Kumārabhūta said to the bodhisattva Samantabhadra, “O
son of the victors, how should the dhāraṇī of the jewel torch be retained?”
The bodhisattva Samantabhadra answered, “This dhāraṇī should be
retained as a teaching on reality, the reality of the unborn, the reality of non-
arising, the reality of being without defining marks, the reality of space, the
reality of the absence of entities, the reality of the essential nature, and the
reality of the essential nature of the absence of entities. Son of a good family,
the retention, the complete retention, the cultivation through meditation, the
investigation, the designation, [F.55.b] the positing, the liberation, the
differentiation, and the clarification of the dhāraṇī of the jewel torch should be
like this. Son of a good family, that is the sense of cultivating and
investigating the dhāraṇī of the jewel torch.”

1.222 Then the venerable Śāradvatī putra asked Mañjuśrī Kumārabhūta, “Mañjuśrī,
how long has it been since you properly entered into this Dharma
discourse?”
Mañjuśrī replied, “Śāradvatī putra, for as long as the defilements of desire,
anger, and ignorance have been entered into.”
1.223 Śāradvatī putra asked him, “Son of a good family, how long have the
defilements of desire, anger, and ignorance been entered into?”
Mañjuśrī replied, “Śāradvatī putra, for as long as the element of earth has
been entered into.”
1.224 “Son of a good family, how long has the element of earth been entered
into?” Śāradvatī putra then asked.
“Śāradvatī putra, for as long as knowledge and ignorance have been
entered into,” answered Mañjuśrī.
1.225 “Son of a good family, how long have knowledge and ignorance been
entered into?” asked Śāradvatī putra.
“Śāradvatī putra, for as long as the element of space has been entered
into,” was Mañjuśrī’s reply.
1.226 “Mañjuśrī, how long has the element of space been entered into?” asked
Śāradvatī putra.
“Śāradvatī putra, for as long as all phenomena with the nature of the
absence of entities have been entered into,” answered Mañjuśrī.
1.227 The venerable Śāradvatī putra then said to Mañjuśrī Kumārabhūta, “It is
beyond my ability to converse with such noble people as these. Son of a
good family, it is like all the dogs and cats of the world, or all of its foxes,
being unable to pick apart and comprehend the great central mountain,
Sumeru. Similarly, son of a good family, if none of the śrāvakas who are like
this Śāradvatī putra can understand even a single basic principle of the
bodhisattva doctrine, it goes without saying that will be unable to fathom
what Mañjuśrī Kumārabhūta has taught.” [F.56.a]
1.228 The bodhisattva Samantabhadra now said to Mañjuśrī Kumārabhūta, “Go
and supplicate the Tathāgata to protect those Dharma teachers who in later
times and periods will maintain this king of sūtras, requesting that he guard
them.”
1.229 So Mañjuśrī Kumārabhūta rose from his seat and addressed the Blessed
One as follows: “May the Blessed One 89 kindly explain the special excellent
qualities possessed by those future Dharma teachers who will maintain this
Dharma discourse, recite it, study it, and teach it in great detail to others.”
1.230 The Blessed One answered, “Mañjuśrī, those monks and Dharma teachers
who maintain this king of sūtras will leave everything behind in my
dharmakāya. They will attain the awakening of a buddha. They will draw
closer to the Buddha’s teaching. Māra and the divine sons belonging to the
family of māras who search for an opening to attack them will not find one.
Son of a good family, people who produce an unfriendly attitude toward
such Dharma-teaching monks for even the duration of a single snap of the
fingers will distance themselves from attaining even human rebirth, so it
goes without saying that they will be far removed from attaining the
awakening of a buddha. Moreover, Mañjuśrī, people who have no faith in
the monks who maintain this king of sūtras will have ugly, crooked teeth
and will be without tongues or noses; their feet and hands will point
outward, their bodily diseases will become worm-infested, they will lose
their eyes, and they will possess faulty intelligence and poor diligence.
Mañjuśrī, such are the problems experienced by such ignorant people. In
brief, Mañjuśrī, at the time of death such people will experience, in every
pore of their bodies, the infinite sufferings of the hells. And even if they gain
human rebirths, they will be constantly blind and without tongues. [F.56.b]
Mañjuśrī, those who abandon this Dharma instruction in this very life will
suffer from leprosy. Their lips will become terrifying. Their bodies will
become ravaged, naked, and thin; they will look like hungry ghosts.
Moreover, Mañjuśrī, I know through my inconceivable buddha knowledge
where they will be born.”
1.231 Mañjuśrī Kumārabhūta requested, “Blessed One, please prophesy it.
Sugata, kindly foretell it.”
1.232 The Blessed One replied, “Mañjuśrī, do not ask with a hushed voice.
Indeed, this teaching will make the whole world including the gods crazy,
scared, fearful, and terrified.”
Mañjuśrī said, “May the Blessed One explain it out of kindness so that,
having heard about this, such sentient beings may in the future never
abandon the noble Dharma.”
1.233 The Blessed One said, “These are the names of hells that exist below this
earth: (1) Tapana, (2) Pratāpana, (3) Kālasūtra, (4) Burning, (5) Intense
Burning,90 (6) Difficult to Touch,91 (7) Fierce, (8) Pressing the Lips, (9) Iron
Hammer, (10) Iron Stick, (11) Darkness, (12) Upper Head,92 (13) Ūrdhvapāda,
(14) Monkey Face,93 (15) Always Burning,94 (16) Rotten, (17) Always Foul
Smelling, (18) Destruction, (19) Certain Destruction, and (20) Extremely
Thorough Destruction.95 Mañjuśrī, these are hells in any of which ignorant
ones are reborn.”
1.234 Then the bodhisattva Samantabhadra said to the Blessed One: “Blessed
One, when those Dharma teachers who maintain this sūtra die, where will
they be reborn?”
1.235 The Blessed One said, “Samantabhadra, your question is good. [F.57.a]
Samantabhadra, those sons or daughters of good families who teach this
Dharma will be reborn after death in beautifully ornamented world realms, in
buddhafields filled with the inconceivable eloquence of the tathāgatas, and
in those worlds will live only very beautiful bodhisattvas. And when those
beings later die, tens of millions of buddhas will manifest. In brief, son of a
good family,96 the benefits of this teaching are incalculable and infinite.
Moreover, son of a good family, they could not be adequately expressed
even by speaking for a thousand eons.”
1.236 The bodhisattva Samantabhadra said, “Blessed One, what sorts of sentient
beings will appear in later times and periods who will reject this Dharma
discourse?”
1.237 The Blessed One said, “Samantabhadra, those sentient beings who will
reject such Dharma teachings as these will mostly appear in the form of
monks. They will reject this Dharma discourse, saying: ‘These were
composed as poems but not spoken by the Tathāgata. They are fabrications;
sūtras such as these were not heard before.’ Even though they reject the
teachings, they do not confess or renounce their fault. Owing to their
rejecting of Dharma, they will be reborn in unbearable flaming hell realms
immediately after death. As soon as they are born there, the heads of those
ignorant ones will be cut off by an iron wheel, and in that way many eons
will pass. For many thousands of eons they will be born blind, and even
when they are born as humans, after the passage of hundreds of eons they
will have always been born blind. They will have no tongues, with faces
facing backwards, with backs like tents, centers that are are recessed, and
lame feet, with voices like dogs and with bodies emaciated through constant
hunger and thirst, and with faces always looking skyward. Thus they will
become unpleasant looking and sounding to all sentient beings.” [F.57.b]
1.238 Then the members of that fully endowed retinue said, speaking
unanimously, “Blessed One, we ignorant ones were wrong to reject such
sūtras as this or to angrily ridicule those who were teaching this Dharma. We
confess this as a mistake. Blessed One, we regret how spiritually immature
we were, how ignorant, unskilled, and how small-minded we were! That
being so, may the blessed ones consider us!”
1.239 Then all the great śrāvakas, Indra, Brahmā, the guardian deities of the
world, and the retinue of fully ordained monks, fully ordained nuns, and
male and female lay followers gasped and said, “Blessed One, after hearing
such an explanation, we gasp in terror!”
1.240 The Blessed One said, “Friends, so it is. Just as you say, it is right for you
to be afraid. Friends, if I, who have attained omniscient gnosis, am
frightened, it is natural for my students to be. Sons and daughters of good
families, the teachings are profound. If no human or demon, no god, nāga,
yakṣa, or gandharva can endure this disruption, it goes without saying that
no human ascetic or brahmin can. Sons of good families, this Dharma
discourse is a sacred stūpa for the world, including the gods. Sons of good
families, you should view this king among sūtras as like, for instance, the
Kāraṇḍavyūha Sūtra.”97
1.241 Then Mañjuśrī Kumārabhūta said, “Blessed One, this was well taught.
Blessed One, how will such monks be able to comprehend gifts given in
faith?” [F.58.a]
The Blessed One said, “Mañjuśrī, those who abandon this Dharma
discourse and who view its teachers with an unfriendly attitude —I do not
allow them to use things given in faith for a day or for a finger snap, or to
come as far as one can spit98 to land that was donated to the monastic
assembly.”
1.242 Then the venerable Śāradvatī putra asked, “Is this deed almost as bad as
their committing the five heinous sins of immediate hell consequence? Or is
it far better than that?”
1.243 The Blessed One said: “Elder Śāradvatī putra, do not ask with a hushed
voice! Why not? Because the five heinous sins of immediate hell
consequence would be better to commit, whereas to abandon this Dharma
discourse is something altogether different. Śāradvatī putra, the karmic
consequences of the five heinous sins of immediate hell consequence would
be quickly exhausted, and one could quickly become a human again. But
people who abandon the holy Dharma will never achieve the qualities of a
buddha; they bring disaster to both themselves and others.”
1.244 Then the venerable Śāradvatī putra broke into tears in the presence of the
Blessed One, saying, “How sad! Those who abandon the Dharma experience
such suffering! May I never see such karmic obscurations, even in a dream!”
1.245 The Blessed One said to venerable Śāradvatī putra: “Śāradvatī putra, do not
think like that! If my doctrine is associated with ordinary reality, then in the
world one commits one’s own karma, experiences one’s personal share of
karmic retribution, and reinforces one’s own karma. Thus, sentient beings
experience suffering according to their own karmic deeds; that is not the
Tathāgata’s fault. Śāradvatī putra, I have explained the path leading to
excellent virtue. [F.58.b] I explained the path leading to happiness,
fearlessness, nirvāṇa, and immortality. Nevertheless, these sentient beings
who commit bodily, verbal, and mental misdeeds defame the āryas and
harbor wrong views. Through their wrong views and because of
abandoning the Dharma, when they die they will be reborn in the hells, and
for that the Tathāgata is not to blame.
1.246 “Śāradvatī putra, my compassion for all sentient beings arises like this. For
the sake of one sentient being, I have the thought to not abandon one who
experiences the sufferings of hell for either an eon or longer than an eon;
such is the great compassion of the Tathāgata.
1.247 “Śāradvatī putra, it is like this: suppose, for example, that some person had
an only son who was of sound body, was handsome, attractive, of good
complexion, and had reached the full growth of young adulthood. But owing
to certain circumstances, that son died. That person, thinking of his son,
would suffer and feel unhappy, crying and wailing. Śāradvatī putra, a
tathāgata, arhat, and fully awakened buddha also thinks of suffering
sentient beings as his only son. But the tathāgatas do not stay together with
the emotional defilements. Śāradvatī putra, just as, for example, the great
ocean will not remain together with a corpse without casting it up on the
shore, the tathāgatas do not stay together with the emotional defilements. Or
it is like, for example, a magician or one of his skilled apprentices who
magically projects a great gathering of people at the junction of four roads.
[F.59.a] Though the conjurer displays those people performing actions, in
fact those activities do not reside either in that location or in that position.
Being unborn, those actions are neither obstructed nor do they come to an
end. Śāradvatī putra, just so, the tathāgatas bring sentient beings to maturity
and demonstrate aspirational conduct, but though they reveal such conduct
it does not exist. For instance, the element of space is without conceptual
thought and without elaborations. Nevertheless, the tathāgatas act in
conformity with sentient beings. Similarly, the body of a tathāgata is without
conceptual thought and without elaborations. Nevertheless, the tathāgatas
act in conformity with the way that is most conducive to the training of
sentient beings.
1.248 “Śāradvatī putra, the Tathāgata does not have delusion, nor does he harbor
unknowing or forgetting. Śāradvatī putra, I am the elder brother of the world,
and together with its gods I am the chief, the superior, the best, the
preeminent, the revered, the unsurpassed, the one without a superior, and
the one equal to the unequaled. Śāradvatī putra, this statement of mine
corresponds to the truth. Whether they are monks or laymen, all those
beings who reject this Dharma discourse will experience the sufferings of
hell in this way.”
1.249 Then the venerable Subhūti, after hearing what the Blessed One had
taught, said, “Blessed One, what those sentient beings gain, they gain as a
crime. What will the tongues of those who abandon this Dharma discourse
be like?”
1.250 The Blessed One said, “Subhūti, their tongues will grow a hundred
thousand yojanas long, and they will be plowed by a flaming iron plow that
burns hotter and hotter, flaming higher and higher and more and more
intensely, bursting into five hundred million individual tongues of flame.
[F.59.b] Why so? Because they did not guard their speech. Subhūti, those
ignorant ones will be subject to karmic obscurations like that.”
1.251 Then by the power of the Buddha, the entire assembly of disciples uttered
the solemn utterance: “What the Tathāgata has taught is a great marvel!”
1.252 Then Indra, king of gods, said to the Blessed One, “Blessed One, I will
carry in homage on my shoulders those monks who teach this Dharma. I will
worship them with flowers, incense, fragrance, garlands, and unguent oils. I
will bow after offering parasols three times by day and three times by night. I
will venerate, I will pay homage, I will adore as my guru, I will pay respect, I
will worship, I will venerate, and I will honor them. I will pay them homage,
honor them as guru, and respectfully protect them. Why so? Because they
are the sons of the Blessed One and have left everything behind on the basis
of the dharmakāya. Blessed One, it is like, for example, the son of a king of
the royal lineage who has been anointed prince and successor, who has a
fine body and who is good looking and handsome. He is worthy of the
respect of all his underlings and worthy of their honor. Similarly, those
teachers of this Dharma teaching are worthy of the respect and honor of the
world, together with its gods.”
1.253 Then the Blessed One said to the bodhisattva Samantabhadra, “Son of a
good family, Indra spoke well when he said he would keep those monks
safe from worries and protect and watch over them.”
1.254 The bodhisattva Samantabhadra said, “Blessed One, I, too, will watch over
those sons or daughters of good families. [F.60.a] I will protect them, favor
them, and make them attain peace and excellent happiness. Within an area a
hundred yojanas in circumference, I will watch over them.”
1.255 Then the Blessed One said to Samantabhadra, “Son of a good family, your
well-spoken words are excellent, excellent!” Then the Blessed One spoke
this verse with the beautiful voice of Brahmā:

1.256 “Accumulating benefits for others and causing them happiness,

Endowed with excellent supreme words that are utterly beautiful,
You, with an immaculate face, expressed well
Your highest thoughts —incomparable jewels of excellent qualities.”

1.257 Then the bodhisattva Samantabhadra asked the Blessed One, “What are the
qualities that those bodhisattva great beings must possess for them to obtain
the dhāraṇī of the jewel torch?”
1.258 The Blessed One said, “Son of a good family, those bodhisattva great
beings will obtain the dhāraṇī of the jewel torch if they possess one quality.
What is it? It is not having anger toward any sentient beings. Also, Samanta-
bhadra, those bodhisattva great beings should have two more qualities.
What are they? They are to have neither jealousy nor pride. Those are the
qualities of the bodhisattva great beings. Moreover, Samantabhadra, those
bodhisattva great beings should not harm the faculties of any sentient
beings. Samantabhadra, furthermore, in all ways and in all respects, a
bodhisattva should not cause harm to any sentient beings.”
1.259 When the qualities of bodhisattvas were explained and the special virtues
of the dhāraṇī of the jewel torch were taught in detail, [F.60.b] infinite numbers
of human beings attained the non-forgetting retention of the dhāraṇī.

1.260 Here ends the chapter in which the special virtues of the dhāraṇī of the jewel torch were
taught in detail.
2. CHAPTER 2
2.1 Then the venerable Ānanda arose from his seat and, covering one shoulder
with his robe, knelt on one knee. Bowing with folded hands toward the seat
of the Blessed One, he said to the Blessed One, “Blessed One, this Dharma
discourse is profound.”
2.2 The Blessed One said, “Ānanda, so it is. Because the aggregate of form is
profound, it is profound. Because the aggregates of feeling, perception,
mental forces, and cognition are profound, it is profound. Because emptiness
is profound, it is profound. Because the element of space is profound, it is
profound.”
2.3 Ānanda said, “Though I have heard eighty-four thousand articles of
Dharma from the Tathāgata, I never heard one like the present Dharma
discourse.”
The Blessed One said, “This Dharma discourse is extremely difficult to
receive.”
2.4 Ānanda said, “Blessed One, I beg you to magically bless this Dharma
discourse so that in a later time and later period, during the last five hundred
years when the noble Dharma is coming to an end, it will perform Buddha
activities for many sentient beings.”
2.5 The Blessed One said, “Ānanda, I have already blessed this Dharma
discourse. I, the Tathāgata Śākyamuni, have also blessed those Dharma
teachers who will teach it. Ānanda, those who write this Dharma discourse
will not suffer eye disease. Their tongues, noses, teeth, hands, and feet will
not become diseased. Their brains will not be diseased, nor will their ears.
Their bodies will not deteriorate, nor will they smell bad. They will not be
killed by harmful enemies. [F.61.a] They will be protected by all humans and
non-human deities, and when they do die they will, avoiding other
entanglements, be born in the happy realms among the gods.”
2.6 Ānanda said, “Blessed One, why did Māra not cause obstacles when you
explained this Dharma? Owing to what conditions did that not occur?”
 The Blessed One answered, “Ānanda, all māras were unable to create an
obstacle to this Dharma discourse. Ānanda, when Māra the evil one
conceived the intention to obstruct the teaching of the dhāraṇī of the jewel
torch, he saw his own home burning in flames; Ānanda, this Dharma
discourse is so profound. Ānanda, any place where this Dharma discourse
has been practiced becomes a holy stūpa shrine worthy of respect.”
2.7 Ānanda said, “If in that very place where the Tathāgata dwells this
Dharma discourse also exists, how great would my error be if I went to see
the Tathāgata and, after going there, I first bowed to that Tathāgata and later
to this Dharma discourse?”
2.8 The Blessed One said, “Ānanda, if you set this Dharma discourse to one
side and bowed to me, that would be a fault. Ānanda, moreover, though I am
the elder brother of the world with its gods, the chief, the best, and the
superior, Ānanda, I attained the perfect awakening of buddhahood after I
heard this Dharma discourse.”
2.9 Ānanda said, “Blessed One, from which tathāgata did you hear the
teaching of the precious absorption of the dhāraṇī of the jewel torch? Who was
higher than the Tathāgata?” [F.61.b]
2.10 The Blessed One said, “Ānanda, no one is higher than me in the worlds of
men, gods, and gandharvas. Yet when I was practicing the conduct of a
bodhisattva, I learned from the blessed one, the tathāgata Layered Essence
of Endless Gnosis, out of a vast matrix of many light rays radiating from
wonderful inconceivable lights. Ānanda, after experiencing thousands and
millions of ascetic hardships, I heard this Dharma discourse. At that time,
that tathāgata made a prophecy about me. Therefore, Ānanda, first bow to
this Dharma discourse and later pay homage to me.”
2.11 Indra, Brahmā, and the guardian deities of the world then spoke
unanimously: “How wonderful is the Dharma! How wonderful is the
Dharma! How wonderful are the magical powers of the Dharma teachings! If
sentient beings who so much as hear the name of this Dharma discourse
should be honored, it goes without saying that those who memorize, read,
study, and teach it in detail to others should be honored all the more. They
should be called tathāgatas.”
The Blessed One replied to Indra, Brahmā, and the guardian deities of the
world, “Friends, your words are well spoken. Excellent, excellent!”

2.12 The Blessed One now used the miraculous faculty of his tongue and, making
his voice heard throughout the realm of the whole billionfold world system,
said to the bodhisattva Samantabhadra, “Those sentient beings who do not
listen to this Dharma discourse are like blind people who do not see the light
of the sun, like people who do not know how a transaction is made, and like
poor people who look to others for support. [F.62.a] In order to ensure that
 sentient beings do not become far removed from such a mass of precious
teachings in the way I have illustrated with these similes, would it please
you, son of a good family, if I were to make a request of you for the sake of
this Dharma discourse and for the benefit of sentient beings?”
2.13 Then the bodhisattva Samantabhadra rose from his seat and covered one
shoulder with his robe. Bowing with folded hands toward the Blessed One,
he wept.
As soon as the bodhisattva Samantabhadra rose from his Dharma mat, the
entire billionfold world system shook in six ways, it shook strongly and
shook violently; it quaked, quaked strongly, and quaked violently; it
trembled, trembled strongly, and trembled violently; it was disturbed,
strongly disturbed, and violently disturbed; it shuddered, shuddered
strongly, and shuddered violently; and it was agitated, strongly agitated,
and violently agitated. And in the world a great light shone.
2.14 Then the bodhisattva Samantabhadra pressed the fingers of his hands
together in homage and wept. He said to the Blessed One, “Blessed One, I
would be delighted. Sugata, I would be delighted. Blessed One, you are all-
knowing, you intend the benefit of all sentient beings, and you are endowed
with great compassion. Yet on top of that, as I am born from the Tathāgata,
why would I not act in accord with the Tathāgata’s word? If the word of the
Blessed One, the Tathāgata, is a word of ambrosia, how could I be capable of
acting in contradiction to the Tathāgata’s word? Blessed One, I will keep
what you say in mind, I will not fail to keep it in mind.”
2.15 Then the Blessed One said to the bodhisattva Samantabhadra, “O son of
the victors, excellent, excellent! [F.62.b] You are the elder son of the
tathāgatas; the chief, the best, the superior, and the preeminent one. I have
entrusted you with this Dharma discourse. This is my teacher. Therefore, you
should guard it. From time to time, show it respect. Place it in a precious
container and carry it on your shoulder. In later times and periods, pay no
heed to those sinful monks. Son of a good family, these are my instructions
to you.”
2.16 The bodhisattva Samantabhadra said, “Blessed One, what sort of people
who have gone forth will there be?”
The Blessed One said, “Do not ask in a whisper.”
The bodhisattva Samantabhadra said, “If it would benefit many sentient
beings, I beg the Blessed One to kindly give us an explanation. I beg the
Sugata to please give an explanation.”
2.17 The Blessed One said, “Samantabhadra, I will explain, so listen! Everyone
in this great ocean-like assembly and all of these countless bodhisattva great
beings such as Mañjuśrī and Avalokiteśvara should leave off other thoughts
 and should heed what sort of people who have gone forth there will be in a
later time and period.”
2.18 Then the Blessed One said to Samantabhadra, “Samantabhadra, people
who have gone forth will vex the holy Dharma, will be attached to homes,
attached to material gain, attached to temples, attached to dwellings, and
attached to their begging bowls and robes; they will bother homes, and will
engage in all sinful doctrines. Samantabhadra, for me to entrust this sūtra for
the sake of those ignorant ones would indeed bring this sūtra to its decline.”
2.19 Then from all directions came gods, nāgas, yakṣas, and gandharvas. They
said to the Blessed One, “Blessed One, we, too, have all assembled and
gathered. As long as we live and for as long as the holy Dharma endures, we
will protect this Dharma discourse. [F.63.a] We will also guard those future
Dharma-teaching monks who will maintain it. We will pay homage to, adore,
honor, worship, venerate, and supplicate them.”
2.20 Then the Blessed One spoke the following verses of encouragement to the
bodhisattva Samantabhadra and ninety-two hundred million other
bodhisattvas:

2.21 “Hear from me all the explanations of all the qualities,

Of those qualities that are the perfections.
Leave aside pride, conceit, and carelessness,
And listen with a happy and delighted mood!

2.22 “Here in Magadha in the presence of the lord of trees, the Bodhi tree,
It is said that a self-arisen lion of men stayed.
He dwelled in the absorption of the highest emancipation,
Living in front of that great king of trees.

2.23 “That hero was surrounded by sublime men living with him,
Numbering as many as the atoms in the buddhafields in all ten directions.
That lord of humans dwelled in an absorption
Called buddha multitudes.99

2.24 “After that lord of humans had realized the meditative states,
Mañjuśrī Kumārabhūta came from the east
To the presence of the king and the sublime beings
Numbering as many as the atoms of ten buddhafields.

2.25 “Engaging similarly, from the fields of the ten directions,

All the sons of the victors named Bhadra
Arrived together with those sublime beings
Numbering as many as the atoms in the ten directions.

2.26 “Having joined that assembly desiring benefit for the world,
 The noble person named Bhadraśrī
Asked Mañjuśrī and those possessing infinite fame:
‘What is the conduct of a son of the Buddha? What are his excellent
qualities?’100

2.27 “Then the great being named Mañjuśrī

Questioned the sublime man Bhadraśrī
Who knew without error the qualities of awakening
And the pure sphere of experience of those possessing the virtues of
extensive happiness:

2.28 “ ‘I will here explain the pure sphere of experience

Of the Buddha’s sons that is relied upon by the Victor.
And you, too, should explain the qualities of the Buddha’s sons [F.63.b]
And what their modes of conduct are like.’

2.29 “Bhadraśrī said, ‘Listen, sons of the victors:

Among all the qualities possessed by those whose qualities are infinite
The ones of which I can describe even a tiny part
Are as infinitesimally few as a drop in the ocean.

2.30 “ ‘If to give rise at the very beginning

To the spontaneous thought that is the basis for awakening
Is something whose good qualities can be praised without limit
So that even “incomparable” does not suffice to describe it,

2.31 “ ‘How much more so the qualities of the transcendent perfections and
levels
When they have been practiced for many eons:
For all the victors of the ten directions
The river of their qualities is never brought to an end.101

2.32 “ ‘Among all the qualities possessed by those whose qualities are infinite,
The ones of which I can describe even a tiny part
Are as infinitesimally few as the tracks a bird leaves behind in the sky,
Or as a single atom compared to the entire earth.

2.33 “ ‘The arising of the thought to dwell in those qualities of awakening

Is not without cause, nor is it meaningless;102
Rather, the thought arises after one has produced faith and admiration
For the Victor, the Dharma of the Victor, and the Saṅgha.

2.34 “ ‘It is not for the sake of desire or for wealth,

Or for one’s own pleasure, fame, and reputation.
 That thought of benefitting the world arises
For the sake of quelling all the sufferings of living beings.

2.35 “ ‘That thought arises for the sake of perpetually benefiting sentient beings,
To purify the fields 103 and worship the Buddha,
To maintain the Dharma, to gain the awakening of a buddha,
And to purify gnosis.

2.36 “ ‘Having generated constant faith in all the victors, in the Dharma,
And likewise in the assembly of āryas,
And with admiration, appreciation, and devotion toward them,
That thought will arise for the sake of worshiping the guru through
devotion.

2.37 “ ‘After one has felt faith in the Victor and the Dharma of the Victor,104
One generates faith in the conduct of the Buddha’s sons.
And after one has felt faith in highest awakening,
The thought of the sublime beings will arise.

2.38 “ ‘Through the power of faith, those lords of humans

Worship through unimaginably vast offerings.
And there arises the thought after they have also worshiped
Through inconceivably vast offerings the Dharma and Saṅgha, which are
inseparable.

2.39 “ ‘Faith is the starting point, the mother of guides.

It guards and increases all good qualities. [F.64.a]
It removes all doubts and rescues one from the torrents of ailments.
Faith is exemplified by the city of happiness.

2.40 “ ‘Faith is unclouded and clarifies the mind.

It removes pride and is the root of devotion.
Faith is treasure, wealth, and the best of pillars.
It is the fundamental gatherer of virtue, like a hand.

2.41 “ ‘Faith makes one like to give things up.

Faith makes one delight in the Dharma of the Victor.
Faith makes good qualities into special features of gnosis.
It reveals the rank of buddhahood and makes one attain it.

2.42 “ ‘It makes the faculties sharp and very lucid.

The power of faith is not undermined by others.
It is the foundation for removing the defilements.
Faith also searches out the innate qualities.
2.43 “ ‘Faith has no attachment to the doors of attachment.
It removes inopportune things and is the single best opportunity.
It makes one escape from the path of Māra
And reveals the highest path to liberation.

2.44 “ ‘Faith is the unspoiled seed of the field of good qualities.

Faith produces the field of awakening.
It increases the good qualities of the special features of gnosis.
Faith reveals all victors.

2.45 “ ‘Through faith, there are different sorts of delight in devotion.

Concerning that, I will gradually explain the practice.
This sort of Dharma teaching is very rare in the world,
Like the king of jewels in the ocean.

2.46 “ ‘Those who have faith and devotion toward the Buddha
Will not abandon the rules of moral conduct.
Possessing good qualities,
They will be praised by those endowed with good qualities.

2.47 “ ‘Moral conduct reveals the thought of awakening.

It inures one to the good qualities of the level of a trainee.
Those who do not abandon the rules of moral conduct
Will become worthy of the Victor’s praise.

2.48 “ ‘Those who have constant faith and devotion toward the Victor
Will make vast offerings in his honor.
They who make vast offerings
Will have inconceivably great faith in the Buddha.

2.49 “ ‘Those who have constant faith in and devotion toward the Dharma
Will be insatiable in desiring to learn the Victor’s Dharma.
Those who are insatiable in desiring to learn Dharma
Will have inconceivably great faith in the Dharma.

2.50 “ ‘Those who have constant faith in and devotion toward the Saṅgha
Will be irreversible in their faith in the Saṅgha. [F.64.b]
Those who are irreversible in their faith in the Saṅgha
Will not turn back thanks to the power of their faith.

2.51 “ ‘Those who do not turn back thanks to the power of their faith
Will have faculties that are sharp and very lucid.

2.52 “ ‘Those who have faculties that are sharp and very lucid
Will shun sinful friends.
 Those who shun sinful friends
Will be assisted by virtuous friends.

2.53 “ ‘Those who will be assisted by virtuous friends

Will accumulate a vast amount of virtue.
Those who accumulate a vast amount of virtue —
Such great beings will possess a powerful cause.

2.54 “ ‘Great beings who possess a powerful cause

Will have a great difference in their devotion.
Those who have a great difference in their devotion
Will be magically blessed by all the victors.

2.55 “ ‘Those who are magically blessed by all the victors

Will also produce a mind set on awakening.
Those who produce a mind for the sake of awakening
Will exert themselves in the good qualities of a great seer.

2.56 “ ‘Those who exert themselves in the good qualities of a great seer
Will be born in the high lineage of the buddhas.
Those who have been born in the high lineage of the buddhas
Will be equal to them and thus done with joining or not joining them.

2.57 “ ‘Those equal and thus done with joining or not joining
Will have faith and minds that are pure.
Those who have faith and minds that are pure
Will have the highest noble altruism.

2.58 “ ‘Those who have the highest noble altruism

Will always practice the perfections.
Those who always practice the perfections
Will enter into this Mahāyāna.

2.59 “ ‘Those who enter into this Mahāyāna

Will worship the buddhas through practice.
Those who worship the buddhas through practice
Will have constant mindfulness of the Buddha.

2.60 “ ‘Those who have constant mindfulness of the Buddha

Will always see inconceivable buddhas.
Those who always see inconceivable buddhas
Will never have buddhas not residing.

2.61 “ ‘Those who never have buddhas not residing

Will never be impaired from the Dharma in the meantime. [F.65.a]
 Those who will never be impaired from the Dharma in the meantime
Will have eloquence that is without obscuration.105

2.62 “ ‘Those whose eloquence is without obscuration

Will be boundless in teaching the Dharma.
Those who are boundless in teaching the Dharma
Will be kind to living beings and desire to benefit them.

2.63 “ ‘Those who are kind to living beings and desire to benefit them
Will have a firm root of great compassion.
Those who have a firm root of great compassion
Will have the faculty of joy through delighting in Dharma.

2.64 “ ‘Those who have the faculty of joy through delighting in Dharma
Will cast aside the fault of conditioned things.
Those who tolerate the fault of conditioned things
Will be without pride and conceit and not unrestrained.

2.65 “ ‘Those who will be without pride and conceit and not unrestrained
Will always exert themselves for the sake of self and others.
Those who always exert themselves for the sake of self and others
Will not be discouraged by saṃsāra.

2.66 “ ‘Those who will not be discouraged by saṃsāra

Will possess the highest of noble diligence.
Those who possess the highest of noble diligence
Will give birth to pure clairvoyance.

2.67 “ ‘Those who will give birth to pure clairvoyance

Will understand the many behaviors of living beings.
Those who understand the many behaviors of living beings
Will be skilled in maturing beings.

2.68 “ ‘Those who will be skilled in maturing beings

Will be skilled in the procedure of knowing how to attract beings.
Those who are skilled in the procedure of knowing how to attract beings
Will exert themselves in the four factors of attraction.

2.69 “ ‘Those who exert themselves in the four factors of attraction

Will make the welfare of living beings infinite.
Those who make the welfare of living beings infinite
Will rely upon discriminative wisdom and methods.

2.70 “ ‘Those who rely upon discriminative wisdom and methods —

Such heroes dwell on the insuperable path.
 Such heroes who dwell on the insuperable path
Will not be harmed by the assemblies of Māra.

2.71 “ ‘Those who are not harmed by the assemblies of Māra

Will transcend the path of Māra.
Those who transcend the path of Māra
Will attain an irreversible level.

2.72 “ ‘Those who will attain an irreversible level

Attain the forbearance of unborn factors. [F.65.b]
Those who attain the forbearance of unborn factors
Are lamps of the world and prophesied by the Victor.

2.73 “ ‘Such lamps of the world that are prophesied by the Victor
Dwell in the presence of all victors.
Those who dwell in the presence of all victors
Will be skilled in the methods of magical displays of the secret victors.

2.74 “ ‘Those who are skilled in the methods of magical displays of the secret
victors
Will be thought of by all the victors.
Those who are thought of by all the victors
Will be well ornamented by all good qualities.

2.75 “ ‘Those who are well ornamented by all good qualities —

Even their bodies will be purified by superior merit.
Those who have bodies that are purified by superior merit
Will glow like golden mountains.

2.76 “ ‘Those who glow like golden mountains

Will complete all thirty-two major marks.
Those who complete all thirty-two major marks
Will have bodies ornamented by the minor marks.

2.77 “ ‘Those who have bodies ornamented by the minor marks

Will be limitless in their bodily light.
Those who are limitless in their bodily light
Will have unimaginably large arrays of light.

2.78 “ ‘Those who have unimaginably large arrays of light

Will even have lotus flowers emerge from the light.
Those for whom lotus flowers emerge from the light
Can project in worlds in all ten directions
As the body of the victor present on a lotus seat
 And can discipline sentient beings who dwell in meaningful relations.

2.79 “ ‘Those who can project in worlds in all ten directions

As the body of the victor present on a lotus seat
And can discipline sentient beings who dwell in meaningful relations
Will have infinite magical power of clairvoyance.

2.80 “ ‘Those who will have infinite magical power of clairvoyance

Will move through inconceivable buddhafields,
Teach inconceivable Dharma teachings,
And satisfy inconceivably many sentient beings. [F.66.a]

2.81 “ ‘Those who will teach inconceivable Dharma teachings

And satisfy inconceivably many sentient beings
Will train the sentient beings in the world according to their individual
minds
Thanks to the power of the analytical knowledges.

2.82 “ ‘Those who will train the sentient beings in the world according to their
individual minds
Thanks to the power of the analytical knowledges
Will constantly, in their body, speech, and mind,
Be preceded by gnosis and followed by gnosis.

2.83 “ ‘Those who are constantly, in their body, speech, and mind,
Preceded by gnosis and followed by gnosis
Will reveal bodily forms in the minds of sentient beings
According to their wishes through the power of former aspirations.

2.84 “ ‘Those who reveal bodily forms in the minds of sentient beings
According to their wishes through the power of former aspirations
Will, when they utter words,
Produce inconceivable varieties of melody.

2.85 “ ‘Those who, when they utter words,

Produce inconceivable varieties of melody
Will perceive in one moment
The minds of all sentient beings.

2.86 “ ‘Those who perceive in one moment

The minds of all sentient beings
Will never die and will not be reborn,
And for them the flux of the defilements will not arise.

2.87 “ ‘Those who never die and will not be reborn

 And for whom the flux of the defilements does not arise
Will pass through the world, their bodies of gnosis
Differentiated by the Dharma, their quality being reality.

2.88 “ ‘Those who pass through the world, their bodies of gnosis
Differentiated by the Dharma, their quality being reality,
Will dwell in the ten levels, the ten powers,
The perfections, and the highest emancipations.

2.89 “ ‘Those who will dwell in the ten levels, the ten powers,
The perfections, and the highest emancipations
Will attain the array of being consecrated and magical displays
And will dwell in the highest absorptions.

2.90 “ ‘Those who attain the array of being consecrated and magical displays
And who dwell in the highest absorptions
Will attain all ways of being consecrated without exception
From all the victors in the ten directions.

2.91 “ ‘Those who attain all ways of being anointed without exception
From all the victors in the ten directions
Will be anointed on their heads by the buddhas of the ten directions
Whose palms are filled with the nectar of immortality.

2.92 “ ‘Those who are anointed on their heads by the buddhas of the ten
directions
Whose palms are filled with nectar or immortality— [F.66.b]
Such great beings with firm powers, after pervading everywhere like space,
Will dwell in all directions.

2.93 “ ‘Those who have firm powers and, after pervading everywhere like space,
Dwell in all directions —
The spheres of experience of those incomparable ones
Will be impossible for the world with its gods to understand.

2.94 “ ‘Those incomparable ones who have spheres of experience that are
Impossible for the world with its gods to understand—
All their efforts, their presence, their renown,
And their eloquence will be meaningful.

2.95 “ ‘Those whose efforts, presence, renown,

And eloquence are meaningful—
For such great beings all their acts of charity,
Consisting in deeds of generosity, will be meaningful.
2.96 “ ‘By the power of such beings, the Dharma too will endure,
And kindness will not decline.
They will practice meritorious deeds,
And the power of the noble Three Jewels will become supreme.

2.97 “ ‘By the power of these beings, the jewels that are in the ocean,
Including the best of jewels, the adamantine vajra,
Will never become depleted or obscured,
Just like water with limitless qualities.

2.98 “ ‘Wherever there are lands without buddhas,

They will manifest the complete awakening of buddhahood.
In whatever direction there is likewise no Dharma,
They will manifest a treasure of Dharma,

2.99 “ ‘They are without conceptualizing, nonconceptual,

And they manifest spontaneously in all directions,
Illumining like the moon.
They train sentient beings in a thousand ways.

2.100 “ ‘Every moment they manifest the awakening of buddhahood

In all ten directions of the world systems.
They manifest the Valiant One by turning the wheel of Dharma,
By the peace of nirvāṇa, and by leaving behind ample relics.

2.101 “ ‘Manifesting, for inconceivable eons, the levels of śrāvakas and

pratyekabuddhas
And the infinite magical displays of the array of buddhas,
Those expert ones train sentient beings
By means of the Three Vehicles.

2.102 “ ‘Those who know about fulfilling all wishes

Manifest the bodies of boys, girls, women,
Gods, humans, asuras, nāgas,
Yakṣas, kumbhāṇḍa evil spirits, and mahoragas.

2.103 “ ‘By the absorption of the mudrā of the ocean,

Those heroes manifest without omission [F.67.a]
The physical conduct, signs, behaviors,
And language systems of living beings.
Through inconceivable pure land arrays
They worship all the victors of the ten directions.

2.104 “ ‘Those who through inconceivable pure land arrays

 Worship all the victors of the ten directions
Manifest inconceivable arrays of light
And the inconceivable gnosis of explaining things to sentient beings.

2.105 “ ‘Those who manifest inconceivable arrays of light

And inconceivable gnosis of explaining things to sentient beings
Manifest magical manifestations of body and speech
And inconceivable manifestations of mind.

2.106 “ ‘Those who manifest magical manifestations of body and speech

And inconceivable manifestations of mind
Manifest magical displays of giving and moral conduct
And inconceivable magical displays of patience and vigor.

2.107 “ ‘Those who manifest magical displays of giving and moral conduct
And inconceivable magical displays of patience and vigor
Will, through the absorption called buddha multitudes,
Produce inconceivable magical displays of concentration
And inconceivable magical displays of discriminating wisdom, means, and
clairvoyance.
Their magical displays of all good qualities will also be infinite.

2.108 “ ‘Through a meditative absorption that manifests minute atoms,

They achieve that for all atoms,
And display in a single atom inconceivably many buddhafields;
But even so, that single atom does not increase.

2.109 “ ‘Within a single atom, they display buddhafields with buddhas,

And some of those fields lack buddhas.
They also display a few flower clusters of purified defilements
And fields that are vast and limited or extensive in scope.

2.110 “ ‘Some of those fields are destroyed, some remain established,

Some seem to be standing upside down,
Some seem to be in reverse 106 or like a mirage,
And some appear like a conjuring trick.

2.111 “ ‘Just as the buddhafields are displayed in a single atom,

So they appear in all of them.
Such is the magical display of the absorption of the seers.
Such is their liberation of limitless renown.

2.112 “ ‘They make manifest for all victors the absorption,

The magical display of offerings to the victors.
 Filling the palms of their hands with the billionfold world systems, [F.67.b]
They worship the sublime beings.

2.113 “ ‘As many garlands of flowers as there are in all ten directions,
And as many precious fragrances, scented powders, and jewels —
All those they emit from the palms of their hands to worship the victors
Who dwell at the foot of the tree of awakening.

2.114 “ ‘As many precious silk textiles, scented powders, jewels,

Victory banners, flags, varieties of the best parasols,
And gold-ornamented jewel canopies as there are —
All of these are showered down from the palms of their hands.

2.115 “ ‘And showering down from the palms of their hands

Infinite necessities in the ten directions,
Which are worthy of being offered to the great seers,
They worship the victors who dwell beneath the tree of awakening.

2.116 “ ‘All of the music that exists in the ten directions —

Played on drums, clay pot drums, lutes, vīṇās,
Small and large cymbals, or flutes —
They sound forth from the palms of their hands.

2.117 “ ‘They also utter from the palms of their hands

The various praises of the true qualities
In all ten directions using incomparable examples
And various formulations of eulogistic verses.

2.118 “ ‘Radiating from their right hands

Light rays that gather through the power of meritorious acts,
They release a shower of scented water over all the buddhafields
And worship the lamps of the world.

2.119 “ ‘They worship the victors from their hands

Through numerous light rays with arrays and beautiful lights
And draped with inconceivable ornamental garlands of lotuses,
Which assume the forms of exquisite lotuses.

2.120 “ ‘Emanating multitudes of flowers,

Flower canopies, and light rays in the shape of flowers,
And having strewn about various flowers,
Those great beings worship the Victor.

2.121 “ ‘Emanating multitudes of incense,

Incense canopies, and light rays in the shape of incense,
 And having strewn about various kinds of incense,
Those great beings worship the Victor.

2.122 “ ‘Emanating multitudes of fragrances,

Canopies of fragrant substances, and light rays in the shape of fragrant
substances,
And having strewn about various kinds of fragrances,
Those great beings worship the Victor.

2.123 “ ‘Emanating multitudes of garlands,107 [F.68.a]

Garland canopies, and light rays in the shape of garlands,
And having strewn about various garlands,
Those great beings worship the Victor.

2.124 “ ‘Emanating multitudes of incense powder,

Incense powder canopies, and light rays in the shape of incense powder,
And having strewn about various incense powders,
Those great beings worship the Victor.

2.125 “ ‘Emanating multitudes of textiles,

Textile canopies, and light rays in the shape of textiles,
And having strewn about various textiles,
Those great beings worship the Victor.

2.126 “ ‘Emanating multitudes of parasols,

Parasol canopies, and light rays in the shape of parasols,
And having strewn about various parasols,
Those great beings worship the Victor.

2.127 “ ‘Emanating multitudes of jewels,

Jewel canopies, and light rays in the shape of jewels,
And having strewn about various jewels,
Those great beings worship the Victor.

2.128 “ ‘Emanating multitudes of lotuses,

Lotus canopies, and light rays in the shape of lotuses,
And having strewn about various lotuses,
Those great beings worship the Victor.

2.129 “ ‘Emanating multitudes of necklaces,

Necklace canopies, and light rays in the shape of necklaces,
And having strewn about various necklaces,
Those great beings worship the Victor.

2.130 “ ‘They will emanate light in the shape of the best of victory banners,
 And using banners that are white, yellow, red,
And blue, and with numerous banners of various shapes,
They ornament the buddhafields of the Victor.

2.131 “ ‘And with parasols equipped with various nets of jewels,

They have hung 108 flags of silken strings,
And with chains of large and small bells that sound with the voice of the
Victor,
They attach those to the head of the Tathāgata.

2.132 “ ‘And those infinite offerings from their hands —

Just as they offer to a single victor,
So they offer to all victors without exception.
Such is the magical display of the absorption of seers.

2.133 “ ‘By virtue of the gnosis that attracts living beings,

And by achieving the magical displays and highest absorptions,
They train sentient beings through a thousand methods,
Which is the medium of all duties and respectful service. [F.68.b]

2.134 “ ‘Some train others by means of worshiping the tathāgatas,

By means of making inconceivably great gifts,
By means of purified qualities and complete moral conduct,
And by means of inexhaustible, undisturbed patience.

2.135 “ ‘Some train others by means of striving in ascetic hardships of discipline,

By means of remaining tranquilly in meditative concentration,
By means of discriminating wisdom that discerns the meaning,
And by means of the methods that embody all forms of conduct.

2.136 “ ‘Some train others by means of the brahmic stages and clairvoyance,
By means of desiring to benefit others through the four attracting things,
By means of accumulating merit and gnosis,
And by means of the truths, dependence, and the emancipations.

2.137 “ ‘Some train others by means of the powers and the path of the faculties,
By means of emancipation through the śrāvaka vehicle,
By means of purification through the vehicle of conditions,109
And by means of the magical displays of the highest vehicle.

2.138 “ ‘Some train others by means of impermanence and suffering,

Some by means of selflessness and the absence of a life spirit,
By means of no desire through conceiving of the unpleasant,
And by means of the absorption of peace and cessation.
2.139 “ ‘However many avenues of behavior there are for sentient beings,
They will have entered that many avenues of the Dharma.
Through the avenues of emancipation for all of them,
Sentient beings of the world are trained in line with their thoughts.

2.140 “ ‘Those who thus train sentient beings of the world in line with their
thoughts
Through all these avenues of emancipation
Cannot be apprehended by anyone in terms of phenomenal marks.
Such are their magical displays of absorption.

2.141 “ ‘They train sentient beings by stabilizing their minds

Through the highest absorption joyful display,
Which conforms with the maturing of all living beings,
Having all the pleasure of happiness, joy, and delight.

2.142 “ ‘Where crops fail in the world, and provisions

And things that cause happiness become very scarce,
There they act for all in line with their thoughts;
Giving gifts, they achieve the welfare of living beings.

2.143 “ ‘By renouncing the best quality and best tasting food and drink,
Fine garments and clothing, various valuables,
The wealth of the kingdom, and selfish disappointments,
They train those living beings who highly value generosity.

2.144 “ ‘Those firm ones train sentient beings by manifesting bodies

Adorned with the highest signs,
Ornamented by the best clothing and jewel ornaments, [F.69.a]
Adorned with flower garlands, and anointed with fragrance.

2.145 “ ‘To those who deeply enjoy what they see,

Those most intelligent ones
Manifest supreme bodies, excellent bodies, and the best of bodies,
And thus they train sentient beings who highly value bodies.

2.146 “ ‘They accordingly teach Dharma according to all inclinations,

Such as teaching by means of the sweet call of a kalaviṅka bird,
Or teaching a cuckoo bird through the call of a swan,
Or by means of a drum, or the voice of Brahmā, or the voice of a kinnara.

2.147 “ ‘They train the sentient beings of the world according to each one’s
inclination
By means of different kinds of Dharma,
 Namely, by means of the eighty-four thousand articles of Dharma
That were taught by the victors for the welfare of living beings.

2.148 “ ‘They even make happiness the friend of suffering,

And they make their own aim the friend of harmfulness.
By thus making friends in all activities,
They train sentient beings by means of friends.

2.149 “ ‘They tolerate, for the sake of friends,

Suffering, harm, and the faults of conditioned things,
And for the welfare and happiness of all living beings
They undertake harm for the sake of friends.

2.150 “ ‘In places where there is no going forth, no Dharma,

And no going into solitude or realizing emancipation,
They give up the wealth of their kingdoms
And, with peaceful minds, go forth without any fixed abode.

2.151 “ ‘In order to free all living beings

From the states of home, bondage, and existence,
They will live in renunciation, clearly teaching emancipation,
Without remaining stuck in any desired pleasure.

2.152 “ ‘They explain the ten conducts

And work for the welfare of living beings
By teaching in detail the Dharma practices of sublime beings
And all the practices of seers.

2.153 “ ‘In realms where sentient beings possess infinite lives

And live happily with few defilements,
They will manifest their own uncontrollable deaths,
Afflicted by old age and illness.

2.154 “ ‘They will train sentient beings by manifesting worlds

In which desire burns, anger burns,
And ignorance blazes,
And in which old age, sickness, and death all blaze. [F.69.b]

2.155 “ ‘By means of the ten powers of the Buddha, the four diligences,
And the eighteen special qualities,
They express the great nature of the Buddha
And achieve the welfare of beings through the qualities of a buddha.

2.156 “ ‘By issuing proclamations via magical displays

Through the power of the blessing of forms,
 They demonstrate everywhere the wonders of the Tathāgata
And train sentient beings through the wonders of magical displays.

2.157 “ ‘Through a wide variety of methods,

They wander the world and work for the welfare of living creatures.
Unattached to the world like lotus flowers in water,
They wander, gladdening and inspiring those they meet.

2.158 “ ‘As poets, they compose poems of the victors;

They are dancers, drummers, strongmen, and musicians;
They bear lassos 110 that are garlands of beautiful ornaments and they dance,
And they manifest the many bodily forms of a magician.

2.159 “ ‘As town dwellers they will rule as headmen.

Similarly, they will become caravan leaders, traders, or householders.
They will also become kings, minsters, courtiers, messengers,
Or doctors and knowers of worldly sciences.

2.160 “ ‘In remote places, they will become great wish-granting trees
That grant medicines, inexhaustible treasures,
And wish-granting jewels,
And they will show the correct path to those who are lost while traveling.

2.161 “ ‘Having appeared in the world, they learn quickly,

And they will explain the world to all those sentient beings
Who do not know the ways of work
Such as agriculture, commerce, and the various arts and crafts.

2.162 “ ‘Any engagements that are nonviolent and harmless

And that make beings happy are praised by the wise.
The powers of reasoning, medicine, and all the various treatises
Are described in detail by these seers.

2.163 “ ‘Those most expert ones describe in detail

The highest conduct of seers,
Which is admired by the whole world along with the gods,
And all the supreme austerities among the ascetic disciplines.

2.164 “ ‘They manifest themselves as expert teachers of the tīrthikas,

Of the carakas and parivrājakas,
The ascetics, gautamas,111 those observing silence,
And naked, ascetic śramaṇas who practice wearing no clothing.

2.165 “ ‘They become teachers of those who adhere to the Ājīvaka creed, [F.70.a]
 Of those for whom there is surpassing and those for whom there is no
surpassing,112
Of those with long matted hair,
And of those vowed to ascetic discipline from youth.113

2.166 “ ‘They also become teachers to those who practice

Gazing at the sun or in the fivefold austerity,
Of those who follow the behavior of dogs and oxen, of those who live like
deer,
And of the thirty kinds of tīrthika adepts.114

2.167 “ ‘To those who delight in engaging in their knowledge of gods

And who wander in sacred tīrtha ablution places,
After partaking of roots, fruits, and water
The supreme worthy ones teach the inconceivable Dharma.

2.168 “ ‘They also become teachers to those who practice

Staying in small tents, solitary wanderers
Who sleep on thorny grass and in the dust,
And those who live lying on beds of pounding sticks.115

2.169 “ ‘They strive to understand the motivation and inclinations

Of all the outsider tīrthikas there are, no matter how numerous,
And use the unbearable difficulty of achieving those harsh austerities
To train those tīrthikas to abandon their misery.116

2.170 “ ‘Having understood the agitation caused in the world by views,

To all those tīrthikas who harbor bad views
They teach the truth
Using the method of subtle words.

2.171 “ ‘For some they use the mantra words of Dramiḍa

Or highly secret words to teach the truth.
For some they use direct words that are clear,
And for some the mysterious words of the gods.

2.172 “ ‘For some they teach using words with distinct syllables,
For some with vajra words that define the meaning,
For some with knowledge words that subdue antagonists,
And for some with the liberating words of the unassailable treatises.

2.173 “ ‘Some they teach using mantra words from human languages,117
Or using words for interpreting universally understood language;
Some they teach using words for interpreting the language of gods,
 And some using words for interpreting nāgas and words for interpreting
yakṣas.

2.174 “ ‘And for some, using the words of rākṣasa, bhūta, and piśāca evil spirits,
And gandharvas, kumbhāṇḍas, and mahoragas,
And the words of kinnaras, asuras, and garuḍas,
They reveal the truth and lead them to liberation.

2.175 “ ‘Knowing truth and how to use words that interpret, they teach,
Through knowing the path of speech, the inconceivable ultimate nature
Of all the Dharma teachings of the Victor, without exception. [F.70.b]
Their magical display of meditative absorptions is like this.118 [B4]

2.176 “ ‘As they accomplish with regard to all beings

The absorption of beings’ highest bliss,
They emanate inconceivable light rays,
And emanating light rays, they train sentient beings.

2.177 “ ‘They radiate light rays that are beautiful to behold.

However many sentient beings may perceive such light rays,
They are beautiful to behold and not fruitless
Because they are the cause of supreme insuperable gnosis.

2.178 “ ‘Displaying the buddhas to all humans,

Displaying the Dharma as well and not displaying it,119
And displaying for their worship the images of the Victors,
Light rays beautiful to behold will thus be perfected.

2.179 “ ‘Sending forth what are called illuminating light rays

That eclipse even the light rays of the gods,
Illuminating all particles and darkness,
These lights that bring benefit to the world illuminate everything.

2.180 “ ‘Those sentient beings inspired by that light

All hold lamps for the sake of worshiping the Victor.
Because they hold lamps for the sake of worshiping the Victor,
They will become victors who are lights of the world.

2.181 “ ‘Offering to the victors lamps that burn mustard seed oil and that burn
butter,
And torches of grass, wood, reeds, or bamboo,
And precious lanterns of fragrance and elixir,
They thus attain the status of illuminators.

2.182 “ ‘They emanate light rays called liberators,

 And any sentient beings inspired by that light
Gird themselves with armor for the sake of liberating sentient beings
From the ocean of existence with its extensive craving.

2.183 “ ‘Those who gird themselves with armor for the sake of liberating sentient
beings
From the ocean of existence with its extensive craving
Will free beings from the four rivers.
They are shown the city of the bliss of nirvāṇa.

2.184 “ ‘Having made numerous ford landings and bridges,

They provide boats to rescue those on river routes.
By praising the peace of eradicating conditioned things,
They thus achieve liberating light rays.

2.185 “ ‘They emanate light rays that quench thirst,

And any sentient beings inspired by that light
Shun thirst for the sense objects
And strive to acquire a taste for savoring the Dharma. [F.71.a]

2.186 “ ‘By shunning thirst for sense objects

And striving to attain a taste for savoring the Dharma,
They will become buddhas who shower down rains of nectar of immortality.
Thus they will quench the craving of the thirst of the world.

2.187 “ ‘Ponds, rivers, wells, river banks, and lakes

Are turned into things that advance the attainment of awakening,
And by disparaging lust while praising meditative concentration,
They will achieve the quenching of craving.

2.188 “ ‘They emanate gladdening light rays,

And any sentient beings inspired by that light
Will feel very glad and will conceive the thought:
“I will become a self-arisen one for the sake of supreme awakening!”

2.189 “ ‘By causing the compassionate one’s body, which is ornamented by marks,
To sit upon a lotus seat,
And by always praising the qualities of the Buddha,
They achieve gladdening light rays.

2.190 “ ‘Emanating pleasing light rays,

Sentient beings impelled by that light
Will always please the Buddha,
Always please the Dharma, and always please the Saṅgha.
2.191 “ ‘After always pleasing the Buddha,
Always pleasing the Dharma, and always pleasing the Saṅgha,
They attain the Buddha, Dharma, and assembly of the exalted,
Perpetually gain friends, and attain insuperable patience.

2.192 “ ‘With an awareness of the Buddha and encouraging many sentient beings
To worship the Dharma and highest assembly,
Through expressing the qualities of the thought of awakening
They will therefore achieve pleasing light rays.

2.193 “ ‘They emanate light rays of gathering merit,

And any sentient beings inspired by that light
Will strive to attain the highest awakening
And will give manifold and numerous gifts.

2.194 “ ‘When giving gifts without limitation,

They satisfy the wishes of the recipients,
And through granting the gift of all their wishes,
They achieve light rays of gathering merit.

2.195 “ ‘They emanate light rays endowed with gnosis,

And any sentient beings inspired by that light,
Through the avenue to a single Dharma teaching,
Instantly understand the avenues to numerous Dharmas. [F.71.b]

2.196 “ ‘By causing sentient beings to uphold the opening of the Dharma,
Gnosis that ascertains its meaning will open up.
And by expressing the words and meaning of the Dharma,
They achieve light rays endowed with gnosis.

2.197 “ ‘They emanate light rays of the lamp of discriminating wisdom,

And any sentient beings inspired by that light
Will immerse themselves in teachings on things being empty, without self,
Unborn, unarisen, and without nature.

2.198 “ ‘And by teaching that phenomena lack an owner, are empty, lack an agent,
And are like a magical illusion or a mirage, like the reflection of the moon in
water,
Like a dream, and like a reflection in a mirror,
They will achieve the lamp of discriminating wisdom.

2.199 “ ‘They emanate light rays that are miracles of the Dharma,
And sentient beings inspired by that light
Will attain the dhāraṇī of inexhaustible patience
 and maintain the treasure house of all tathāgatas.

2.200 “ ‘Thoroughly securing benefits for those who maintain the Dharma,
They will protect the seers by means of Dharma
And protect living beings by means of Dharma,
And they will achieve light rays that are miracles of the Dharma.

2.201 “ ‘They emanate light rays imbued with generosity,

And any greedy sentient beings inspired by that light,
By learning that wealth is impermanent and instable,
Will come to always delight in giving things away.

2.202 “ ‘All greed-filled sentient beings that are obstinate and difficult to train,
By learning that objects of wealth are like clouds in a dream,
Happily increase their acts of generosity,
And therefore achieve light rays imbued with generosity.120

2.203 “ ‘They emanate light rays of freedom from pain,

And any sentient beings of impure moral discipline inspired by that light
Will come to observe pure moral discipline,
Conceiving the thought, “I will become a self-arisen one.”

2.204 “ ‘By encouraging many sentient beings to observe moral discipline

And to engage in pure paths of virtuous deeds,
And by making them generate the thought of awakening,
They will achieve light rays of freedom from pain.

2.205 “ ‘They emanate light rays imbued with arrays of patience,

And any impatient sentient beings inspired by that light
Will avoid anger, malice, and pride, [F.72.a]
And come to always appreciate patience.

2.206 “ ‘Hence they patiently endure harm inflicted by sinful beings,

And, for the sake of awakening, they do not engage in quarrels.
By always expressing praise for the qualities of patience,
They achieve light rays imbued with arrays of patience.

2.207 “ ‘They emanate light rays imbued with purification,

And any lazy sentient beings inspired by that light
Will practice suitable exertion
And make offerings with untiring application to the Three Jewels.

2.208 “ ‘Having practiced suitable ways of exertion

For making offerings with untiring application to the Three Jewels,
 They transcend the paths of the four māras
And quickly reach highest awakening.

2.209 “ ‘Inspiring many sentient beings to exert diligence,

Having made offerings to the Three Jewels
By supporting the holy Dharma in times of exhaustion,
They therefore achieve light rays imbued with purification.

2.210 “ ‘They emanate light rays that pacify,

And the minds of any agitated sentient beings inspired by that light
Will understand and turn toward meditative attainments
Once they are freed from desire, hatred, and confusion.

2.211 “ ‘After strictly avoiding association

With those who have faulty dealings with sinful friends,
By praising the virtues of tranquil meditative concentration in solitude,
They achieve light rays that pacify.

2.212 “ ‘They emanate light rays imbued with arrays of discriminating wisdom,
And any sentient beings of defective understanding inspired by that light
Will learn, gaining an awareness
Of truth, dependence, ways of emancipation, and the faculties.

2.213 “ ‘After learning, realizing an awareness of

Truth, dependence, ways of emancipation, and the faculties,
And attaining the absorption of the lamp of the sun,
They will become victors who make discriminating wisdom shine brightly.

2.214 “ ‘Giving up the wealth of their kingdoms and selfish disappointments,

Any Dharma they may seek for the sake of awakening,
When they devotedly explain that Dharma,
Will make them attain light rays imbued with arrays of discriminating wisdom.

2.215 “ ‘They emanate light rays imbued with buddhas,

And any sentient beings inspired by that light
Will behold those inconceivably many thousands of buddhas
Seated upon their noble lotus seats. [F.72.b]

2.216 “ ‘By describing the great qualities of the buddhas and of their
emancipations,
And the infinite magical powers of a buddha,
And by describing in detail the powers and magical displays of a buddha,
They will then achieve light rays imbued with buddhas.
2.217 “ ‘They emanate light rays that grant protection from danger,
And any danger-afflicted sentient beings touched by that light
Will become freed from all dangers such as that of evil spirits or planets
causing paralysis,
Or being bound and beaten to death, or being in the initial stages of serious
illnesses.

2.218 “ ‘Protecting sentient beings by granting protection from danger,

Preventing living beings and animals from being killed,
And protecting those in danger and those seeking refuge,
They achieve light rays that grant protection from danger.

2.219 “ ‘They emanate light rays that create all kinds of happiness,
And any ill people touched by that light
Become freed in all respects from the suffering of their illnesses.
They also attain the happiness of meditative concentration and absorption.

2.220 “ ‘Giving them curative medicines, roots,

Jewels, elixirs, fragrances, unguent oils,
Brown sugar, honey, milk, butter,
Mustard seed oil, or food and drink, they attain health.

2.221 “ ‘They emanate light rays that display the Buddha,

And any people inspired by those lights who have reached the last moments
of life,
Remembering the Buddha, will see the Buddha
And after death will go to realms where buddhas dwell.

2.222 “ ‘Remembering the Buddha at the time of death,

The uplifting bodily form of the Victor is revealed,
And expressing at the time of death that the Buddha is sent forth as refuge,
They achieve light rays that display the Buddha.

2.223 “ ‘They emanate light rays that expound the Dharma,

And any sentient beings inspired by them
Will cause the Dharma to be read, recited, and written in texts
And will always feel a devotional appreciation of the Dharma.

2.224 “ ‘When famines of Dharma occur, they will expound the Dharma
And satisfy the hopes of those searching for Dharma.
By saying “Exert yourselves in Dharma!” they will encourage motivation
toward the Dharma.
They achieve the expounding of Dharma.
2.225 “ ‘In order to encourage the sons of the Buddha,
They emanate light rays imbued with sweet sounds,
And whatever sound streams occur in the threefold universe,
All are heard as the Buddha’s voice.

2.226 “ ‘By praising the Great Seer through secret eulogies 121 [F.73.a]
For the sake of the sound of the Victor’s voice,
And by loudly ringing for all living beings
The cymbals and large bells that are given as gifts,
They achieve light rays that have sweet sounds.

2.227 “ ‘They emanate light rays that grant immortality,

And any sentient beings inspired by them
Will avoid all careless behavior
And will devote themselves to cultivating every good quality.

2.228 “ ‘By teaching, “Conditioned things are always unpleasant

And are filled with many afflicting sufferings,
While cessation is always pleasant and peaceful,”
They attain light rays that grant immortality.

2.229 “ ‘They emanate light rays imbued with special features,

And any sentient beings inspired by them
Hear the special features of the victors’ moral conduct,
The special features of their absorption, and special features of
discriminating wisdom.

2.230 “ ‘By giving praise for the sake of awakening and by greatly extoling with
the words,
“The Great Muni’s royal law is best,122
His absorption is best, and his discriminating wisdom is best!”
They thus achieve light rays imbued with special features.

2.231 “ ‘They emanate light rays imbued with arrays of jewels,

And any sentient beings inspired by them,
After attaining inexhaustible treasures of jewels,
Will worship the Great Seer through the best of jewels.

2.232 “ ‘They offer jewels of the Victor and stūpas.

By attracting defilement-filled living beings with jewels
And offering jewels to the victors,
They achieve light rays imbued with arrays of jewels.

2.233 “ ‘They emanate light rays imbued with distinctive fragrance,

 And any sentient beings inspired by them,
Having smelled the pleasant otherworldly fragrance,
Will ascertain the qualities of the Buddha.

2.234 “ ‘Having worshiped well the Chief among Humans through offerings,
Using human and divine fragrance and unguent oils,
And fashioning victors’ bodies and stūpas from fragrances,
They achieve light rays imbued with distinctive fragrance.

2.235 “ ‘They emanate light rays imbued with myriad arrays,123

And with various banners, flags, and superior parasols,
And with cymbals ringing out and filling the air with incense smoke,
The noble palace is decorated by flowers that are strewn about.

2.236 “ ‘Welcoming the victors with the ringing of cymbals,

They worship the Buddha with flowers, unguent oils, incense,
Scented powders, banners, flags, and superior parasols. [F.73.b]
Thus will they achieve light rays imbued with myriad arrays.

2.237 “ ‘They emanate light rays that greatly illuminate,124

And the lands become as flat and smooth as the palm of one’s hand.
Having purified the locales of stūpas and seers,
They thus achieve light rays that greatly illuminate.

2.238 “ ‘They emanate light rays wreathed in clouds,

And the clouds that gather shower down fragrant rain,
And by sprinkling the circumambulation path around a stūpa with scented
water,
They achieve light rays wreathed in clouds.

2.239 “ ‘They emanate light rays in the form of flickering arrays,

And they make those lacking clothing possess garments and ornaments.
By giving clothing, raiment, and various necklaces,
They achieve light rays in the form of flickering arrays.

2.240 “ ‘They emanate light rays endowed with food with the best of tastes,
And they cause those who are hungry to attain food with the best of tastes.
By giving them food and drink and various foods with the best of tastes,
They achieve light rays endowed with food with the best of tastes.

2.241 “ ‘They emanate light rays that reveal wealth,

And poor people attain treasures of jewels.
By offering inexhaustible treasure deposits to the Three Jewels,
They attain light rays that reveal wealth.
2.242 “ ‘They emanate light rays that purify the eyes,
And at that time the blind see various shapes.
By offering lamps to the victors and their stūpas,
They achieve light rays that purify the eyes.

2.243 “ ‘They emanate light rays that purify the ears,

And as a result, those with defective ears will hear many sounds.
By offering cymbals to the victors and their stūpas,
They achieve light rays that purify the ears.

2.244 “ ‘They emanate light rays that purify the nose,

And the audience will smell fragrances never before smelled.
By offering fragrances to the victors and their stūpas,
They will achieve light rays that purify the nose.

2.245 “ ‘They emanate light rays that purify the tongue,

And with sweet, pleasant sounds praise the Buddha.
Avoiding unpleasant, coarse sounds
And using soft speech, they achieve light rays that purify the tongue.

2.246 “ ‘They emanate light rays that purify the aspects of form,
And those with defective sense faculties will gain working ones.
Through bowing their bodies to the bodily forms of the victors
And the victors’ stūpas, they achieve a purified body. [F.74.a]

2.247 “ ‘They emanate light rays that purify the mind,

And all mad people will become sane.
By causing the mind to go after the faculty of absorption,
They achieve light rays that purify the mind.

2.248 “ ‘They emanate light rays that purify the body,

And human rulers 125 see inconceivably many buddha bodies.
By painting many pictures of buddhas of various kinds
And by ornamenting stūpas, they achieve light rays that purify the body.

2.249 “ ‘They emanate light rays that purify sounds,

And they understand sounds to be non-sounds, empty.126
By teaching sounds to be “like an echo, since they arise through conditions,”
They achieve light rays that purify sounds.

2.250 “ ‘They emanate light rays that purify scents,

And all scents become the best scents of all.
Washing the stūpas of the victors with water scented with the best
fragrance,
 Such are the lights of the field of awakening.

2.251 “ ‘They emanate light rays that purify tastes,

And foods and drinks, whether poisonous or wholesome, will have the
finest of tastes.
All those finest tastes are the light rays that are offered
To the buddhas and śrāvakas or to their parents.

2.252 “ ‘They emanate light rays that purify touch,

And all rough sensations become smooth and pleasant.
A great shower of sharp weapons such as short spears, tridents, swords, and
long arrows
Will become as smooth as a garland of flowers and like lotuses.

2.253 “ ‘That is the light from offering

Soft and smooth, very fine quality cotton cloth,
Spreading it out on the ground for the victors to tread upon,
With flowers, unguent oils, soft robes, necklaces, and canopies.

2.254 “ ‘They emanate light rays that purify phenomena,

And thus satisfy all the aspirations that have come from hearing
The inconceivable teachings that have issued
From all the hairs of all the victors who work for the benefit of the world.”

2.255 “ ‘Their nature has not arisen through conditions.

By teaching, “The body of the victors is the dharmakāya
And its ultimate nature always abides like space,”
They will achieve the purification of phenomena.

2.256 “ ‘Such and other avenues of light rays,

Numbering as many as the grains of sand of the river Ganges,
Will appear from a single hair pore of the seers,
And each will have its specific karmic connection. [F.74.b]

2.257 “ ‘Just as they appear from a single pore,

So light rays numbering as many as the sands of the Ganges
Will shine from every pore without exception.
Such is the magical display of the absorption of the seer.

2.258 “ ‘By whichever qualities any light rays are achieved,

Those are qualities with which one was formerly associated.
Thus, it is from these qualities that the light rays manifest.
Such is the magical display of the gnosis of the seer.

2.259 “ ‘Thus, those who were previously associated with merit

 And whoever subsequently offered their supplications
And whoever thus beheld the light rays and accumulated merit—
It is they who will know such light rays.

2.260 “ ‘Whoever performed meritorious acts and gathered virtue,

And whoever worshiped the buddhas
And longed and strove for the qualities of buddhahood—
All were urged and inspired by the light rays.

2.261 “ ‘For example, even though a blind person cannot see the sun,
It is not the case that it does not exist; it arises for people in the world.
Those possessing eyes, when they know that the sun is rising,
All engage in their own respective kinds of work.

2.262 “ ‘Just so, even though those light rays of sublime beings
Have certainly come into being, they are not seen by those afflicted by error
Or by ordinary people of poor devotion.
Yet they may indeed be seen by those of vast intelligence.

2.263 “ ‘For example, rich people do indeed possess

Such things as ornaments, jewels, vehicles,127 palaces,
Elixirs, unguent oils, and fragrances,
Yet the poor lack such things.

2.264 “ ‘Just so, the light rays of sublime beings certainly exist,
Yet though they do exist, they are not seen by those afflicted by error
Or by people of poor devotion.
But those of vast intelligence do see them.

2.265 “ ‘Those who, after hearing this discrimination of light rays,

Feel faith, devotion, and appreciation,
Should not doubt or question
Whether they will consequently develop great qualities or not.

2.266 “ ‘They realize through an excellent absorption

The magical array of a circle of servants
And project in all ten directions
Peerless personal attendants, bodhisattvas.

2.267 “ ‘Having magically caused the light arrays with various lotuses
To become the size of the billionfold universe, [F.75.a]
They project bodies in seated postures, pervading everywhere;
Such is the magical display of meditative absorptions.

2.268 “ ‘Having blessed the other lotuses

 Numbering as many as the atoms of ten buddhafields,
Together with the retinues,
They will be completely surrounded by all the sons of buddhas.
They repose either in absorption or not in absorption.

2.269 “ ‘Those seers have matured and transformed those beings,

Having accomplished excellent buddhahood.
Those beings surround the great lotus.
All of them repose there, seated with folded hands, looking ahead.

2.270 “ ‘Those that remain in absorption

Represent the ultimate nature of sublime beings,
Having been surrounded by their own disciples
Like the moon surrounded by a constellation of stars.

2.271 “ ‘Just as they operate in one direction

And have projected their servants, the bodhisattvas,
So they project in every direction;
Such is the magical display of meditative absorption.

2.272 “ ‘Having actualized the ultimate absorption

That prevails as a net pervading every direction,
They project in all ten directions their own bodies,
Some in equipoise and some rising up.

2.273 “ ‘In the eastern direction they rest in meditative equipoise,

While in the western direction the hero rises up.
When in the west, they rest in equipoise,
In the east the great being rises up.

2.274 “ ‘They operate in this manner in the ten directions.

While they rest in equipoise in the other directions,
Those in opposite directions rise up, rich with the quality of gnosis.
Such is the seer’s magical display of meditative absorption.

2.275 “ ‘In all those innumerable buddhafields

That are in the eastern direction, self-arisen,
Those beings who are in their presence, at their feet,
Appear as dwelling in peaceful absorptions.

2.276 “ ‘Having displayed resting in equipoise in that direction,

The hero in all the western buddhafields rises up
And it appears that much worship is offered
In front of all the victors.
2.277 “ ‘Then it appears that in all the buddhafields in the west [F.75.b]
Without exception, alongside those seated buddhas,
Those attendants who are in their presence
Rest in peaceful absorption.

2.278 “ ‘Similarly, having displayed resting in equipoise in that direction,

It appears that the hero in all the eastern buddhafields rises up,
And it appears that much worship is offered
In front of all the victors

2.279 “ ‘Likewise, in the buddhafields in all directions

Stability ensues in every direction without exception,
With some resting in equipoise and some rising up.
And it appears the lamps of the world are being worshipped.

2.280 “ ‘They rest in equipoise in the path of the eyes,

While the great being rises through the path of form.
When those inconceivable forms are displayed,
The world with its gods grows befuddled.

2.281 “ ‘ They rest in equipoise in the path of form

And demonstrate that the eye has the nature of being unborn and unarisen
And is empty and without any doer,
While the mindful one rises up from the path of the eyes.

2.282 “ ‘ They rest in equipoise in the path of the ears,

While the great being rises through the path of sound.
In a way that makes the world with its gods grow befuddled,
He makes his appearance in all sounds and languages.

2.283 “ ‘They rest in equipoise in the path of sound

And demonstrate that the ear has the nature of being unborn and unarisen
And is empty and without any doer,
While the mindful one rises up from the path of the ears.

2.284 “ ‘They rest in equipoise in the path of the nose,

While the great being rises through the path of smells.
In a way that makes the world with its gods grow befuddled,
He makes his appearance as the best of smells.

2.285 “ ‘They rest in equipoise in the path of smells

And demonstrate that the nose has the nature of being unborn and unarisen
And is empty and without any doer,
While the mindful one rises through the path of the nose.
2.286 “ ‘They rest in equipoise in the path of the tongue,
While the great being 128 rises through the path of all the best tastes.
In a way that makes the world with its gods grow befuddled,
The great being possesses the supreme tastes. [F.76.a]

2.287 “ ‘They rest in equipoise in these supreme tastes

And demonstrate that the tongue has the nature of being unborn and
unarisen
And is empty and without any doer,
While the mindful one rises through the path of the tongue.

2.288 “ ‘They rest in equipoise in the path of the body,

While the great being rises through the path of touch.
In a way that makes the world, together with its gods, grow befuddled,
He makes his appearance as all sensations that cause pleasure in the world.

2.289 “ ‘They rest in equipoise in the path of touch

And demonstrate that the body has the nature of being unborn and unarisen
And is empty and without any doer,
While the mindful one rises through the path of the body.

2.290 “ ‘They rest in equipoise in the path of mind.

While the great being rises through the path of phenomena.
In a way that makes the world with its gods grow befuddled,
He makes his appearance abiding in phenomena.

2.291 “ ‘They rest in equipoise in the path of phenomena

And demonstrate that the mind has the nature of being unborn and unarisen
And is empty and without any doer,
While the mindful one rises through the path of mind.

2.292 “ ‘They rest in equipoise within the bodies of infants,

While he 129 rises through those living in the vigor of youth.
They rest in equipoise in the vigor of youth,
While he rises through bodies old and decrepit.

2.293 “ ‘They rest in equipoise within bodies old and decrepit,

While he rises through the bodies of faithful female lay followers.
They rest in equipoise within the bodies of faithful female lay followers,
While he rises through the bodies of faithful laymen.

2.294 “ ‘They rest in equipoise within the bodies of faithful laymen,

While he rises through the bodies of fully ordained nuns.
They rest in equipoise within the bodies of fully ordained nuns,
 While he rises through the bodies of learned fully ordained monks.

2.295 “ ‘They rest in equipoise within the bodies of learned fully ordained monks,
While he rises through the bodies of trainees and non-trainees.130
They rest in equipoise within the bodies of trainees and non-trainees,
While he rises through the bodies of buddhas of conditions.131

2.296 “ ‘They rest in equipoise within the bodies of buddhas of conditions,

While he rises through the supreme embodiments of buddhas. [F.76.b]
They rest in equipoise within the supreme embodiments of buddhas,
While he rises through the form bodies of gods.

2.297 “ ‘They rest in equipoise within the bodies of gods,

While he rises through the bodies of great-magical-wonder nāgas.
They rest in equipoise within the bodies of great-magical-wonder nāgas,
While he rises through the bodies of great-magical-wonder yakṣas.

2.298 “ ‘They rest in equipoise within the bodies of great-magical-wonder yakṣas,

While he rises through the bodies of all bhūta evil spirits.
They rest in equipoise within the bodies of all bhūta evil spirits,
While he rises through single hair pores.

2.299 “ ‘They rest in equipoise within single hair pores,

While he rises through the totality of all existing hair pores.
They rest in equipoise within the totality of all existing hair pores,
While he rises through the length of a single hair tip.

2.300 “ ‘They rest in equipoise within the length of a single hair tip,
While he rises through the length of all hair tips.
They rest in equipoise within the length of all hair tips,
While he rises through single extremely subtle atoms.

2.301 “ ‘They rest in equipoise within single extremely subtle atoms,

While he rises through the totality of all extremely fine particles.
They rest in equipoise within the totality of all extremely fine particles,
While he rises through the vajra bed of the ocean.

2.302 “ ‘They rest in equipoise within the vajra bed of the ocean,
While he rises through jewel fruits.
They rest in equipoise within jewel fruits,
While he rises through the paths of the victors’ light rays.

2.303 “ ‘They rest in equipoise within the paths of the victors’ light rays,
While he rises through the tributary rivers of the ocean.
They rest in equipoise within the tributary rivers of the ocean,
 While the great being rises through the path of fire.

2.304 “ ‘They rest in equipoise within the path of fire,

While the mindful one rises through the path of air.
They rest in equipoise within the path of air,
While the great being rises through the basis of earth.

2.305 “ ‘They rest in equipoise on the basis of earth,

While he rises through the divine palaces of all gods.
They rest in equipoise within the divine palaces of all gods,
While the mindful one rises through the sky. [F.77.a]

2.306 “ ‘The absorptions and emancipations

Of those inconceivable accumulated qualities are beyond thought.
All victors, giving explanations for unimaginably many eons,
Would not be able to exhaust them.

2.307 “ ‘Their maturing deeds for living beings are inconceivable,

And what has been said of those by all the victors
Include the magical displays of nāgas, magical displays of buddhas,
And the mentally created magical displays of meditative concentration.

2.308 “ ‘These may be explained using examples.

Although there are no examples for these things that can compare,
Skillful and knowledgeable people will quickly understand their true sense
If they are taught by means of examples.

2.309 “ ‘He who became a single śrāvaka

Dwelling in the power of the eight emancipations became many.
From the many he then transformed back into one.
He remained in meditative concentration in the sky and then made himself
blaze.

2.310 “ ‘From his lower part blazed fire, while from his upper part streamed water.
Then from his upper part blazed fire, while from his lower part streamed
water.
He displayed the inconceivable bodily wonder
Of instantaneously walking, standing, lying down, and sitting.

2.311 “ ‘Even those who have little compassion

And do not seek awakening though they abandon the world—
When such inconceivable wonders of the body are displayed to them,
Why would they not evince the desire to benefit the beings of the world?

2.312 “ ‘The great being displays reflections such as

 The sun and moon passing through the sky,
Shorelines of bodies of water in all directions,
Lakes, ponds, tarns, containers,
Jewels, oceans, and tributaries.

2.313 “ ‘Likewise, he projects inconceivable bodies

Of heroes in all ten directions.
Being expert in all the emancipations of absorptions,
He has the innate power of a tathāgata.

2.314 “ ‘In a clear lake he is seen in the reflections

Of four-platoon armies in all their details.
He is seen as swords, spears, bows, and arrows,
Armor, horses, and chariots.

2.315 “ ‘Whatever forms he assumes, whatever places and whatever costumes,

Each and every one is seen within the water.
Yet in the water there is no notion of love and hate.
Such are the manifestations stemming from the absorption of the seer.
[F.77.b]

2.316 “ ‘The goddess of the ocean named Hrādinī 132

Who is expert in the ways of intoning the families of languages
Of all the creatures born in the ocean
Is able to satisfy speakers of all languages with her own speech.

2.317 “ ‘If even this Hrādinī, who has attachment, anger, and delusion,
Is expert in the ways of speaking in all those languages,
Then why could those who have gained control over the dhāraṇīs and
powers of the Dharma
Not gladden the world with its gods?

2.318 “ ‘Tumburu’s wife Sarasvatī,

That daughter of Brahmā sprung from his mind,
Who enters the minds of those who delight in truth and vow not to cause
harm,
And who influences the avenues of their thoughts and minds and mouths —

2.319 “ ‘If even that sweet-voiced goddess, desirous and angry,

Can please the world using her beautiful speech,
Which is an element of voice in harmony with practiced austerities,
Why could those who are rich with the qualities of gnosis not do so?

2.320 “ ‘A magician who is expert in spells

 Can project many diverse forms without limit
And can show a day or night passing in a moment, or a month, or a hundred
years
And can project an extensive and lovely mansion.

2.321 “ ‘If even the desirous and angry magician

Can please the world through magical wonders,
Then why would those who have mastered concentration, clairvoyance, and
the emancipations,
And who are expert in the modes of conduct, not be able to do so?

2.322 “ ‘When the rulers of the gods and asuras fight,

If the victorious gods defeat the asuras,
The asuras run away in fear, taking with them their parasols,
Mounts, and vehicles, with their army still clad in armor.

2.323 “ ‘If even those gods filled with desire and hatred
Project inconceivable bodily wonders,
Then why could those heroes who dwell in the might of powerful magic
Not demonstrate bodily magic?

2.324 “ ‘Erāvaṇa, that vajra-holding elephant

Who became a court member to Indra and possessed great magical power,
Magically projected thirty-three heads,
And on each head six tusks per mouth.

2.325 “ ‘On each of those tusks

He projected seven pools filled with water, [F.78.a]
And in each pool he projected decorations
Of seven lotuses of various kinds.

2.326 “ ‘Playing with each lotus

Were seven divine maidens who were expert in all arts.
They played with the lord of the thirty-three gods,
Who was expert in song and dance.

2.327 “ ‘That elephant, magically transforming his body,

Befriended and associated with all the gods.
He brought his way of behavior and conduct into harmony with theirs.
So was the magic of the supreme elephant observed.

2.328 “ ‘If even that elephant who possessed attachment and confusion
Could project such a magical projection,
Why could those who have mastered discriminative wisdom
 And the power of means not project magic using their hundred absorptions?

2.329 “ ‘The god Rāhu can magically create any bodies he likes.
He projects them, one setting foot on the diamond lode on the ocean’s floor
And another journeying to the middle of the ocean.
He can make his head equal in height to the peak of Mount Sumeru.

2.330 “ ‘If even Rāhu, filled with attachment, hatred, and confusion,
Could project such wonders,
Then why could the Lamp of the World who overcame Māra
Not project infinite magical forms?

2.331 “ ‘The inconceivable magic of Indra is conspicuous.

When the gods and asura leaders went to war,
Ten million asuras fled, and to each of them
Indra projected himself from his own body.

2.332 “ ‘The asura rulers and common ones

All knew that they were in the presence of Indra,
And the asura rulers went mad, crying:
“I am caught by the vajra-wielder!”

2.333 “ ‘Having seen Indra, who had magically projected a fearsome thousand-
eyed form,
Wielding a flaming vajra in his hand,
His body clad in splendid, invincible armor,
The asura rulers fled.

2.334 “ ‘If he could project such magical projections for the sake of the gods’
victory
Through the power of ordinary merit,
Then why would those buddhas who are the refuge of all living beings
without exception,
And who possess inexhaustible merit, not be able to project such bodies?

2.335 “ ‘A divine drum that encourages the gods,

Which was acquired through the fruition of the gods’ karmic deeds, [F.78.b]
Would resound loudly from the sky
When it became aware that the gods were dwelling in carelessness, saying:

2.336 “ ‘ “All desires are impermanent and not eternal.

They are base, uncertain, and of a bubble-like 133 nature;
Like an illusion, mirage, or a moon reflected in water—
All of existence is like a cloud in a dream.
2.337 “ ‘ “All carelessness is a hateful, pitiful thing.
It is the path of death, not the path of immortality.
All who live carelessly
Live caught in the mouth of the great crocodile of Yama.

2.338 “ ‘ “Carelessness is the universal supporter of the root of suffering.

All rebirths are disparaged by the exalted ones.
Careless ones are confused about the objects of the senses.
Always rejoice in the power of Dharma!”

2.339 “ ‘Encouraged by the words of that drum, the gods of Indra

Who dwelled in the divine assembly hall of Sudharmā
Spoke words that were as peaceful as possible and free of passion,
And the drum would utter that Dharma talk to all the gods.

2.340 “ ‘Although that drum could not teach in the formless realm,
If its drum sound could thus achieve such a great purpose,
Then why could those living buddhas who completely reveal their bodies
Not achieve a great purpose for all living beings?

2.341 “ ‘When the gods and asuras waged war,

The sound of a drum that encouraged the gods
Resounded through the power of the special merit of the gods, saying:
“Gods, be fearless!”

2.342 “ ‘Urged on by that drum, the gods rejoiced,

And, freed from fear, they were revitalized.
Then, the asura kings plagued by fear
Turned in fright at that very moment and fled.

2.343 “ ‘Similarly, like the drum emitting speech,

Those compassionate ones who have overcome the defilements and māras,
Those refuges of all beings and comrades-in-arms,
Remove defilements through their peaceful sounds.

2.344 “ ‘Through Indra’s magical projection, his ninety-two divine maidens

Give pleasure to all the other gods who are present.
Each one knows how to play with each deity and with Indra, [F.79.a]
And all the goddesses do the same.

2.345 “ ‘Even though the goddesses appear to stay, pleasing all the other gods,
In the assembly hall of Sudharmā, they dwell in the same way—
There they teach Dharma clearly to all the gods.
That is projected by Indra in a single moment.
2.346 “ ‘If even Indra with his desire, hate, and confusion
Pleases those in his entourage through magical projections,
Why would those who tirelessly apply themselves for the welfare of living
beings
Not please the world by virtue of magical projections?

2.347 “ ‘Kālī of the māra deities, ruler of living beings,

Brings all these sentient beings under her power.
Through the workings of karma and the defilements,
All ordinary beings are caught by that māra.

2.348 “ ‘If even that māra who is ridden with desire, hate, and confusion
Can overpower all living beings,
It goes without saying that those who have attained the might of the ten
powers could,
And all living creatures do not dispute it.

2.349 “ ‘Brahmā, lord of the three-thousand Brahmā realms,

Also clearly illuminates all deities dwelling
Within the three-thousand Brahmā realms
And sounds forth his very pleasant Brahmā voice.

2.350 “ ‘If that god Brahmā can project magical projections

With the concentrations and emancipations of the Brahmā path134 of the
world,
Then why could those who dwell in the insuperable concentrations and
emancipations that have
Transcended the world not also make magical projections?

2.351 “ ‘Look at the magical mental projection of Maheśvara.

Emanating rain drops wrought from clouds of the ocean,
He counted them all in a single moment,
Not overlooking the appearance of even a few of the drops.

2.352 “ ‘That being so, why would they who have attained the gnosis
Of the highest awakening by practicing discipline for incalculable eons
Not be mentally able to know the minds
Of all living beings without exception?

2.353 “ ‘Through the inconceivable karmic fruition of sentient beings

This entire world originated from air.
Its oceans, mountains, divine palaces,
Unearthed jewels, and scattered seeds have all arisen from air.
2.354 “ ‘From air clouds have formed and rain has poured.
Yet air also makes the clouds subside. [F.79.b]
Air also increases harvests in the world;
Air produces benefits for all living beings.

2.355 “ ‘Even though that air never studied the perfections

Or learned the Buddha’s teachings,
If it can yield the inconceivable ripening of the world,
Why could those who have attained the supreme not do that?135

2.356 “ ‘The waters in the thundering clouds of the ocean

Reverberate with sounds pleasing 136 to all sentient beings,
All bird songs, animal cries, and the voices of men,
Women, girls, and boys.

2.357 “ ‘Having thus gained unobscured eloquence

After understanding that the pleasant sound has no nature,
By speaking pleasant sounds to all living beings,
One pleases the world through pleasant sounds.

2.358 “ ‘This ocean is a wondrous phenomenon:

Since it is as vast as the universe, it is called vast lake.137
Water and precious elements come from it without ever being exhausted;
One never grows tired of apprehending these waters.

2.359 “ ‘In the same way these beings are as vast as the universe:
All their qualities of merit, concentrations, emancipations,
And discriminative wisdom and gnosis are never exhausted—
And one never tires of such merit and qualities and the like.

2.360 “ ‘When the nāgas of the ocean play,

Immense clouds spread everywhere,
All of them displaying sundry variations,
From the base of the earth up to the realm of the Vaśavartin gods,
Including the four continents of this world.

2.361 “ ‘The nāgas cause those clouds.

In the realm of the Vaśavartin gods, they take on golden hues.
In the realm of the Nirmāṇarati gods, they are colored like red pearls.
In the realm of the Tuṣita gods, they are the white color of the snow cow.

2.362 “ ‘In the realm of the gods of the Yāma class, they are the color of deep blue
vaiḍūrya gems.
 Among gods of the Trāyastriṃśa class, they are the color of aśmagarbha
emeralds.138
In the realm of the gods of the protector class, they are the color of crystal.
In the ocean, they are like hard, unbreakable diamonds.

2.363 “ ‘In the realm of kinnaras, they are like dense clouds of incense.
In the realm of nāgas, they are colored like lotuses.
In the secret realm of the gandharvas, they are colored like heron or geese.
In the realm of asuras, they are colored like mountain rocks.

2.364 “ ‘They project golden light rays in the northern continent,

While in the other continents they project myriad arrays.
In this world of Jambudvīpa, they are like blue mountains.
Where clouds are higher, their colors change accordingly.

2.365 “ ‘Having projected golden clouds in the realm of Vaśavartin gods,

The nāgas cause lightning that is colored like the light of the sun to strike.
In the realm of the Nirmāṇarati gods, the lightning appears like excellent
moonlight. [F.80.a]
In the realm of the Tuṣita gods, it is like the gold of the Jambu River.

2.366 “ ‘In the realm of the gods of the Yāma class, the lightning is the color of
frost.
Among the gods of the Trāyastriṃśa class, it is like golden light rays.
In the realm of the gods of the protector class, it has the color of a śrīgarbha
jewel.
In the ocean it displays a color resembling red pearls.

2.367 “ ‘In the realm of kinnaras, it has the color of deep blue vaiḍūrya gems.
In the realm of nāgas, it is the color of the śrīgarbha jewel.
In the secret realm of the gandharvas, it is the color of crystal.
In the realm of asuras, it has the color of aśmagarbha emeralds.

2.368 “ ‘In the north, lightning strikes with a color like starlight.
Each of the other continents features its own displays.
In this world of Jambudvīpa, a jewel of the moon blazes forth,
And lightning also emerges in accordance with the clouds’ qualities.

2.369 “ ‘In the realm of Vaśavartin gods, the thunder is the voice of Brahmā.
In the realm of the Nirmāṇarati gods, the beating of a drum is heard.
In the realm of the Tuṣita gods, thunder sounds like the music of cymbals.
In the realm of the gods of the Yāma class, thunder is like the sound of the
gods’ maidens speaking.
2.370 “ ‘Among the gods of the Trāyastriṃśa class, thunder sounds like the voices
of kinnaras.
In the realm of the gods of the protector class, it is like the voices of
gandharvas.
In the ocean it is like the sound of rumbling mountains.
In the realm of kinnaras, it is the sound of a kunal flute.

2.371 “ ‘In the realm of nāgas, it is the voice of a kalaviṅka bird.

In the secret realm of the gandharvas, it is the voice of a nāga maiden.
In the realm of asuras, it is the sound of a divine clay-pot drum.
In the realm of humans, it resembles the sound of an ocean flute.

2.372 “ ‘In the realm of Vaśavartin gods, divine fragrance smells sweet,
And showers in the form of various flowers rain down.
In the realm of the Nirmāṇarati gods, garlands of mandārava flowers
Resembling the moon, a sucandra jewel, and unguent oils rain down.

2.373 “ ‘In the realm of the Tuṣita gods, showers of various jewels,
The best of ornaments, the color of great jewels,
Crest ornaments resembling moons, and
Fine cloth resembling a golden hue rain down.

2.374 “ ‘Showers of banners, parasols, and diverse flags,

Garlands of flowers, ornaments, unguent oils,
Red pearls, gold, and fine cloth
Rain down with pleasant music in the realm of the Yāma gods.

2.375 “ ‘Among the gods of the Trāyastriṃśa class there are the best wish-fulfilling
gems,
And in the realm of the gods of the protector class, the best essence of
sandalwood,
Petals of saffron, the divine wood tamāla,
And showers of perfumed water and flowers fall.

2.376 “ ‘Also in the realm of the gods of the protector class, that ruler of nāgas
Causes showers of delicious and colorful foods with appetizing aromas
For those hungry for strength-restoring food
And causes inconceivable showers of jewels to rain down. [F.80.b]

2.377 “ ‘In the great ocean, for about as long as a yuga,

He continuously and unceasingly lets fall showers of rain,
Great victory banners, inexhaustible treasuries,
And infinite arrays of precious decorations.
2.378 “ ‘In the realm of kinnaras, he lets fall showers of various necklaces,
White and blue lotuses, fabrics, jewels,
Vārṣikī, mallikā flowers, scented powder, perfume,
Vīṇās, flutes, lutes, and clay-pot drums.

2.379 “ ‘In the realm of nāgas, he showers down red pearls.

In the secret realm of gandharvas, it rains jewels with the colors of stars.
In the realm of asuras, it rains a shower of swords, arrows,
bows for subduing enemies, and small axes.

2.380 “ ‘In the northern continent, he lets fall a rain of precious royal necklaces,
Garlands made exclusively of vārṣikī and mallikā flowers,
And fruits of the karañja and atimukta trees.
In the other continents, showers of various other things rain down.

2.381 “ ‘On this continent of Jambudvīpa, he lets fall clear, pure rain
In moderate amounts in accord with Dharma.
He rains down flowers, fruits, medicinal herbs, perfume, wood,
And pleasure-producing fruits for people in the world.

2.382 “ ‘Thus, even though he creates the inconceivable cloud arrays

And showers with lightning and thunder,
He never moves from his place and has no conceptual thoughts —
Thus, the magical projection of the nāga king defies comprehension.

2.383 “ ‘Therefore, if he could project those nāga magical wonders,

All the while dwelling in the waters of the ocean,
Then why would those who are rich with the qualities gained through
having entered
The ocean of Dharma not be able to project inconceivable magical displays?

2.384 “ ‘Through these trifling statements of comparison,

An explanation of those great ones was made.
Those heroes are completely beyond all comparison.
In this way they hold sway over liberation.

2.385 “ ‘The highest emancipation of one with the highest mind, possessing the
highest gnosis —
The highest intelligence, vast intelligence,
Unfailing intelligence, and infinite intelligence —
Is explained in this way.

2.386 “ ‘Whoever, after hearing about this ultimate emancipation,

Believes in it and announces it to the world,
 Possesses a wonderful, marvelous Dharma teaching.

2.387 “ ‘Among those in the world of humans to be gratified,

Whoever has faith in such a Dharma teaching as this
Is rare within the throng of ordinary sentient beings. [F.81.a]
Whoever has accumulated virtue and done virtuous deeds
Will have faith in this, by way of a karmic cause.139

2.388 “ ‘In the human world, humans with faith

Are few even for the śrāvaka vehicle.
Fewer yet are those with faith in the conditioned vehicle,
While those with faith for the Mahāyāna are still fewer.

2.389 “ ‘Those who have entered the Mahāyāna are rare,

And if those with faith in this Dharma are very rare,
It goes without saying that those who engage in it and uphold it are rarer
still.
So what need be said of those who practice it?

2.390 “ ‘Even if in a later eon someone were to use their head

To lift up the mountains and oceans of the billionfold universe,
Such an undertaking would be nothing compared with
The difficult task of having faith in this Dharma.

2.391 “ ‘Though some people might, for an eon, serve sentient beings
As numerous as the atoms of the billionfold universe,
They would still not have merit comparable to
That of having faith in this Dharma.140

2.392 “ ‘Even if someone were to hold in the palm of his hand a fortress
Made of all the mountains and oceans of ten buddhafields,
That would be nothing compared with
The difficult task of having faith in this Dharma.

2.393 “ ‘Though some people might, for an eon, serve with every virtue
Sentient beings as numerous as the atoms of ten buddhafields,
They would still not have merit comparable to
That of having faith in this Dharma.

2.394 “ ‘Even greater than serving buddhas

As numerous as the atoms of ten buddhafields
With every kind of happiness for an eon
Is the merit of upholding this chapter of Dharma.’

2.395 “When these emancipations were taught,

 All realms in all ten directions shook.
All māra realms were outshone,
And with a great sound ringing out, the lower realms became calm.

2.396 “All the lords of humans in all ten directions

Showed their faces
And extending their hands, laid them
Atop the head of Bhadraśrī, who possessed infinite qualities.

2.397 “Rubbing his head with the palms of their hands,

All those buddhas said:
‘Your excellent exposition of these emancipations is good.
I rejoice in your excellent expression!’ ”141 [F.81.b]

2.398 Then the Blessed One, having taught those verses, remained silent.
All the gods in the realm of this world and the humans and non-human
demigods said, “The Tathāgata has taught this so well! O, the Tathāgata has
turned a second wheel of Dharma! We have never heard this Dharma
teaching before. Very few sentient beings will obtain this Dharma discourse.
Those sentient beings will not have miserable roots of merit. Those sentient
beings have paid respectful service to many buddhas. Those sentient beings
will be like sacred stūpas in this world including its gods, its māras, and
Brahmā. They will be invulnerable to harm by Māra, by other gods of the
māra class, or by monks or by laymen, and likewise not by kings, by
ministers, or by householders.”
At this, a clamor and laughter were heard.
2.399 The venerable Subhūti said to the Blessed One, “Blessed One, the
appearance of such a jewel of the sūtras in the world is hard to find.
Nevertheless, through the power of the Tathāgata such a Dharma has
appeared in the world, and solely through the power of the Tathāgata, those
sentient beings also heard it.”
2.400 Then the Blessed One, using his speech, said to the venerable Ānanda,
“Ānanda, retain this Dharma discourse! Hold it! Seize it! Learn it!”
Then the venerable Ānanda, after circumambulating the Blessed One
three times, said, “I will retain this Dharma discourse. I shall see that it is not
forgotten.” [F.82.a]

2.401 Then, after the Blessed One had spoken, that full assembly of bodhisattvas,
the bodhisattvas Samantabhadra and Mañjuśrī Kumārabhūta, and the elder
Śāradvatī putra, the other great śrāvakas, and the world with its gods,
humans, asuras, and gandharvas all rejoiced, and they praised what the
Blessed One had said.
2.402 This Dharma teaching “The Dhāraṇī of the Jewel Torch” concludes here.
c. Colophon
c.1 Translated, checked, and verified by the Indian preceptor Surendrabodhi
and the chief editor and translator, Bandé Yeshé Dé.
n. NOTES
n.1 It is from this section that the long passage of some two hundred and thirty
stanzas making up much of the eighteenth chapter of the Śikṣāsamuccaya is
quoted, constituting the longest quotation of any scripture in Śāntideva’s
text; see below.

n.2 See Denkarma F.297.b.4.

n.3 See Phangthangma (F.2) p. 5. The other texts in the Phangthangma list, apart
from the 105 bam po Buddhāvataṃsaka itself, are the Lokottaraparivarta (ch. 44 in
the Degé version of Toh 44), the Daśabhūmika (ch. 31), and the
Tathāgatotpattisambhavanirdeśa (ch. 43).

n.4 See Skilling and Saerji (2012).

n.5 See Skilling and Saerji (2013) p. 199, n35.

n.6 See n.34 and n.81.

See also n.100 and n.141. The equivalent passage in the Tibetan Avataṃsaka-
n.7
sūtra starts on Degé Kangyur vol. 35 (phal po che, ka) F.219.b.

n.8 ⼤⽅廣總持寶光明經 (Da fangguang puxian suoshuo jing).

n.9 See the entry for Volume 10 of the Taishō at ntireader.org
(http://ntireader.org/taisho/t10.html), and the entry K 1095 in The Korean
Buddhist Canon: A Descriptive Catalogue
(http://www.acmuller.net/descriptive_catalogue/files/k1095.html). The Chinese text
was not considered essential for producing this translation.

n.10 Note that there is a discrepancy among various databases for cataloging the
Toh 847 version of this text within vol. 100 or 101 of the Degé Kangyur. See
Toh 847, n.10 (https://read.84000.co/translation/toh847.html# UT22084-057-
 004-1243), for details.

n.11 The four instances here come close to covering, between them, the four
types of dhāraṇī set out in the commentarial literature, notably the Bodhi-
sattvabhūmi: the dhāraṇī (1) of Dharma (dharmadhāraṇī, chos kyi gzungs),
sometimes also called dhāraṇī of words (tshig gi gzungs); (2) of meaning
(arthadhāraṇī, don gyi gzungs); (3) of mantras (mantradhāraṇī, gsang sngags kyi
gzungs); and (4) to attain the bodhisattvas’ acceptance (bodhisattvakṣānti-
dhāraṇī, byang chub sems dpa’ bzod pa ’thob par byed pa’i gzungs), i.e., acceptance
of the non-arising of phenomena. See Negi 1993–2005, vol. 6, p. 2318. For
more on dhāraṇī, their different types, their history, and their place in the
literature, see Braarvig 1985, Buswell and Lopez 2013, Davidson 2009 and
2014, Gyatso 1992, and McBride 2005.

n.12 Eight examples of this kind of dhāraṇī are explained at length and very
clearly in the Tathāgatamahākaruṇānirdeśa (Toh 147) at F.218.b et seq., (for
translation see Burchardi 2020, The Teaching on the Great Compassion of the
Tathāgata, 2.524–2.604
(https://read.84000.co/translation/toh147.html# UT22084-057-006-713)).
Interestingly the same text mentions, a little later at F.231.b (see idem 2.614–
2.652 (https://read.84000.co/translation/toh147.html# UT22084-057-006-
805)), another dhāraṇī called “the Jewel Lamp” for which the Tibetan in this
case is rin chen sgron ma, but which among other possibilities could have
been, as here, the Sanskrit ratnolkā.

n.13 In the Mahāvyutpatti, the three different Tibetan terms given under Skt. ulkā
(Mvy. 6899) are skar ma (“star”), sgron ma, and ta la la in a list of 97 general
terms, while the title Ratnolkā (without any text-type ending) is listed as dkon
mchog ta la la (Mvy. 1375) in a list of 105 saddharma titles. The equivalence of ta
la la to sgron ma is mentioned in the li shi’i gur khang, a fifteenth century
glossary of archaic terms and their later renderings by Kyok Lotsāwa
Ngawang Rinchen Tashi (skyogs lo tsA ba ngag dbang rin chen bkra shis),
although he appears to have misspelt it tal la.

n.14 Of the four quotations from this work in the Śikṣāsamuccaya, the first,
describing the virtues of faith, comprises verses 2.37–2.61 followed almost
immediately by the second, verses 2.387 and 2.391; these excerpts appear in
the first chapter (on the perfection of giving), see Bendall’s 1902 Sanskrit
edition pp. 2–5; for translations see also Bendall and Rouse (1922) pp. 3–5
and Goodman 2016, pp. 3–5. The third quotation, a brief one comprising the
paragraph 1.63 on the second category of bodhisattva, appears in the
seventh chapter (on protection), see Bendall (1902) p. 153; for translations see
 Bendall and Rouse p. 152 and Goodman p. 153. The fourth, a very long
quotation (and perhaps the longest of all quotations in the Śikṣāsamuccaya),
comprises verses 2.123–2.323 and then selected verses culminating in 2.355
and appears in the eighteenth chapter (on the recollection of the Three
Jewels), see Bendall (1902) pp. 327–47; for translations see Bendall and Rouse
pp. 291–306 and Goodman pp. 304–322.

n.15 See Mahāvyutpatti no. 1375, in section 65, saddharmanāmāni; it lists 105 items,
mostly names of sūtras but also some vinaya texts, as well as category terms.

n.16 See, for example, the fifteenth chapter of Longchen Rabjampa’s yid bzhin rin
po che’i mdzod, which first enumerates these three, four, and six kinds of faith,
and then explains the six using quotations from 2.37 onward (the same
passage that Śāntideva cites, see n.104). The six kinds of faith are: (1)
yearning faith (’dod pa’i dad pa), (2) inspired faith (mos pa’i dad pa), (3)
respectful faith (gus pa’i dad pa), (4) clear faith (dang ba’i dad pa), (5) confident
faith (yid ches pa’i dad pa), and (6) faith from conviction in the profound
teachings (chos zab mo nges par sems pa’i dad pa).

n.17 Titles used include the canonical dkon mchog ta la la’i gzungs, dkon mchog ta la
la’i mdo, erroneous renderings such as dkon mchog ta la, and a range of
secondary variants using the dkon mchog sgron ma form.

n.18 The word is found neither in Goldstein or Inagaki. Negi says it is a synonym
of dbus, and also notes the similar (rare) verb dbung ba (=khro ba).

n.19 Also found in Negi as an old spelling.

n.20 Tib. nges par byung ba; Skt. niṣkrānta. The Comparative Edition notes that the
Yongle, Lithang, Kangxi, and Choné read nges par ’byung ba (p. 207).

n.21 Tib. tshad med par. The Comparative Edition notes that the Narthang and
Lhasa editions read tshad med pas, which seems preferable (p. 207). The Stok
Palace version also reads tshad med pas (F.149.b.6).

n.22 Tib. stong pa nyid spyod yul ba. The Comparative Edition observes that the
Narthang and Lhasa editions read stong pa nyid kyi spyod yul ba (p. 207). The
Stok Palace also reads stong pa nyid kyi spyod yul ba (F.149.b.6).

n.23 Here “all dharmas” (Tib. chos thams cad; Skt. sarvadharma) denotes both
teachings and matters taught.

n.24 I.e., the teachings and phenomena.

n.25 Tib. gzhi med pa’i don. The Stok Palace version reads med pa’i don “the meaning
of nonexistence” (F.152.a.3).

n.26 Note that Tib. mi mnyam pa dang mnyam pa; Skt. asamasama means, according to
Inagaki, “equal to the unequaled.” According to Edgerton, it means
“unequalled,” lit. “having no equal like him.”

n.27 Note that the Stok Palace version has zhes instead of shes (F.152.a.7), which we
follow here.

n.28 Tib. dmigs pa med pa. The Comparative Edition notes that the Narthang and
Lhasa editions read mi dmigs pa (p. 208). The Stok Palace version also reads
mi dmigs pa (F.152.a.5).

n.29 Note that here Tib. byin, an archaic verb, is used with the meaning to say or
speak.

n.30 Tib. rnam par dag pa’i sgo. We have here added “the Dharma” for the sake of
clarity.

n.31 Tib. rgyu mthun pa. The Comparative Edition follows the Degé and others by
including rgyu ’thun pa, though the more common spelling rgyu mthun pa is
reflected in the Kangxi, Narthang, Lhasa, and Stok Palace versions. See
Comparative Edition, p. 208; Stok Palace, F.153.b.1.

n.32 Tib. sā la. The Comparative Edition notes that the Yongle, Lithang, Kangxi,
and Choné read sa la (p. 208). The Stok Palace version reads sā la (F.153.b.1).

n.33 Here we have the very rare term: Tib. dmigs pa can; Skt. aupalambhika, which
refers to someone with a heretical view according to Edgerton.

n.34 The passage from here down to and including 1.178 (see n.81) is paralleled as
chapter 20 of the Tibetan Avataṃsaka, “The Ten Categories of Bodhisattvas”
starting in the Degé Avataṃsaka in volume 35 (phal po che, ka) on folio 245.a.1.
The Tibetan translations of these two versions are not the same but the
content matches closely, except for the names of the meditative absorption
(see next note). In the Chinese Avataṃsaka the equivalent is chapter 15.

n.35 In the Chinese Avataṃsaka this meditative absorption is called “of infinite
techniques of bodhisattvas,” and in the Tibetan Avataṃsaka “the
bodhisattva’s meditative absorption called ‘infinite refining’” (byang chub
sems dpa’i ting nge dzin sbyong ba mtha’ yas pa zhes bya ba).

n.36 Tib. byang chub sems dpa’ rnam par gzhag pa bcu. The term rnam par gzhag pa
probably renders Skt. vyavasthāna, which can also mean “differentiation” (see
 Edgerton) i.e., “classification,” and by association, “category” and the
“distinctive features” of each category. Hence, here it is “the ten categories
of the bodhisattva.”

n.37 Tib. nyug pa is an old term meaning “to touch,” according to Negi.

n.38 Note that we should here read this as Tib. sras (singular) rather than sras dag
(plural).

n.39 Tib. gzhon nur gyur pa. Skt. Kumārabhūta according to Edgerton, “while still a
youth/remaining a youth.”

n.40 Tib. kha dog bzang po rgyas pa’am/ rgya che ba’am/ gzi brjid che ba’am. Here we
read rgyas pa, rgya che ba, and gzi brjid che ba as modifiers of kha dog bzang po.
Compare, in the Tibetan Avataṃsaka, mdzad pa dang bzang ba dang / myig tu ’ong
ba dang / kha dag rgyas pa dang.

n.41 Tib. kun tu brjod pa’i cho ’phrul; Skt. ādeśanā-prātihārya, as explained in
Edgerton.

n.42 I.e., miracles of insightful admonition effecting destruction of one’s vices. Tib.
rjes su bstan pa’i cho ’phrul, Skt. anuśāseniprātihārya, as explained in Edgerton.

n.43 On “possible” and “impossible” for Tib. gnas dang mi gnas; Skt. sthānāsthāna,
see Edgerton.

n.44 The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné
versions omit las dang (pp. 208–209).

n.45 Tib. ldang ba. The Comparative Edition notes that the Narthang and Lhasa
versions here read ldan pa (p. 209). The Stok Palace version also reads ldan pa
(F.157.b.4).

n.46 This paragraph is quoted in chapter 7 of the Śikṣāsamuccaya (see Bendall 1902,
p. 153).

n.47 Lit. “knowing time” (Tib. dus shes pa; Skt. kālajña). Edgerton refers only to the
entry for sarvakālajña, which means knowing past, present, and future, but
that is too early in the training here.

n.48 Tib. brjed pa med pa, lit. “without forgetfulness,” but probably rendering Skt.
asammoṣa; see Edgerton. Indeed the next sentence begins with Tib. rmongs pa
med pa as its synonym.
n.49 The Comparative Edition notes that the Narthang and Lhasa versions omit
’di la (p. 209). The Stok Palace version also omits ’di la (F.158.b.7).

n.50 Here the word khams could be understood in several ways: as the realms
inhabited by beings, as the constituent elements of which beings are made
up, as the various propensities of beings, or possibly of the “constituent” or
“element” (the buddha-nature) present in them. It has here been rendered as
“constitution” to avoid what might be a mistaken choice of interpretation.

n.51 Note that the desire realm is found below in the verse restatement.

n.52 Note that our rendering here is tentative since the expression gsung rab ’phags
par skyes pa is unknown.

n.53 Here and in the next few phrases we should either add du or understand
mnyam pa nyid du, “as sameness.”

n.54 The Narthang, Lhasa, and Stok Palace versions all have “expertise in
understanding the three times” as item 8, “expertise in understanding the
relative truth” as item 9, and “expertise in understanding ultimate truth” for
item 10. This is important to note, given that the appearance of “exprtise in
understanding” (mkhas pa yin) after all three statements suggests that they
form a single item in the list, and thus we should prefer the Narthang, Lhasa,
and Stok Palace readings. See Comparative Edition, p. 209; Stok Palace,
F.163.b.1–3.

n.55 In the term rgyal po’i pho brang ’khor, the entire expression (including ’khor)
means “royal palace.”

n.56 In all editions consulted, only nine things that bodhisattvas who are regents
are to be taught are listed.

n.57 Note that Negi gives dbung (“center”) as a normal synonym of dbus, but it
and the verb dbung ba are both archaic spellings. Also, the Comparative
Edition indicates that the Yongle, Lithang, Kangxi, Choné, and Lhasa
editions all read dbus (p. 210). Interestingly, the Stok Palace edition preserves
the archaic spelling dbung (F.164.b.5), suggesting that it is a reading from the
Thempangma recension.

n.58 This passage consists of repeated verbs with changes in prefixes, which we
choose to reflect with adverbial modifiers in the English.

n.59 bsnyen dka’ in such contexts usually means “difficult to approach” in the
sense of being dazzling or overpowering, but here an alternative
interpretation might be that it refers rather to the marks of having attained
 the “ten things that are difficult to approach” (bsnyen par dka’ ba’i gnas bcu)
listed in the equivalent prose passage above, at 1.61.

n.60 The phrase byang chub don du brtan pa sems ’jog byed (“They set their thought
firmly on the goal of awakening”) is repeated in many of the verses,
although most of these lines in the Stok Palace version read byang chub don
du bstan pa sems ’jog byed (“They set their thought on the teachings for the
sake of awakening”). See Stok Palace F.166.a.3 for the first occurrence. The
reading bstan pa (“teaching”) appears only a couple of times in the present
General Sūtra version in the editions consulted in the Comparative Edition
(p. 210), but the equivalent lines in the Tibetan Avataṃsaka also vary
somewhat between several variants with either brtan pa or bstan pa (Degé
Kangyur vol. phal po che, ka, F.253.a et seq.. These verses refer back to the
prose description of bodhisattvas of the first category above (at 1.61) and the
“firmly” (brtan pa) variant seems the better fit.

n.61 This stanza does not seem to exist in the Chinese Avataṃsaka. It is not entirely
clear whether it refers to places, or to what is possible and impossible; but
the latter, given the order of the items in 1.61, seems considerably more
likely. In the Tibetan Avataṃsaka the equivalent stanza (Degé Kangyur, vol.
35, phal po che, ka, F.253.a.3) reads: khams gsum kun na gnas ni ’di dag yin/ /gnas
myin rang bzhin dag kyang ’di yin zhes/ /ma nor dngos po khong du chud bya’i phyir/
/brtan pa byang chub don du sems bskyed do.

n.62 A detailed account of the cosmological eons (Skt. kalpa) is found in the
Abhidharmakośa ch. III, stanzas 89–102.

n.63 In the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka,
F.254.a.6) the meaning of the equivalent stanza is clearer and probably
justifies translating the second skad cig here in line 2 as “in a single voice.”
That version is: sems can kun gyi sgra skad ji snyed pa/ dbyangs gcig brjod pas ji ltar
brjod bya bar/ sgra yi rang bzhin khong du chud bya’i phyir/ brtan pa byang chub don
du sems bsgyur ro. However, in that version the object of the understanding is
“sound” or “language” (sgra) instead of “peace,” as here.

n.64 There are a number of different ways in which this stanza could be
interpreted. In the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po
che, ka, F.254.b.5–6) the equivalent stanza supports the probability that the
buddhas mentioned here are those in the buddha realms of all directions: de
ltar byang chub don du bskyed byed pa/ phyogs bcu’i sangs rgyas brjod du med pa
kun/ mchod par bya la yongs su bskul bar bya/ ’di ni phyir mi ldog gi gdams ngag go.
Note also that these verses, down as far as 1.132, still refer to the first of the
 ten categories of bodhisattva, and the recurring description in the final line
in this group of seven stanzas, “those who do not turn back” (mi ldog rnams),
is not quite the same as that of the “irreversible” (phyir mi ldog pa’i)
bodhisattvas, the seventh category.

n.65 The Degé Kangyur here reads yon tan kun ldan de bzhin gshegs pa yi/ tshe nyid
’di na …, while the Stok Palace, Yongle, Lithang, Kangxi and Choné
Kangyurs all read che instead of tshe. The latter reading is more likely as well
as closer to the equivalent stanza in the Tibetan Avataṃsaka version (Degé
Kangyur vol. 35, phal po che, ka, F.255.a.2): de bzhin gshegs pa yon tan kun ldan
pa/ ’jig rten mgon po bdag nyid che ba kun.

n.66 I.e., bodhisattvas who engage in yogic practice (see 1.65).

n.67 Here we should read rtog par as rtogs par, even though all the versions
consulted for this translation read rtog par. See Comparative Edition, p. 129;
Stok Palace, F.169.b.4–5.

n.68 As in 1.66, here the word khams could be understood in several ways: as the
realms inhabited by beings, as the constituent elements of which beings are
made up, as the various propensities of beings, or possibly of the
“constituent” or “element” (the buddha-nature) present in them. It has here
been rendered as “constitution” to avoid what might be a mistaken choice of
interpretation.

n.69 I.e., the fourth class of bodhisattva as described in the prose section at 1.67.

n.70 “Incomparable” (Tib. mtshungs med) and “inconceivable” (Tib. bsam yas)
appear in reverse order here vis-à-vis the corresponding prose list found
earlier in the text.

n.71 Note that for the last term “nonexistent nature” (Tib. med pa’i rang bzhin) the
original list above has two terms: med pa nyid and rang bzhin med pa.

n.72 Here the subject is the sixth class of bodhisattva, namely, bodhisattvas who
have perfected intention.

n.73 Tib. ’chags pa. The Comparative Edition notes that the Yongle, Kangxi, and
Lhasa versions here read chags pa (p. 211). The Stok Palace version reads
’chags pa (F.170.b.6). In Negi, ’chags par has several meanings, though in this
context it means the opposite of destruction.

n.74 In comparison with the corresponding prose list given earlier in the text, the
attributes missing here are “nonexistent” (med pa nyid), “essenceless” (ngo bo
 nyid med pa), and “without conceptual thought” (rnam par rtog pa med pa nyid).
Note that the prose list includes “dream-like” (rmi lam lta bu nyid) while the
verse list includes “like visual distortions” (mig yor ’dra ba).

n.75 The Degé and the Comparative Edition based on it read don dam here, which
clearly does not refer to the ultimate (Skt. paramārtha). That the dam signifies
“or” is suggested by the Comparative Edition’s variant readings of don tam
in the Yongle and the Kangxi. The Stok Palace version (F.171.a.4) has don
dang (“meaning and”), a reading that best matches the corresponding prose
passage that appears earlier in the text and is repeated here.

n.76 Here we should follow the Stok Palace version’s rtogs (F.171.a.6) rather than
rtog, which is witnessed in the Degé and other versions consulted in the
Comparative Edition.

n.77 Tib. grangs med; Skt. asaṃkhyeya (“incalculable”) refers to the system of
incalculable world systems presented in Avataṃsaka cosmology. The term
“world systems” is here added for context.

n.78 Tib. tshang ’byin, an archaic form of tshar phyin/mthar phyin (“to go to the
end,” “to conclude,” or “to finalize”). The Comparative Edition notes that the
Yongle, Lithang, Kangxi, and Choné versions read tshar ’byin (p. 211). The
Stok Palace version also reads tshar ’byin (F.171.b.5).

n.79 I.e., royal heirs.

n.80 Note that here we have a verse of five lines.

n.81 Here the passage that began at 1.55 and is paralleled as chapter 20 of the
Tibetan Avataṃsaka, “The Ten Categories of Bodhisattvas” (chapter 15 in the
Chinese) comes to an end. The equivalent point in the Degé Avataṃsaka
comes on folio 258.a in volume 35 (phal po che, ka). See also n.34.

n.82 Note that here the versions consulted all agree that the Blessed One
“assented” (Tib. gnang ba mdzad), which is a stock phrase in such contexts,
although in the lines that immediately follow the Blessed One seems not to
have assented yet, or at least not to have been perceived to have done so. It
may be that he has here granted his permission for the teaching to be given
by others, or that he is waiting for Śāriputra to make the request, too.

n.83 The Comparative Edition notes that this line (Tib. chos ’dod pa rnams dang / chos
’dod pa ma yin pa’i gang zag rnams kyang ’dus par gyur to/) is missing from the
Yongle, Lithang, Kangxi, and Choné versions (p. 211). The Stok Palace
version includes this line.
n.84 The Comparative Edition indicates that the Yongle, Lithang, Kangxi, and
Choné editions omit this line (i.e., btsun pa shar a dva ti’i bu gal te stong pa nyid
tshig med pa yin na/ ci zhig bshad par bya/).

n.85 Note that here forty-six bodhisattvas are named.

n.86 Tib. rtag tu lag brkyang. This appears in Negi as a bodhisattva name.

n.87 Tib. cho ga. Notably, the Stok Palace version reads go cha (“weapon” or
“armor”).

n.88 Tib. a la la chos. The Comparative Edition notes that the Yongle version does
not repeat a la la chos a third time.

n.89 The Comparative Edition (p. 212) notes that the Lhasa version omits bcom
ldan ’das kyis (“by the Blessed One”). The Stok Palace version also omits this
(F.179.b.7).

n.90 Tib. rab tu ’bar ba, which is not in Negi as a hell. The Comparative Edition
notes that the Narthang and Lhasa editions read rab tu ’bar (p. 212). The Stok
Palace version also reads rab tu ’bar (F.180.b.5).

n.91 Tib. reg dka’ ba. Not in Negi as a hell. The Comparative Edition notes that the
Narthang and Lhasa editions read reg dka’ (p. 212). The Stok Palace version
also reads reg dka’ (F.180.b.6).

n.92 Tib. mgo bstod. Name unknown in any source. If emended to mgo stod, lit.
“upper head.”

n.93 Tib. spri’u gdong (should be emended to spre’u gdong). Not in Negi. The
Comparative Edition observes that the Yongle and Kangxi versions read
spyi’u gtong (p. 212).

Tib. rtag tu rab ’bar. Not in Negi. The Comparative edition notes that the
n.94
Yongle, Lithang, Kangxi, and Choné versions read rtag tu ’bar (p. 212).

n.95 Tib. shin tu gnod ’joms. Not in Negi as a hell. The Comparative Edition records
that the Narthang and Lhasa editions read shin tu gnod ’byung (p. 212). The
Stok Palace version also reads shin tu gnod ’byung (F.180.b.7).

n.96 Note that rigs kyi bu (“son of a good family”) occurs twice in this sentence but
is only translated once.

n.97 The Kāraṇḍavyūhasūtra (za ma tog bkod pa, Toh 116) is one of the primary
Mahāyāna sūtras associated with Avalokiteśvara. It was first translated into
 Tibetan during the Imperial Period and is the earliest textual source for the
mantra oṃ maṇi padme hūṃ. See Roberts and Bower, The Basket’s Display
(https://read.84000.co/translation/toh116.html).

n.98 The text literally says, “so much as their flinging a single lump of their
phlegm.”

Tib. sangs rgyas phal chen; it may be significant that this is also the short form
n.99 of the title Buddhavataṃsaka, given that the passage about to follow, starting
at 2.27, makes up chapter 17 of the Tibetan Avataṃsakasūtra, and chapter 12 of
the Chinese (see i.10 and i.12).

n.100 The verse passage from this point in the text down to 2.397 is a close match
in terms of content to the entirety of chapter 17 of the Tibetan Avataṃsaka-
sūtra, “Bhadraśrī” (chapter 12 of the Chinese), though a different translation
in Tibetan. See i.10 and i.8.

n.101 This line in the Avataṃsaka version instead states that the victors would never
finish explaining them: phyogs bcu’i rgyal bas bstan kyang zad mi ’gyur, see Degé
Kangyur vol. 35 (phal po che, ka), F.220.a.3.

n.102 This line reads rgyu med ma yin gyi na ma yin gyi, while the Avataṃsaka version
reads rgyu med ma yin rkyen las ’byung ba yin (“Is not without cause and arises
from conditions”), see Degé Kangyur vol. 35 (phal po che, ka), F.220.a.4.

n.103 I.e., the buddhafields, a reference to an important element of the bodhisattva

training; see 1.79.

n.104 The twenty-five stanzas from here to 2.61 are quoted in chapter 1 of the
Śikṣāsamuccaya (see Bendall 1902, pp. 2–4).

n.105 The twenty-five stanzas from 2.37 to here are quoted in chapter 1 of the
Śikṣāsamuccaya (see Bendall 1902, pp. 2–4).

n.106 Tib. snrel zhi. Negi gives Skt. vyatyasta (“reversed”).

n.107 Starting from this stanza is a very long quote comprising the last two thirds
of chapter 18 of the Śikṣāsamuccaya. The quote includes all stanzas down to 2.-
323 and then selected passages down to 2.355 (see Bendall 1902, pp. 327–
347).

n.108 Preferring the Lhasa version’s rab dpyangs (“hung up,” “suspended”) over
rab spyangs. See Comparative Edition, p. 215.
n.109 Tib. rkyen gyi theg pa; Skt. pratyayayāna. This refers to the pratyekabuddha path,
which seeks to understand the “conditions” of cyclical existence via doctrine
of dependent arising.

Preferring the Narthang, Lhasa, and Stok Palace versions’ zhags over the
n.110
bzhag found in other versions. See Comparative Edition, p. 215; Stok Palace,
F.198.a.7.

n.111 gau ta ma, Pali gotamaka: a class of non-Buddhist ascetics, perhaps followers of
a Śākya teacher of the same clan as the Buddha, also mentioned in the
Lalitavistara, Toh 95 (see The Play in Full 24.91
(https://read.84000.co/translation/toh95.html# UT22084-046-001-1928).). The
phrase about observing silence that follows may (as the Sanskrit suggests)
apply to them, or may (as the Tibetan suggests) refer to another group.

n.112 bla na yod dang bla na med rnams, which in the Sanskrit of the Śikṣāsamuccaya
reads uttarikāṇa anuttarikāṇāṃ. These two terms do not appear to be attested
as names of specific sects or groups; the meaning might be “those who have
or have not the higher aim” as Bendall and Rouse (1922) suggest, or may be
references to beliefs in transcendence, or an after-life, and their negation.

n.113 Skt. kumāravratānāṃ. The Tibetan Avataṃsaka version (Degé Kangyur, phal po
che, ka, F.226.b.5) has byis pa’i brtul zhugs can, which might suggest rather
practitioners who deliberately act like children.

n.114 Translated tentatively according to the Sanskrit (cārika tīrthya daśa tritayānāṃ).
A literal translation of the Degé reading gle’u can dag dang mu stegs sum cu pa
might be “[Of] those who have young musk deer and [of] the thirty
tīrthikas.” However, it seems likely that the gle’u (which might mean “young
musk deer” according to Bacot, or might be a variant of gle’o which can mean
“conversation”) is related rather to gle or gle bar, meaning a small island or
land between two rivers, a meaning close to one of the meanings of Skt.
tīrtha, a ford, river crossing, sacred bank, pilgrimage site (and origin of the
word tīrthika). The Tibetan Avataṃsaka version (Degé Kangyur, phal po che,
ka, F.226.b.6) also has gle’u can, and then mentions thirteen kinds of tīrthika
rather than thirty.

n.115 Tib. gtun shing, Skt. muṣala, may also be translated as “pestle,” and in other
texts is used in the context of grinding or pounding grains, seeds, etc. as well
as appearing as a weapon. The term in the equivalent verse in the Tibetan
Avataṃsaka is dbyig pa, “stick” or “staff” (Degé Kangyur, phal po che, ka,
F.226.b.7). Similar references to tīrthika practitioners sleeping on beds of gtun
 shing are found in The Play in Full (Lalitavistara, Toh 95), see Dharmachakara
Translation Committee (2013), 17.15 and 17.58.

n.116 For an analysis of the terms and concepts, in the eight stanzas starting from
this one down to 2.175 regarding different kinds of language, the various
terms that are componds of the Sanskrit pada, and their uses in this and other
sūtras, see Pagel (2007), pp. 67–68.

n.117 Skt. mānuṣamantrapada; the Tibetan (mi skad tshig) makes no mention of
mantra.

n.118 The Sanskrit of the Śikṣāsamuccaya reads: te yathasatya niruktividhijñā evam

aśeṣata ye jinadharmā | dharmam acintiya vākyapathajñā deśayi eṣa samādhivikurvā.
Bendall 1902, p. 333.

n.119 The meaning of this line is not very clear and there may be an error. The
Degé Kangyur here reads: mi rnams kun la sangs rgyas yongs bstan cing / chos
kyang yongs bstan de la ma bstan cing, with only minor variants in other
Kangyurs. However the Sanskrit of the Śikṣāsamuccaya reads darśayi buddha
vidarśayi dharmaṃ saṃgha nidarśayi mārga narāṇām (Bendall 1902, p. 333), and
the Tibetan translation of the same verse in the Avataṃsaka is sangs rgyas bstan
te chos rnams lam bstan te / dge ’dun bstan nas mi rnams lam bstan te (Degé
Kangyur vol. 35, phal po che, ka, F.227.a.7): “Displaying the buddhas,
displaying their dharmas and the path, displaying their saṅghas, they show
all humans the way.”

n.120 We have here opted for gtong found in the Narthang, Choné, Lhasa, and Stok
Palace versions over stong witnessed in the Degé. See Comparative Edition,
p. 216; Stok Palace, 201a7.

n.121 Note that the phrase “secret eulogies” (Tib. gsang bstod sgra; Skt. uccasvara) is
not in Edgerton or Monier-Williams, but it appears in Negi.

n.122 We here follow the Stok Palace version, reading khrim kyi instead of khrims
kyis. See Stok Palace, F.203.a.5.

n.123 Tib. sna tshogs bkod pa; Skt. vicitravyūha. Negi includes this phrase and
identifies it as a type of light ray.

n.124 Tib. shin tu dang byed; Skt. prasādakarī. Negi includes this phrase and identifies
it as a type of light ray.

n.125 Here we follow the Yongle, Lithang, Kangxi, and Choné, which read rnams
kyis rather than rnams kyi (Comparative Edition, p. 216).
n.126 Here we follow the Narthang, Lhasa, and Stok Palace editions’ sgra min
rather than sgra mi. See Comparative Edition, p. 217; Stok Palace, F.204.b.3.

n.127 Tib. bzhon pa. The Yongle, Lithang, Kangxi, Choné, and Stok Palace versions
read gzhon pa, though this carries the sense of “young” and does not work
well in this context (Comparative Edition, p. 217; Stok Palace, F.205.b.2).

n.128 The term “great being” (Tib. bdag nyid chen po) does not occur in this line but
is added for consistency.

n.129 In this and the stanzas to follow, “he” (referring to the great being) is added
for consistency.

n.130 Tib. mi slob (=mi slob pa); Skt. aśaikṣa. Lit. “one who no longer needs training,”
or an arhat—the eighth state (i.e., spiritual level) according to Edgerton.

n.131 Tib. rkyen gyi sangs rgyas. Although this term does not appear in Negi, it refers
to a pratyekabuddha. See also note 101 above.

n.132 Tib. sgra ldan. Possibly also Skt. Rāvaṇī or Rutavatī. See Goodman 2016, p. 321
and n. 15.

n.133 Note that dbu ba is the honorific of lbu ba.

n.134 Note that the Brahmā path refers to compassion.

n.135 The very long quote comprising the last two thirds of chapter 18 of the
Śikṣāsamuccaya (see i.25) ends at this point.

n.136 Tib. sgra snyan; in Sanskrit can be the name Sughoṣa and can also be
sughoṣaka, the name of an instrument—a lute.

n.137 This is a traditional etymology of rgya mtsho (“ocean”).

n.138 Tib. rdo’i snying po. Negi identifies this as a type of jewel, while Inagaki states
that it means a kind of emerald.

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

n.139
5).

n.140 This stanza is quoted in chapter 1 of the Śikṣāsamuccaya (see Bendall 1902, p.
5).

n.141 The verse passage from 2.27 down to this point in the text is a close match in
terms of content to the entirety of chapter 17 of the Tibetan Avataṃsakasūtra,
“Bhadraśrī” (chapter 12 of the Chinese), though a different translation in
Tibetan. See i.10 and i.8.
b. BIBLIOGRAPHY
· Tibetan and Sanskrit Texts ·

’phags pa dkon mchog ta la la’i gzungs (Ratnolkānāmadhāraṇī). Toh 145, Degé

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

’phags pa dkon mchog ta la la’i gzungs (Ratnolkānāmadhāraṇī). Toh 847, Degé

Kangyur vol. 100 (gzungs, e), folios 3.b–54.b.

’phags pa dkon mchog ta la la’i gzungs. bka’ ’gyur (dpe bsdur ma) [Comparative
Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’
bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the
China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod
rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009,
vol. 57, pp. 94–207.

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

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

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

Bendall, Cecil (ed.). Çikshāsamuccaya: A Compendium of Buddhistic Teaching

Compiled by Çāntideva Chiefly from Earlier Mahāyāna-Sūtras. Bibliotheca
Buddhica I. St. Petersburg: Académie Impériale des Sciences, 1902.

· Other Sources ·

Bendall, Cecil, and W.H.D. Rouse, trans. Śikṣā-Samuccaya: A Compendium of

Buddhist Doctrine Compiled by Śāntideva Chiefly from Earlier Mahāyāna Sūtras.
First edition in Indian Texts Series, London: John Murray, 1922. Reprinted
New Delhi: Motilal Banarsidass, 1971 and 1981.
Braarvig, Jens. “Dhāraṇī and Pratibhāna: Memory and Eloquence of the
Bodhisattvas.” Journal of the International Association of Buddhist Studies 8, no.
1 (1985): 17–30.

Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata
(https://read.84000.co/translation/toh147.html) (Toh 147, Tathāgatamahākaruṇā-
nirdeśasūtra). 84000: Translating the Words of the Buddha, 2020.

Buswell, Robert E. and Donald S. Lopez, eds. The Princeton Dictionary of

Buddhism. Princeton: Princeton University Press, 2013.

Davidson, Ronald M. “Studies in Dhāraṇī Literature I: Revisiting the

Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37 (2009): 97–147.

— — —. “Studies in Dhāraṇī Literature II: Pragmatics of Dhāraṇīs.” Bulletin of

the School of Oriental and African Studies 77 (2014): 5–61.

“Dharani.” Encyclopedia Britannica. Accessed September 15, 2018.

https://www.britannica.com/topic/dharani-Buddhism-and-Hinduism
(https://www.britannica.com/topic/dharani-Buddhism-and-Hinduism).

Dharmachakra Translation Committee, trans. The Play in Full

(https://read.84000.co/translation/toh95.html) (Toh 95, Lalitavistara). 84000:
Translating the Words of the Buddha, 2013.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols.

Delhi: Motilal Banarsidass, 1977.

Fischer-Schreiber, Ingrid, Franz-Karl Ehrhard, and Michael S. Diebner. The

Shambhala Dictionary of Buddhism and Zen. Boston: Shambhala Publications,
1991.

Goldstein, Melvyn C. The New Tibetan-English Dictionary of Modern Tibetan.

Berkeley: University of California Press, 2001.

Goodman, Charles. The Training Anthology of Śāntideva: A Translation of the Śikṣā-

samuccaya. New York: Oxford University Press, 2016.

Gyatso, Janet. “Letter Magic: A Peircean Perspective on the Semiotics of Rdo

Grub-chen’s Dhāraṇī Memory.” In In the Mirror of Memory: Reflections on
Mindfulness and Remembrance in Indian and Tibetan Buddhism. Albany: State
University of New York Press, 1992.

Inagaki, Hisao. A Tri-Lingual Glossary of the Sukhāvatāvyūha Sūtras: Indexes to the

Larger and Smaller Sukhāvatīvyūha Sūtras. Kyoto: Nagata Bunshodo, 1984.

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

Krang Dbyi-sun, et al. Bod rgya tshig mdzod chen mo [Great Tibetan–Chinese
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Lokesh Chandra and Raghu Vira. Sanskrit texts from the imperial palace at Peking,
in the Manchurian, Chinese, Mongolian and Tibetan scripts. Śata-piṭaka Series,
vol. 71. New Delhi: Institute for the Advancement of Science and Culture,
1966–1976.

McBride, Richard D. “Dhāraṇī and Spells in Medieval China.” Journal of the

International Association of Buddhist Studies 28, no. 1 (2005): 85–114.

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

Press, 1899.

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

Negi, J. S. Tibetan-Sanskrit Dictionary. 16 vols. Sarnath, Varanasi: Central

Institute of Higher Tibetan Studies, 1993–2005.

The Nyingma Edition of the sDe-dge bKa’-’gyur and bsTan-’gyur: Research Catalogue
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Roberts, Peter, and Emily Bower, trans. The Basket’s Display

(https://read.84000.co/translation/toh116.html) (Toh 116, Kāraṇḍavyūha). 84000:
Translating the Words of the Buddha, 2013.

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term of address in the Buddhāvataṃsaka and Mahāyāna sūtras.” In Annual
Report of the International Research Institute for Advanced Buddhology
(ARIRIAB), vol. XV, pp. 127–130. Tokyo: Soka University, 2012.

— — — —. “The Circulation of the Buddhāvataṃsaka in India.” In Annual Report

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Tübingen: Verlag von J. C. B. Mohr (Paul Siebeck), 1930.
g. GLOSSARY

· Types of attestation for names and terms of the corresponding ·

source language

AS Attested in source text

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

AO Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding
language.

AA Approximate attestation
The attestation of this name is approximate. It is based on other names
where the relationship between the Tibetan and source language 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 absence of conceptual elaborations

spros med · spros pa med pa

ས་ད། · ས་པ་ད་པ།
—
Also translated here as “without conceptual elaborations.”
g.2 absence of entities
dngos po med pa

དས་་ད་པ།
—

g.3 absence of phenomenal marks

mtshan ma med pa

མཚན་མ་ད་པ།
—

g.4 Adamantine Vajra

rdo rje sra ba

་་་བ།
dṛḍhavajra

g.5 Ādityagarbha
nyi gdugs snying po

་གགས་ང་།
ādityagarbha

g.6 Ājīvaka
kun tu ’tsho ba

ན་་འ་བ།
ājīvaka
A religious mendicant of the Indian sect founded by Gosāla Maṅkhaliputra.

g.7 Akaniṣṭhā
’og min

ག་ན།
akaniṣṭhā
The highest of all the form realm (rūpadhātu) worlds. The world of devas
“equal in rank” (literally “having no one as the youngest”).

g.8 Ākāśagarbha
nam mkha’i snying po

ནམ་མཁ་ང་།
ākāśagarbha
g.9 Akṣayamati
blo gros mi zad pa

་ོས་་ཟད་པ།
akṣayamati

g.10 Always Burning

rtag tu rab ’bar

ག་་རབ་འབར།
—

g.11 Always Foul Smelling

rtag tu dri nga

ག་་་ང
—

g.12 Always Laughs and His Faculties All Rejoice

rtag tu dgod cing dbang po thams cad dga’ ba

ག་་དད་ང་དབང་་ཐམས་ཅད་དགའ་བ།
—

g.13 Always Watching

rtag tu lta

ག་་།
—

g.14 Amṛtamati
bdud rtsi blo gros

བད་་་ོས།
amṛtamati
Lit. “Nectar Intelligence.”

g.15 Ānanda
kun dga’ bo

ན་དགའ་།
ānanda
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.

g.16 Aniruddha
ma ’gags pa

མ་འགགས་པ།
aniruddha
Definition from the 84000 Glossary of Terms:
Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his
meditative prowess and superknowledges. He was the Buddha's cousin—a
son of Amṛtodana, one of the brothers of King Śuddhodana—and is often
mentioned along with his two brothers Bhadrika and Mahānāma. Some
sources also include Ānanda among his brothers.

g.17 Announcing Merits

bsod nams mngon bsgrags

བད་ནམས་མན་བགས།
—

g.18 Anther-Possessing Jewel

rin chen ze ba ldan

ན་ན་་བ་ན།
—

g.19 application
sbyor ba

ར་བ།
—
g.20 apprehending
dmigs pa

དགས་པ།
—
Definition from the 84000 Glossary of Terms:
dmigs (pa) translates a number of Sanskrit terms, including ālambana,
upalabdhi, and ālambate. These terms commonly refer to the apprehending of a
subject, an object, and the relationships that exist between them. The term
may also be translated as “referentiality,” meaning a system based on the
existence of referent objects, referent subjects, and the referential
relationships that exist between them. As part of their doctrine of “threefold
nonapprehending/nonreferentiality” (’khor gsum mi dmigs pa), Mahāyāna
Buddhists famously assert that all three categories of apprehending lack
substantiality.

g.21 arhat
dgra bcom pa

ད་བམ་པ།
arhat
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 (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.

g.22 Arising Joy

dga’ ’byung

དགའ་འང་།
—

g.23 Array of Good Qualities

yon tan bkod pa

ན་ཏན་བད་པ།
—

g.24 ārya
’phags pa
 འཕགས་པ།
ārya
A term for realized beings in Buddhism. Also translated here as “noble one.”

g.25 aśmagarbha emerald

rdo’i snying po

་ང་།
aśmagarbha

g.26 aspect
rnam pa

མ་པ།
—

g.27 Assembly hall of Sudharmā

’dun sa chos bzang · chos bzang ’dun sa

འན་ས་ས་བཟང་། · ས་བཟང་འན་ས།
—
The dome-shaped assembly hall where Indra teaches the Dharma located on
the southwest side of Mount Meru.

g.28 associated with ordinary reality

’byung ba dang bcas pa

འང་བ་དང་བཅས་པ།
—

g.29 Avalokiteśvara
spyan ras gzigs dbang phyug

ན་རས་གཟིགས་དབང་ག
avalokiteśvara
Definition from the 84000 Glossary of Terms:
One of the “eight close sons of the Buddha,” he is also known as the
bodhisattva who embodies compassion. In certain tantras, he is also the lord
of the three families, where he embodies the compassion of the buddhas. In
Tibet, he attained great significance as a special protector of Tibet, and in
China, in female form, as Guanyin, the most important bodhisattva in all of
East Asia.
g.30 Avoiding Evil Destinies
ngan song spong

ངན་ང་ང་།
apāyajaha
Negi gives the Skt. apāyajaha for ngan song spong ’joms pa, where it refers to the
name of a bodhisattva.

g.31 awareness of temporality

dus shes pa

ས་ས་པ།
kālajña

g.32 basic principle

mtha’

མཐའ།
—

g.33 Bāśya
rlangs pa

ངས་པ།
bāśya

g.34 beginner
las dang po pa

ལས་དང་་པ།
—

g.35 Bhadrapāla
bzang skyong

བཟང་ང་།
bhadrapāla

g.36 Bhadraśrī
bzang po’i dpal · bzang po dpal

བཟང་ ་དཔལ། · བཟང་་དཔལ།

bhadraśrī

g.37 Bhaiṣajyarāja
 sman gyi rgyal po

ན་ི་ལ་།
bhaiṣajyarāja

g.38 blessed one

bcom ldan ’das

བམ་ན་འདས།
bhagavān
Definition from the 84000 Glossary of Terms:
In Buddhist literature, this is 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”).

g.39 bodhisattva who has generated the initial thought of awakening

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

མས་དང་་བད་པ་ང་བ་མས་དཔའ།
—

g.40 bodhisattvas who are still youths

gzhon nur gyur pa’i byang chub sems dpa’

གན་ར་ར་པ་ང་བ་མས་དཔའ།
—

g.41 born as exalted in sacred scripture

gsung rab ’phags par skyes pa

གང་རབ་འཕགས་པར་ས་པ།
—
Translation tentative.

g.42 boundless
 mtha’ ma med pa · mtha’ yas pa

མཐའ་མ་ད་པ། · མཐའ་ཡས་པ།
—

g.43 Brahmā
tshangs pa

ཚངས་པ།
brahmā
Definition from the 84000 Glossary of Terms:
A high-ranking deity presiding over a divine world; he is also considered to
be the lord of the Sahā world (our universe). Though not considered a creator
god in Buddhism, Brahmā occupies an important place as one of two gods
(the other being Indra/Śakra) said to have first exhorted the Buddha
Śākyamuni to teach the Dharma. The particular heavens found in the form
realm over which Brahmā rules are often some of the most sought-after
realms of higher rebirth in Buddhist literature. Since there are many
universes or world systems, there are also multiple Brahmās presiding over
them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati)
and Great Brahmā (mahābrahman).

g.44 brahmic stages

tshangs pa’i gnas

ཚངས་པ་གནས།
brahmāvihāra
Refers to the fourfold practice of love, compassion, joy, and impartiality.

g.45 buddha multitudes

sangs rgyas phal chen

སངས་ས་ཕལ་ན།
—

g.46 buddha of conditions

rkyen gyi sangs rgyas

ན་ི་སངས་ས།
—
Refers to a pratyekabuddha. See n.109.

g.47 Burning
 kun du ’bar ba

ན་་འབར་བ།
—

g.48 Candanaśrī
tsan dan dpal

ཙན་དན་དཔལ།
candanaśrī

g.49 caraka
spyod can

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

g.50 category of beginner bodhisattva

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

ལས་དང་་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.51 category of bodhisattvas who are still youths

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

གན་ར་ར་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.52 category of the bodhisattva who engages in yogic practice

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

ལ་འར་ད་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.53 category of the bodhisattva who has generated the initial

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

མས་དང་་བད་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—
g.54 category of the bodhisattva who has perfected application
sbyor ba phun sum tshogs pa’i byang chub sems dpa’ rnam par gzhag pa

ར་བ་ན་མ་གས་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.55 category of the bodhisattva who has perfected intention

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

བསམ་པ་ན་མ་གས་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.56 category of the bodhisattva who has received consecration

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

དབང་བར་བ་བ་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.57 category of the bodhisattva who has taken rebirth

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

་བར་ས་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.58 category of the bodhisattva who is a regent

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

ལ་ཚབ་་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.59 category of the bodhisattva who is irreversible

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

ར་་ག་པ་ང་བ་མས་དཔའ་མ་པར་གཞག་པ།
—

g.60 ceremony
cho ga

་ག
vidhi
Also translated here as “procedure.”

g.61 Certain Destruction

 nges ’joms

ས་འམས།
—

g.62 class of pure abodes

gnas gtsang ma’i ris

གནས་གཙང་མ་ས།
śuddhāvāsakāyika
The abodes inhabited by anāgāmins (“non-returners”) who are on the path to
arhathood.

g.63 cognitive faculties

skye mched

་མད།
āyatana
Definition from the 84000 Glossary of Terms:
These can be listed as twelve or as six sense sources (sometimes also called
sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and

the world in terms of twelve sense sources, which can be divided into inner
and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–
6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12)
mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense
sources are mentioned, and they are the inner sense sources (identical to the
six faculties) of eye, ear, nose, tongue, body, and mind.

g.64 conceptualizing
rnam par rtog pa

མ་པར་ག་པ།
—

g.65 connections of latent tendencies

bag chags kyi mtshams sbyor ba

བག་ཆགས་་མཚམས་ར་བ།
—

g.66 consecrated
 dbang bskur ba

དབང་བར་བ།
abhiṣeka

g.67 Cūḍāpanthaka
lam phran bstan

ལམ་ན་བན།
cūḍāpanthaka

g.68 Darkness
mun khung

ན་ང་།
—

g.69 decisively intent

bsam pa nges pa

བསམ་པ་ས་པ།
—

g.70 defining mark

mtshan nyid

མཚན་ད།
—

g.71 definitive expertise

tshang ’byin

ཚང་འན།
—

g.72 dependent origination

rten cing ’brel par ’byung ba

ན་ང་འལ་པར་འང་བ།
pratītyasamutpāda

g.73 designation
btags pa · gdags pa

བཏགས་པ། · གདགས་པ།
 —

g.74 Destruction
rab ’joms

རབ་འམས།
—

g.75 Dhanaśrī
nor dpal

ར་དཔལ།
dhanaśrī
A bodhisattva.

g.76 Dhāraṇīdhara
sa ’dzin

ས་འན།
dhāraṇīdhara

g.77 Dhāraṇīmati
gzungs kyi blo gros

གངས་་་ོས།
dhāraṇīmati
Lit. “Intelligence of Dhāraṇī.”

g.78 Dharma discourse

chos kyi rnam grangs

ས་་མ་ངས།
—

g.79 dharmadhātu
chos kyi dbyings

ས་་དངས།
dharmadhātu

g.80 Dharmamati
chos kyi blo gros

ས་་་ོས།
 dharmamati

g.81 Dharmamatibhadra
chos kyi blo gros bzang po

ས་་་ོས་བཟང་།
dharmamatibhadra

g.82 Dharmamegha
chos kyi sprin

ས་་ན།
dharmamegha
Lit. “Cloud of Dharma.”

g.83 Dharmaśrī
chos dpal

ས་དཔལ།
dharmaśrī

g.84 Difficult to Touch

reg dka’ ba

ག་དཀའ་བ།
—

g.85 direct insight

snang ba

ང་བ།
—

g.86 direct words

drang tshig

ང་ག
vyaktapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.87 dispute
phyogs mi ’jog

གས་་འག
 —

g.88 Dramiḍa
’gro lding ba

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

g.89 Dṛḍhamati
blo gros brtan pa

་ོས་བན་པ།
dṛḍhamati

g.90 dream-like
rmi lam lta bu nyid

་ལམ་་་ད།
—

g.91 Durabhisambhava
’byung dka’

འང་དཀའ།
durabhisambhava

g.92 effortless
rtsol ba med pa nyid

ལ་བ་ད་པ་ད།
—

g.93 elements of perception

khams

ཁམས།
dhātu
Definition from the 84000 Glossary of Terms:
 In the context of Buddhist philosophy, one way to describe experience in
terms of eighteen elements (eye, form, and eye consciousness; ear, sound,
and ear consciousness; nose, smell, and nose consciousness; tongue, taste,
and tongue consciousness; body, touch, and body consciousness; and mind,
mental phenomena, and mind consciousness).

This also refers to the elements of the world, which can be enumerated as
four, five, or six. The four elements are earth, water, fire, and air. A fifth,
space, is often added, and the sixth is consciousness.

g.94 elixir
bcud len

བད་ན།
rasāyana

g.95 emancipation
rnam par thar pa · rnam thar · thar pa

མ་པར་ཐར་པ། · མ་ཐར། · ཐར་པ།

vimokṣa
Definition from the 84000 Glossary of Terms:
In its most general sense, this term refers to the state of freedom from
suffering and cyclic existence, or saṃsāra, that is the goal of the Buddhist
path. More specifically, the term may refer to a category of advanced
meditative attainment such as those of the “eight liberations.”

g.96 emptiness
stong pa nyid

ང་པ་ད།
śūnyatā
Definition from the 84000 Glossary of Terms:
Emptiness denotes the ultimate nature of reality, the total absence of
inherent existence and self-identity with respect to all phenomena.
According to this view, all things and events are devoid of any independent,
intrinsic reality that constitutes their essence. Nothing can be said to exist
independent of the complex network of factors that gives rise to its
origination, nor are phenomena independent of the cognitive processes and
mental constructs that make up the conventional framework within which
their identity and existence are posited. When all levels of conceptualization
dissolve and when all forms of dichotomizing tendencies are quelled
 through deliberate meditative deconstruction of conceptual elaborations, the
ultimate nature of reality will finally become manifest. It is the first of the
three gateways to liberation.

g.97 emptiness as their sphere of experience

stong pa nyid spyod yul ba

ང་པ་ད་ད་ལ་བ།
—

g.98 engage with

kun tu sbyor ba

ན་་ར་བ།
—

g.99 engages in yogic practice

rnal ’byor spyod pa

ལ་འར་ད་པ།
—

g.100 epithet
tshig bla dwags · tshig bla dags

ག་་གས། · ག་་དགས།
—

g.101 equal to the unequaled

mi mnyam pa dang mnyam pa

་མཉམ་པ་དང་མཉམ་པ།
asamasama

g.102 Erāvaṇa
sa srung bu

ས་ང་།
erāvaṇa

g.103 essence
ngo bo nyid

་་ད།
—
 Definition from the 84000 Glossary of Terms:
This term denotes the ontological status of phenomena, according to which
they are said to possess existence in their own right—inherently, in and of
themselves, objectively, and independent of any other phenomena such as
our conception and labelling. The absence of such an ontological reality is
defined as the true nature of reality, emptiness.

g.104 essence of sandalwood

tsan dan snying po

ཙན་དན་ང་།
—

g.105 Essence of Sandalwood

tsan dan snying po

ཙན་དན་ང་།
—

g.106 Essence of Speed

mgyogs pa’i snying po

མགས་པ་ང་།
—

g.107 Essence of the Moon

zla ba’i snying po

་བ་ང་།
—

g.108 essenceless
ngo bo nyid med pa

་་ད་ད་པ།
—

g.109 excellent intention

lhag pa’i bsam pa

ག་པ་བསམ་པ།
—

g.110 excellent speech

brjod pa bzang po
 བད་པ་བཟང་།
—

g.111 experiences
nye bar spyad pa

་བར་ད་པ།
upabhoga
One of the ten factors to be understood in the context of the expertise of the
bodhisattva who is a regent.

g.112 Expert Eloquence

spobs pa mkhas

བས་པ་མཁས།
—

g.113 exquisite
mtshan rab

མཚན་རབ།
—

g.114 Extremely Thorough Destruction

shin tu gnod ’joms

ན་་གད་འམས།
—

g.115 Fierce
drag po

ག་།
—

g.116 fivefold austerity

dka’ thub lnga ldan

དཀའ་བ་་ན།
pañcatapas
The ascetic practice of sitting between “five fires,” i.e., a fire in each cardinal
direction with the sun overhead.

g.117 flickering
 lhab lhub

བ་བ།
—

g.118 fortunate beginner

dang po’i las can

དང་ ་ལས་ཅན།
—

g.119 foundationless
gnas pa med pa

གནས་པ་ད་པ།
—

g.120 Gayākāśyapa
ga yA ’od srung

ག་་ད་ང་།
gayākāśyapa

g.121 Glory of Thought

rtog dpal

ག་དཔལ།
—

g.122 gnosis
ye shes

་ས།
jñāna

g.123 greatly illuminate

shin tu dang byed

ན་་དང་ད།
prasādakarī

g.124 groundlessness
gzhi med pa

ག་ད་པ།
 —
Also translated here as “having no basis.”

g.125 has perfected application

sbyor ba phun sum tshogs pa

ར་བ་ན་མ་གས་པ།
—

g.126 having no basis

gzhi med pa

ག་ད་པ།
—
Also translated here as “groundlessness.”

g.127 Heap of Jewels

rin chen phung po

ན་ན་ང་།
—

g.128 heroic progress

dpa’ bar ’gro ba

དཔའ་བར་འོ་བ།
śūraṅgama

g.129 heron
bya gar

་གར།
baka

g.130 highly secret words

shin tu gsang ba’i gzhi

ན་་གསང་བ་ག།
suguptapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.131 How wonderful is the Dharma!

a la la chos
 ཨ་ལ་ལ་ས།
—

g.132 Hrādinī
sgra ldan

་ན།
hrādinī · rāvaṇī · rutavatī

g.133 hung
rab dpyangs

རབ་དངས།
—

g.134 imagining
yongs su rtog pa

ངས་་ག་པ།
—

g.135 immeasurable
gzhal du med pa

གཞལ་་ད་པ།
—
In the context of sentient beings being “immeasurable.” One of the ten
topics to be expounded to the bodhisattva who has perfected application.

g.136 immovable
g.yo ba med pa

ག་བ་ད་པ།
—
Also translated here as “motionless.”

g.137 in reverse
snrel zhi

ལ་།
vyatyasta

g.138 incense powder

phye ma
 ་མ།
—

g.139 incomparable
mtshungs med pa

མངས་ད་པ།
—

g.140 Indra
brgya byin

བ་ན།
indra
Definition from the 84000 Glossary of Terms:
The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one
of the eight guardians of the directions, Indra guards the eastern quarter. In
Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma
and its practitioners. He is often referred to by the epithets Śatakratu, Śakra,
and Kauśika.

g.141 inestimable
dpag tu med pa

དཔག་་ད་པ།
—

g.142 innumerable
grangs med pa

ངས་ད་པ།
—

g.143 Intelligence of Conduct

spyod pa’i blo gros

ད་པ་་ོས།
—

g.144 Intense Burning

rab tu ’bar ba

རབ་་འབར་བ།
—
g.145 Iron Hammer
lcags kyi thu lum

གས་་་མ།
—

g.146 Iron Stick

lcags kyi be con

གས་་་ན།
—

g.147 irreversible
phyir mi ldog pa · mi ldog pa

ར་་ག་པ། · ་ག་པ།
—

g.148 Jambu River

’dzam bu

འཛམ་།
jambu

g.149 Jambudvīpa
’dzam bu’i gling

འཛམ་་ང་།
jambudvīpa
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.

g.150 jewel torch

 dkon mchog ta la la

དན་མག་ཏ་ལ་ལ།
—

g.151 Kālasūtra
thig nag

ཐིག་ནག
kālasūtra
“Black Line.”

g.152 Kālī
dkrugs ma

དགས་མ།
kālī
Lit. “Black One.”

g.153 karañja
ku ran gtsang

་རན་གཙང་།
karañja
Indian beech tree (pongamia glabra); used medicinally.

g.154 karmic conditioning

mngon par ’du byed pa

མན་པར་འ་ད་པ།
—

g.155 Kātyāyana
kA tyA’i bu chen po

་་་ན་།
kātyāyana

g.156 King Elevated by All Dharmas

chos thams cad kyis mngon ’phags rgyal po

ས་ཐམས་ཅད་ས་མན་འཕགས་ལ་།
—
g.157 King Who Smashes the Peak of the Mountain
ri’i rtse mo rdob pa’i rgyal po

་་་བ་པ་ལ་།
—

g.158 knowledge words

shes pa’i tshig

ས་པ་ག
jñānapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.159 known with a single thought

sems gcig gis rnam par rig pa

མས་གག་ས་མ་པར་ག་པ།
—

g.160 Koṣṭhila
gsus po che

གས་་།
koṣṭhila

g.161 Layered Essence of Endless Gnosis

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

་ས་གས་པ་ད་པ་བགས་པ་ང་།
—

g.162 letter
yi ge

་
—

g.163 liberating words

thar pa’i tshig

ཐར་པ་ག
mokṣapada
 One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.164 Light of a Vajra

rdo rje’i ’od

་་ད།
—
Not in Negi. rdo rje ’od ma appears in Negi as Skt. Vajrābha.

g.165 Magadha
ma ga d+hA

མ་ག་།
magadha
Definition from the 84000 Glossary of Terms:
An ancient Indian kingdom that lay to the south of the Ganges River in what
today is the state of Bihar. Magadha was the largest of the sixteen “great
states” (mahājanapada) that flourished between the sixth and third centuries
ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled
by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was
initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra
(modern-day Patna). Over the centuries, with the expansion of the
Magadha’s might, it became the capital of the vast Mauryan empire and seat
of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including
Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhra-
kūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and
the Buddhist university of Nālandā that flourished between the fifth and
twelfth centuries ᴄᴇ, among many others.

g.166 magical vision

rdzu ’phrul rnam par lta ba

་འལ་མ་པར་་བ།
—

g.167 Mahākāśyapa
’od srung chen po

ད་ང་ན་།
mahākāśyapa
g.168 Mahāmati
blo gros chen po

་ོས་ན་།
mahāmati
Lit. “Great Intelligence.”

g.169 Mahāmaudgalyāyana
maud gal gyi bu chen po

ད་གལ་ི་་ན་།
mahāmaudgalyāyana
Definition from the 84000 Glossary of Terms:
One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra.
He was renowned for his miraculous powers. His family clan was
descended from Mudgala, hence his name Maudgalyāyana, “the son of
Mudgala’s descendants.” Respectfully referred to as Mahāmaudgalyāyana,
“Great Maudgalyāyana.”

g.170 Mahāmeru
lhun po chen po

ན་་ན་།
mahāmeru

g.171 Mahāsthāmaprāpta
mthu chen thob

མ་ན་བ།
mahāsthāmaprāpta
Lit. “Attained Great Magical Power.”

g.172 Maheśvara
dbang phyug chen po

དབང་ག་ན་།
maheśvara

g.173 Maitreya
byams pa

མས་པ།
maitreya
 Definition from the 84000 Glossary of Terms:
The bodhisattva Maitreya is an important figure in many Buddhist traditions,
where he is unanimously regarded as the buddha of the future era. He is
said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent,
where he awaits the proper time to take his final rebirth and become the fifth
buddha in the Fortunate Eon, reestablishing the Dharma in this world after
the teachings of the current buddha have disappeared. Within the Mahāyāna
sūtras, Maitreya is elevated to the same status as other central bodhisattvas
such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in
sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma.
Maitreya literally means “Loving One.” He is also known as Ajita, meaning
“Invincible.”

For more information on Maitreya, see, for example, the introduction to

Maitreya’s Setting Out (Toh 198).

g.174 mallikā flower

ma li

མ་།
mallikā · mālatī

g.175 Maṇicūḍa
gtsug na nor bu can

གག་ན་ར་་ཅན།
maṇicūḍa

g.176 Maṇiprabha
nor bu ’od

ར་་ད།
maṇiprabha

g.177 Mañjuśrī
’jam dpal

འཇམ་དཔལ།
mañjuśrī
Definition from the 84000 Glossary of Terms:
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva
who embodies wisdom. He is a major figure in the Mahāyāna sūtras,
appearing often as an interlocutor of the Buddha. In his most well-known
iconographic form, he is portrayed bearing the sword of wisdom in his right
 hand and a volume of the Prajñāpāramitāsūtra in his left. To his name,
Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet
Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa,
Mañjusvara, and Pañcaśikha.

In this text:
Also rendered here as “Mañjuśrī Kumārabhūta.”

g.178 Mañjuśrī Kumārabhūta

’jam dpal gzhon nur gyur pa

འཇམ་དཔལ་གན་ར་ར་པ།
mañjuśrī kumārabhūta
Also rendered here as “Mañjuśrī.”

g.179 mantra words

sngags kyi gzhi

གས་་ག།
mantraapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.180 minute atom

phra rab rdul

་རབ་ལ།
—

g.181 modes of conduct

kun tu spyad pa

ན་་ད་པ།
samudācarita

g.182 Monkey Face

spri’u gdong · spre’u gdong

་གང་། · ་གང་།
—

g.183 motionless
g.yo ba med pa

ག་བ་ད་པ།
 —
Also translated here as “immovable.”

g.184 myriad arrays

sna tshogs bkod pa

་གས་བད་པ།
vicitravyūha

g.185 mysterious words

gsang tshig

གསང་ག
rahasyapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.186 Nadīkāśyapa
chu klung ’od srung

་ང་ད་ང་།
nadīkāśyapa

g.187 natural result

rgyu mthun pa

་མན་པ།
—

g.188 nature
rang bzhin

རང་བན།
—

g.189 Nirmāṇarati
’phrul dga’

འལ་དགའ།
nirmāṇarati
The second highest of the six heavens of the desire realm.

g.190 Nityodyukta
rtag tu brtson
 ག་་བན།
nityodyukta
Lit. “Always Energetic.”

g.191 Nityotkṣiptahasta
rtag tu lag brkyang

ག་་ལག་བང་།
nityotkṣiptahasta

g.192 noble one

’phags pa

འཕགས་པ།
ārya
A term for realized beings in Buddhism. Also translated here as “ārya.”

g.193 non-trainee
mi slob · mi slob pa

་བ། · ་བ་པ།
aśaikṣa

g.194 nonexistent
med pa nyid

ད་པ་ད།
—

g.195 nonexistent nature

med pa’i rang bzhin

ད་པ་རང་བན།
—

g.196 not apprehended

dmigs pa med pa

དགས་པ་ད་པ།
—

g.197 not produced

mngon par ’du byed pa med pa · mngon par ’du byed med
 མན་པར་འ་ད་པ་ད་པ། · མན་པར་འ་ད་ད།
—

g.198 Not Seen when Viewed

bltar mi mthong

བར་་མང་།
—

g.199 Not Taking or Rejecting

mi len mi ’dor ba

་ན་་འར་བ།
—

g.200 Observing
rnam par lta

མ་པར་།
—

g.201 One for whom there is no surpassing

bla na med

་ན་ད།
anuttarika
See n.112.

g.202 One for whom there is surpassing

bla na yod

་ན་ད།
uttarika
See n.112.

g.203 orders
bka’ lung

བཀའ་ང་།
ājñā

g.204 Ornamented by Good Qualities

yon tan gyis brgyan pa
 ན་ཏན་ིས་བན་པ།
—

g.205 Ornamented by Marks

mtshan gyis brgyan

མཚན་ིས་བན།
—

g.206 Ornamented with Merit

bsod nams kyis brgyan

བད་ནམས་ས་བན།
—

g.207 Overcoming All Sorrow and Darkness

mya ngan dang mun pa thams cad ’joms pa

་ངན་དང་ན་པ་ཐམས་ཅད་འམས་པ།
—

g.208 Paranirmitavaśavartin
gzhan ’phrul dbang byed

གཞན་འལ་དབང་ད།
—
The sixth and highest of the six heavens of the desire realm.

g.209 passing beyond

’da’ bar byed pa

འདའ་བར་ད་པ།
—

g.210 path of all the best tastes

ro mchog gi lam

་མག་་ལམ།
—

g.211 path of form

gzugs kyi lam

གགས་་ལམ།
 —

g.212 path of mind

sems kyi lam

མས་་ལམ།
—

g.213 path of smells

dri yi lam

་་ལམ།
—

g.214 path of sound

sgra kyi lam

་་ལམ།
—

g.215 path of speech

tshig lam

ག་ལམ།
vākyapatha

g.216 path of the body

lus kyi lam

ས་་ལམ།
—

g.217 path of the ears

rna ba’i lam

་བ་ལམ།
—

g.218 path of the eyes

mig gi lam

ག་་ལམ།
—

g.219 path of the nose

 sna yi lam

་་ལམ།
—

g.220 path of the tongue

lce yi lam

ེ་་ལམ།
—

g.221 path of touch

reg pa’i lam

ག་པ་ལམ།
—

g.222 perfected intention

bsam pa phun sum tshogs pa

བསམ་པ་ན་མ་གས་པ།
—

g.223 phenomenal mark

mtshan ma

མཚན་མ།
—

g.224 pleasant sound

sgra snyan

་ན།
sughoṣa · sughoṣaka

g.225 pleasure of happiness

dga’ ba’i bde ba · dga’ bde

དགའ་བ་བ་བ། · དགའ་བ།
prītisukha · surata

g.226 possible and impossible

gnas dang mi gnas

གནས་དང་་གནས།
 sthānāsthāna

g.227 powers of reasoning

rigs stobs

གས་བས།
—

g.228 Pratāpana
rab tu tsha ba

རབ་་ཚ་བ།
pratāpana
Lit. “Very Hot.”

g.229 Pratibhākūṭa
spobs pa brtsegs pa

བས་པ་བགས་པ།
pratibhākūṭa
Lit. “Heap of Eloquence.”

g.230 pratyekabuddha
rang sangs rgyas

རང་སངས་ས།
pratyekabuddha
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
regarded as 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.

g.231 Pressing the Lips

mchu rnon
 མ་ན།
—

g.232 procedure
cho ga

་ག
vidhi
Also translated here as “ceremony.”

g.233 Puṇyaketu
bsod nams dpal

བད་ནམས་དཔལ།
puṇyaketu

g.234 pure access to the Dharma

rnam par dag pa’i sgo

མ་པར་དག་པ་།
—

g.235 Pūrṇamaitrāyaṇīputra
byams ma’i bu gang po

མས་མ་་གང་།
pūrṇamaitrāyaṇīputra

g.236 Quick Eloquence

spobs pa myur

བས་པ་ར།
—

g.237 Rāhu
sgra gcan

་གཅན།
rāhu

g.238 Rāhula
sgra gcan zin

་གཅན་ཟིན།
 rāhula

g.239 Rājagṛha
rgyal po’i khab

ལ་ ་ཁབ།
rājagṛha
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.

g.240 Ratnākara
dkon mchog ’byung gnas

དན་མག་འང་གནས།
ratnākara

g.241 Ratnamudrāhasta
lag na phyag rgya rin po che

ལག་ན་ག་་ན་་།
ratnamudrāhasta
Lit. “Jewel Mudrā in Hand.”

g.242 realm of asuras

lha min gnas

་ན་གནས།
—

g.243 realm of kinnaras

mi ci gnas

་་གནས།
 —

g.244 realm of nāgas

klu yi gnas

་་གནས།
—

g.245 realm of the gods of the protector class

skyong ba’i gnas

ང་བ་གནས།
—

g.246 realm of the gods of the Yāma class

’thab bral gnas

འཐབ་ལ་གནས།
—

g.247 realm of the Nirmāṇarati gods

’phrul dga’ gnas

འལ་དགའ་གནས།
—

g.248 realm of the Tuṣita gods

dga’ ldan gnas

དགའ་ན་གནས།
—
Definition from the 84000 Glossary of Terms:
Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of
the six heavens of the desire realm (kāmadhātu). In standard classifications,
such as the one in the Abhidharmakośa, it is ranked as the fourth of the six
counting from below. This god realm is where all future buddhas are said to
dwell before taking on their final rebirth prior to awakening. There, the
Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu.
When departing to take birth in this world, he appointed the bodhisattva
Maitreya, who will be the next buddha of this eon, as his Dharma regent in
Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in
Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a
description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy,
(Toh 199).
g.249 realm of the Vaśavartin gods
dbang sgyur gnas

དབང་ར་གནས།
—

g.250 received consecration

dbang bskur ba thob pa

དབང་བར་བ་བ་པ།
—

g.251 regent
rgyal tshab

ལ་ཚབ།
—

g.252 remain established

’chags pa

འཆགས་པ།
—

g.253 Revata
nam gru

ནམ་།
revata

g.254 rises
ldang ba

ང་བ།
—

g.255 Rotten
rul pa

ལ་པ།
—

g.256 royal palace

rgyal po’i pho brang ’khor
 ལ་ ་་ང་འར།
—

g.257 Sāgaramati
blo gros rgya mtsho

་ོས་་མ།
sāgaramati

g.258 Samantabhadra
kun tu bzang po

ན་་བཟང་།
samantabhadra

g.259 same
gcig pa nyid

གག་པ་ད།
—
Also translated here as “single” in the context of the ten continuities of
Dharma.

g.260 Śāradvatīputra
sha ra dwa ti’i bu

ཤ་ར་་་།
śāradvatīputra
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.”

g.261 Sarasvatī
dbyangs can ma · dbyangs ldan ma

དངས་ཅན་མ། · དངས་ན་མ།
sarasvatī

g.262 Sarvadharmeśvara
 chos thams cad kyi dbang phyug

ས་ཐམས་ཅད་་དབང་ག
sarvadharmeśvara

g.263 Śaśivimalagarbha
zla ba dri ma med pa’i snying po

་བ་་མ་ད་པ་ང་།
śaśivimalagarbha

g.264 secret eulogies

gsang bstod sgra

གསང་བད་།
uccasvara

g.265 secret victor

rgyal gsang

ལ་གསང་།
—

g.266 Seeing All Purposes

don kun mthong

ན་ན་མང་།
—

g.267 seer
drang srong

ང་ང་།
ṛṣi
Definition from the 84000 Glossary of Terms:
An ancient Indian spiritual title, often translated as “sage” or “seer.” The
title is particularly used for divinely inspired individuals credited with
creating the foundations of Indian culture. The term is also applied to
Śākyamuni and other realized Buddhist figures.

g.268 sign
rtags

གས།
 —

g.269 single
gcig pa nyid

གག་པ་ད།
—
Also translated here as “same” in the context of the ten continuities of
Dharma.

g.270 snow cow

kha ba ba mo

ཁ་བ་བ་།
—

g.271 someone who adheres to a heretical view

dmigs pa can

དགས་པ་ཅན།
aupalambhika

g.272 sound stream

sgra rgyud

་ད།
—

g.273 sphere of experience

spyod yul

ད་ལ།
gocara

g.274 śrāvaka
nyan thos

ཉན་ས།
śrāvaka
Definition from the 84000 Glossary of Terms:
The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the
verb “to hear,” are usually defined as “those who hear the teaching from the
Buddha and make it heard to others.” Primarily this refers to those disciples of
the Buddha who aspire to attain the state of an arhat seeking their own
 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 afflicted mental states (kleśa), 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.”

g.275 śrīgarbha jewel

dpal gyi snying po

དཔལ་ི་ང་།
śrīgarbha

g.276 Subhūti
rab ’byor

རབ་འར།
subhūti

g.277 subtle words

phra ba’i gzhi

་བ་ག།
sūkṣmapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.278 sucandra
zla ba bzang po · zla bzangs

་བ་བཟང་། · ་བཟངས།
sucandra
A jewel.

g.279 Sumeru
ri rab

་རབ།
sumeru
Definition from the 84000 Glossary of Terms:
 According to ancient Buddhist cosmology, this is the great mountain
forming the axis of the universe. At its summit is Sudarśana, home of Śakra
and his thirty-two gods, and on its flanks live the asuras. The mount has four
sides facing the cardinal directions, each of which is made of a different
precious stone. Surrounding it are several mountain ranges and the great
ocean where the four principal island continents lie: in the south,
Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and
in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It
is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

g.280 Superior King

mngon ’phags rgyal po

མན་འཕགས་ལ་།
—

g.281 Surendrabodhi
su ren+d+ra bo d+hi

་་་།
surendrabodhi
Definition from the 84000 Glossary of Terms:
An Indian paṇḍiṭa resident in Tibet during the late eighth and early ninth
centuries.

g.282 Sūryagarbha
nyi ma’i snying po

་མ་ང་།
sūryagarbha

g.283 Suvikrāntavikrāmin
rab kyi rtsal gyis rnam par gnon pa

རབ་་ལ་ིས་མ་པར་གན་པ།
suvikrāntavikrāmin
Lit. “Pressing with Utmost Skill.”

g.284 taken rebirth

skye bar bskyed pa

་བར་བད་པ།
—
g.285 Tapana
tsha ba

ཚ་བ།
tapana
Lit. “Hot.”

g.286 ten categories of the bodhisattva

byang chub sems dpa’ rnam par gzhag pa bcu

ང་བ་མས་དཔའ་མ་པར་གཞག་པ་བ།
—
In the Tibetan translation of the Avataṃsaka, this same term is rendered byang
chub sems dpa’ rnam par dgod pa bcu.

g.287 ten continuities of Dharma

chos kyi rgyun bcu

ས་་ན་བ།
—

g.288 ten factors

chos bcu

ས་བ།
—

g.289 ten objectives

dmigs pa bcu

དགས་པ་བ།
—

g.290 ten realizations of knowledge

shes pa mngon par sgrub pa bcu

ས་པ་མན་པར་བ་པ་བ།
—

g.291 ten things that conform with phenomena

chos kyi rjes su ’jug pa bcu

ས་་ས་་འག་པ་བ།
—
g.292 those who are still youths
gzhon nur gyur pa

གན་ར་ར་པ།
kumārabhūta

g.293 those with long matted hair

ral pa ring

རལ་པ་ང་།
dīrghajaṭa

g.294 times of exhaustion

zad pa’i dus

ཟད་པ་ས།
—

g.295 tīrtha
mu stegs

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

g.296 tīrthika
mu stegs can

་གས་ཅན།
tīrthika
Definition from the 84000 Glossary of Terms:
Those of other religious or philosophical orders, contemporary with the early
Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika
(“forder”) literally translates as “one belonging to or associated with
(possessive suffix –ika) stairs for landing or for descent into a river,” or “a
bathing place,” or “a place of pilgrimage on the banks of sacred streams”
(Monier-Williams). The term may have originally referred to temple priests at
river crossings or fords where travelers propitiated a deity before crossing.
The Sanskrit term seems to have undergone metonymic transfer in referring
to those able to ford the turbulent river of saṃsāra (as in the Jain
 tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to
refer to teachers of rival religious traditions. The Sanskrit term is closely
rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge
(mu).”

g.297 tolerate
bzod pa

བད་པ།
—
Definition from the 84000 Glossary of Terms:
A term meaning acceptance, forbearance, or patience. As the third of the six
perfections, patience is classified into three kinds: the capacity to tolerate
abuse from sentient beings, to tolerate the hardships of the path to
buddhahood, and to tolerate the profound nature of reality. As a term
referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer
to the ways one becomes “receptive” to the nature of Dharma, and it can be
an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn
nature, or nonproduction, of dharmas.”

g.298 touched
nyug pa

ག་པ།
—

g.299 trainee
slob pa

བ་པ།
śaikṣa

g.300 Trāyastriṃśa
sum bcu rtsa gsum

མ་བ་་གམ།
trāyastriṃśa
An important heaven in Hindu and Buddhist cosmologies; it is the second
heaven in the realm of forms in Buddhist cosmology presided over by Śakra;
also refers to the gods who dwell there.

g.301 treasure deposits

gter gzhi
 གར་ག།
—

g.302 Tumburu
tum bu ru

མ་་།
tumburu

g.303 Tuṣita
dga’ ldan

དགའ་ན།
tuṣita
Definition from the 84000 Glossary of Terms:
Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of
the six heavens of the desire realm (kāmadhātu). In standard classifications,
such as the one in the Abhidharmakośa, it is ranked as the fourth of the six
counting from below. This god realm is where all future buddhas are said to
dwell before taking on their final rebirth prior to awakening. There, the
Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu.
When departing to take birth in this world, he appointed the bodhisattva
Maitreya, who will be the next buddha of this eon, as his Dharma regent in
Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in
Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a
description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy,
(Toh 199).

g.304 ultimate reality

chos nyid

ས་ད།
dharmatā
Definition from the 84000 Glossary of Terms:
The real nature, true quality, or condition of things. Throughout Buddhist
discourse this term is used in two distinct ways. In one, it designates the
relative nature that is either the essential characteristic of a specific
phenomenon, such as the heat of fire and the moisture of water, or the
defining feature of a specific term or category. The other very important and
widespread way it is used is to designate the ultimate nature of all
phenomena, which cannot be conveyed in conceptual, dualistic terms and is
often synonymous with emptiness or the absence of intrinsic existence.
g.305 ultimate rewards
legs skyes mthar thug

གས་ས་མཐར་ག
—

g.306 unelaborated
ma spros pa

མ་ས་པ།
—

g.307 Unimaginable Intelligence

bsam yas blo gros

བསམ་ཡས་་ོས།
—

g.308 Upper Head

mgo stod

མ་ད།
—

g.309 Ūrdhvapāda
spyi’u tshugs

་གས།
ūrdhvapāda

g.310 Urubilvākāśyapa
lteng rgyas ’od srung

ང་ས་ད་ང་།
urubilvākāśyapa

g.311 Vairocana
rnam par snang mdzad

མ་པར་ང་མཛད།
vairocana

g.312 Vajra Intelligence

rdo rje’i blo gros
 ་་་ོས།
vajramati

g.313 Vajra Quintessence

rdo rje’i snying po

་་ང་།
vajragarbha

g.314 vajra words

rdo rje’i tshig

་་ག
vajrapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.315 Vajragarbha
rdo rje’i snying po

་་ང་།
vajragarbha

g.316 Vajrapāṇi
lag na rdo rje

ལག་ན་་།
vajrapāṇi
Definition from the 84000 Glossary of Terms:
Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a
yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he
is a bodhisattva and one of the “eight close sons of the Buddha.” In the
tantras, he is also regarded as an important Buddhist deity and instrumental
in the transmission of tantric scriptures.

g.317 Valiant Eloquence

spobs pa dpa’ ba

བས་པ་དཔའ་བ།
—

g.318 vārṣikī
bar sha · bar shi ka
 བར་ཤ། · བར་་ཀ
vārṣikī

g.319 vehicle of conditions

rkyen gyi theg pa

ན་ི་ག་པ།
pratyayayāna
I.e., the pratyeka tradition.

g.320 very fine quality cotton cloth

bcos bu’i ras

བས་་རས།
dūṣya

g.321 viewing
rnam par lta ba

མ་པར་་བ།
—

g.322 Vowed to ascetic discipline from youth

gzhon nu’i brtul zhugs

གན་་བལ་གས།
kumāravrata
May also refer to practitioners who deliberately act like children; see n.113.

g.323 Vulture Peak

bya rgod kyi phung po’i ri

་ད་་ང་ ་།
gṛdhrakūṭaparvata
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.

g.324 Weapon of a Vajra

rdo rje’i mtshon cha
 ་་མན་ཆ།
—

g.325 without conceptual elaborations

spros med

ས་ད།
—
Also translated here as “absence of conceptual elaborations.”

g.326 without conceptual thought

rnam par rtog pa med pa nyid

མ་པར་ག་པ་ད་པ་ད།
—

g.327 without defining marks

mtshan nyid med pa

མཚན་ད་ད་པ།
—

g.328 without increase

dbugs ’byin pa med pa

དགས་འན་པ་ད་པ།
—

g.329 without limitation

gtan pa med pa

གཏན་པ་ད་པ།
nirargala

g.330 without nature

rang bzhin med pa nyid · rang bzhin med pa

རང་བན་ད་པ་ད། · རང་བན་ད་པ།
—

g.331 words for interpreting

nges tshig

ས་ག
 niruktipada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.332 words for interpreting the language of gods

lha tshig nges tshig

་ག་ས་ག
devaniruktipada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.333 words for interpreting universally understood language

kun la ’jug pa’i tshig nges tshig

ན་ལ་འག་པ་ག་ས་ག
sarvapraveśaniruktipada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.334 words with distinct syllables

yi ge dbye tshig

་་ད་ག
akṣarabhedapada
One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned
in this text.

g.335 workings
kun du zhugs pa

ན་་གས་པ།
samāruḍa · saṃpratisthata

g.336 Yāma
’thab bral

འཐབ་ལ།
yāma
The third lowest of the six heavens of the desire realm.

g.337 Yama
’chi bdag
 འ་བདག
yama

g.338 Yaśodharā
grags ’dzin · grags ’dzin ma

གས་འན། · གས་འན་མ།
yaśodharā
Definition from the 84000 Glossary of Terms:
Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of
Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother
of his only child, Rāhula. After Prince Siddhārtha left his kingdom and
attained awakening as the Buddha, she became his disciple and one of the
first women to be ordained as a bhikṣunī. She attained the level of an arhat, a
worthy one, endowed with the six superknowledges.

g.339 Yeshé Dé
ye shes sde

་ས་།
—
Definition from the 84000 Glossary of Terms:
Yeshé Dé (late eighth to early ninth century) was the most prolific translator
of sūtras into Tibetan. Altogether he is credited with the translation of more
than one hundred sixty sūtra translations and more than one hundred
additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great
importance for the propagation of Buddhism in Tibet during the imperial era,
only a few biographical details about this figure are known. Later sources
describe him as a student of the Indian teacher Padmasambhava, and he is
also credited with teaching both sūtra and tantra widely to students of his
own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam)
clan.