under the patronage and supervision - of 84000: Translating the Words of the Buddha
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for - commercial advantage or personal compensation. For full details, see the Creative Commons license.
-In this lengthy final chapter of the
Translated by Peter Alan Roberts and edited by Emily Bower, who was also the project manager. Ling Lung Chen was consultant - for the Chinese, and Tracy Davis copyedited the final draft. The translator would like to thank Patrick Carré and Douglas Osto, - who have both spent decades studying and translating this sūtra, for their advice and help.
-The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
--
The generous sponsorship of Richard and Carol Weingarten; of Jamyang Sun, Manju Chandra Sun and Siqi Sun; and of an - anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.
--
The
In the
The previous forty-four chapters of the
The
The sūtra primarily describes (in successive long compounds in Sanskrit) both the inner qualities and the external - displays of miraculous powers that have been attained by the various kalyāṇamitras whom Sudhana meets. It concludes with the - bodhisattva Samantabhadra composing the
Mahāyāna sūtras first appeared through the medium of revelations after the tradition of written sūtras had developed.
- These sūtras appeared in various Buddhist traditions and in various locations.
In terms of its language, the Sanskrit of the
Concerning the relative chronology of the
The depiction of the bodhisattva Avalokiteśvara in the
The
There was an Indian version longer than the one that was translated into Tibetan, though no Sanskrit manuscript of
- this version has survived. It is known only from the version sent to China by the king of Orissa, who gave a copy to the
- Chinese emperor in 795.
Earlier versions concluded with the Maitreya chapter. The Mañjuśrī and Samantabhadra chapters were added - subsequently, and finally the sixty-two-verse “Prayer for Completely Good Conduct,” which has continued to exist as an - independent text, was added as the sūtra’s conclusion. This prayer was translated into Chinese in a forty-four-verse version - by Buddhabhadra in the early fifth century. Amoghavajra’s (705–74) eighth-century Chinese translation of the prayer has - sixty-two verses because of the addition of fifteen verses on Amitābha. This longer version appeared as the conclusion of the -
There are no surviving Sanskrit manuscripts of the
ce, three hundred years later - than the Tibetan translation. It consists of 289 palm-leaf pages and was sent from Nepal to the Royal Asiatic Society in - London by Brian Houghton Hodgson (1800–1894) in the early nineteenth century. Cataloged as Hodgson 2 (A), this is the earliest - extant Sanskrit manuscript of the
The
ce.
Not long afterward, in 420, Buddhabhadra (359–429 ce), an Indian monk who had migrated to
- China, translated with his team the entire
Interestingly, the Indian monk Paramārtha (499–569 ce), who flourished not long after
- Buddhabhadra’s time, refers to the
The
ce). This was made between 695 and 699
ce-
Śikṣānanda’s version of the
There is a longer version of the
As mentioned, the
ce) was particularly influential in the spread of this - tradition, and he wrote a commentary (
The
Although the number of accounts of Sudhana meeting kalyāṇamitras grew in succeeding recensions, they did not reach the - number given in the sūtra itself in chapter 54, where Maitreya states that Sudhana, following his initial meeting with - Mañjuśrī, has visited 110 kalyāṇamitras. Borobudur, possibly to accord with that statement, does have that number of panels - dedicated to the illustration of that part of the
The
By the time of the sūtra’s translation into Tibetan at the beginning of the ninth century, the number of chapters in - the
According to Tashi Wangchuk, who wrote the colophon to the eighteenth-century Degé edition, and also according to the - historian Ngorchen Könchok Lhundrup (1497–1557), the
Whereas the Chinese version of the
The
The quality of the Tibetan translation differs from the rest of the
It also exhibits a certain idiosyncrasy of translation, in that the terms may not match what was established in the -
According to that colophon, this edition of the
The colophons of the Narthang, Lhasa, and Stok Palace Kangyurs ascribe the translation of the
In the editor’s colophon in the Degé it states, “It is taught that Surendrabodhi and Vairocanarakṣita became
- principal editors for a Chinese translation.” As the Indian master Surendrabodhi came to Tibet during the reign of King
- Senalek (ca. 800/804–15), the identity of this Vairocanarakṣita is a mystery, as he could not be the eleventh-century
- translator Vairocanarakṣita, nor could he be the eighth-century
The
The entire
The Śikṣānanda version has been translated from the Chinese into French by Patrick Carré. There is as yet no - translation of the longest Chinese version, which was translated by the Kashmiri Prajñā in 798.
-There have been partial unpublished translations from the Sanskrit by Mark Allen Ehman in 1977 and Yuko Ijiri in - 2005.
-Douglas Osto has translated the first part of chapter 1 and chapters 3, 54, and 55 from the Sanskrit of the
As mentioned above, the sūtra’s title in Chinese translations differs from that in Tibetan, and it was evidently known - by other names in earlier centuries. By the ninth century, however, it was known by this obscure title
There are two versions of the Tibetan title. In the Kangyur, the title is only mentioned in the colophon, where it is - given as
-
Douglas Osto also points out that
However, the English translation of the title here, “Stem Array,” follows the better-known version of the Tibetan - title, preserving its peculiar ambiguity, while the less familiar title as given in the colophon could have been translated as - “An Adornment by Stems.”
-The title of the sūtra in which the
Whatever the intended meaning of the title, the
During the course of the
This depiction of Śākyamuni as a Vairocana emanation has its precedent in a sūtra that was never translated into - Tibetan, the
The Buddha Vairocana is therefore portrayed in the
The Borobudur panels portray Sudhana as a prince-like young man with a retinue, whereas there are Chinese and Japanese
- depictions of him as a chubby child. Many years pass in the course of his wanderings. In chapter 8 it is stated that he spent
- twelve years searching for the head merchant Muktaka, so even if he were a child at the beginning, he would be an adult by the
- end. However, the conventional passage of time is not a feature of this sūtra. Sudhana is introduced as being part of one of
- four groups that come to see Mañjuśrī when he goes to South India. There are laypeople—the male
Throughout the sūtra he is referred to as a
In chapter 8, Muktaka is simply called a
In chapter 18, Ratnacūḍa is said to be a
In chapter 19, Samantanetra is said to be a
In chapter 24, Utpalabhūti is also called a
In chapter 26, Jayottama is simply called a
Chapters 10 and 15 of the
The system of enumeration reaches numbers of such enormous value that they exceed even the extensive system of names
- for large numbers that have been developed in English in modern times, the highest being the googolplex (a 1 followed by a
- hundred zeros, and the source for the name and verb
Although the translation is based on the Degé edition, and the numbers of the xylograph Degé folios are included
- within the translation, it is the Comparative Edition of the Degé that has proved invaluable, as it contains detailed
- annotations of the discrepancies with other editions of the Kangyur, often revealing errors in the Degé. Some of these errors
- are evidently the result of the copyist mishearing a word being dictated by a reader. The sūtra existed only in handwritten
- copies for five centuries before the first woodblock printing (the Yongle edition made in China) in 1410. Not included in the
- Comparative Edition but consulted for this translation is the Stok Palace Kangyur, which belongs to another group of Kangyurs
- and has occasionally been alone in preserving the correct spelling, for example,
The Sanskrit often provides a witness as to which Kangyur has the correct spelling. Sanskrit manuscripts are
- themselves just as subject to corruption, and surviving Sanskrit manuscripts date to a later period than the Tibetan
- translation. At times the Tibetan is evidently translating from a word similar to that in the presently available Sanskrit,
- and therefore it may have been translated from a manuscript in which particular words were not yet corrupted, or it could be
- translating from a manuscript that contained an error. The Chinese translations are the earliest witness to the condition of
- the sūtra in Sanskrit; at times the Chinese agrees with the Tibetan and at times with the available Sanskrit. The work of our
- Chinese consultant, Ling Lung Chen, has been illuminating in this respect. An example of where the Tibetan and the Chinese are
- correct and the present Sanskrit is not is where
The Sanskrit has also been helpful when the meaning in Tibetan translation is vague and open to interpretation or
- seems dubious in its accuracy. Another challenge particular to this sūtra is the repetition of long descriptive compounds that
- are not stock phrases and are meant to be overwhelming, describing qualities beyond the grasp of the ordinary mind. The
- meaning of words in this context and their interrelationship is open to a wider interpretation than usual; for example, if
-
Tibetan does not have the precise cases that Sanskrit has; therefore, the Sanskrit has been invaluable in indicating - singular or plural as well as where in long passages the compounds change case, such as from nominative to instrumental in the - long passage describing Sudhana at the beginning of chapter 56.
-Also, when Sanskrit compounds are translated into Tibetan, it is not always clear where one compound ends and the
- other begins. This is sometimes indicated by the
The word
The ambiguity of
Neither the Tibetan nor the Chinese—nor therefore the Sanskrit from which they were translated—had a division of the -
The Buddha Śākyamuni is in Jetavana in Śrāvastī with five thousand bodhisattvas and five hundred śrāvakas. In - their minds they wish for a teaching, and therefore the Buddha enters samādhi, and countless buddha realms appear there - within a vast kūṭāgāra. Bodhisattvas also come from other realms to Śrāvastī. The śrāvakas, lacking in the necessary - merit, are unable to see this miraculous display. Then ten bodhisattvas who have come from the ten - directions—Vairocanapraṇidhānanābhiraśmiprabha, Duryodhanavīryavegarāja, Samantaśrīsamudgatatejorāja, - Asaṅgaśrīgarbharāja, Dharmadhātupraṇidhisunirmitacandrarāja, Dharmārciṣmattejorāja, - Sarvamāramaṇḍalavikiraṇajñānadhvajarāja, Vairocanapraṇidhānaketudhvaja, Sarvāvaraṇavikiraṇajñānavikrāntarāja, - and Dharmadhātupraṇidhitalanirbheda—recite verses describing what has occurred.
-The bodhisattva Samantabhadra recites verses to the bodhisattvas describing the inconceivable pervasion of - phenomena by the buddhas. In addition, the Buddha, still in samādhi, emanates a ray of light from between his eyebrows so - that the bodhisattvas can see these countless buddha realms, and in a state of great joy the bodhisattvas emanate - countless manifestations. On seeing this, Mañjuśrī recites verses describing this event.
-Through the Buddha’s blessing, Śāriputra is enabled to see Mañjuśrī, who is departing for South India. Accompanied - by his sixty pupils, he follows Mañjuśrī. He praises Mañjuśrī to his pupil Sāgarabuddhi. They all go to Mañjuśrī and pay - homage to him, and Mañjuśrī teaches them ten motivations. Then Mañjuśrī goes to Vicitrasāladhvajavyūha Forest near the - city of Dhanyākara. The laypeople of the city, hearing that Mañjuśrī is in the forest, go to see him. Among them is - Sudhana, the son of a prominent upāsaka. Mañjuśrī describes the miracles that occurred at Sudhana’s birth, praises - Sudhana, and teaches him and the others about the nature of buddhas. Mañjuśrī departs; Sudhana follows him and in verse - praises him and requests teaching. Mañjuśrī instructs him to develop bodhisattva conduct by relying on kalyāṇamitras. He - tells him to go to the bhikṣu Meghaśrī, who is on Sugrīva Mountain in the southern land of Rāmāvarānta.
-Sudhana arrives in Rāmāvarānta and finds the bhikṣu Meghaśrī walking on a plateau on the summit of a mountain. - Meghaśrī describes how he can see all tathāgatas in every direction. However, he states that his knowledge is limited, and - he cannot describe the various accomplishments that enable other bodhisattvas to see all the tathāgatas, and he instructs - Sudhana to go to the bhikṣu Sāgaramegha in Sāgaramukha so as to receive instruction on the way of the bodhisattva.
-Sudhana meets Sāgaramegha, who describes how by focusing on the ocean and its qualities over twelve years he saw - a buddha seated on a giant precious lotus arise from the ocean, with countless deities of various kinds paying homage to - that buddha, who gave him a teaching called
Sudhana searches for Supratiṣṭhita and eventually sees him walking in the sky accompanied by a vast gathering of
- various kinds of deities, who pay homage to him. Supratiṣṭhita states that he has attained a wisdom called
Sudhana finds
After twelve years Sudhana reaches Vanavāsī and finds Muktaka. Muktaka enters a state of meditation through the
- power of retention called
Sudhana arrives at Milaspharaṇa and finds the bhikṣu Sāgaradhvaja sitting in meditation at the end of a - meditation walkway. He is emanating various kinds of beings, bodhisattvas, and buddhas from different parts of his body, - and these emanations are spreading throughout all the buddha realms, accomplishing various kinds of activities. Sudhana - sits before him for six months and six days, until Sāgaradhvaja rises from his samādhi. He describes to Sudhana the - nature of the samādhi he has attained, but he states that his knowledge is limited to that and instructs him to go to - request teaching from the upāsikā Āśā in a park outside the town of Mahāprabhasa.
-Sudhana arrives at Samantavyūha Park, which is miraculously beautiful and made of precious substances. The
- upāsikā Āśā is seated on a throne inside a magnificent palace, with vast numbers of beings of various kinds paying homage
- to her. She tells Sudhana she has attained the bodhisattva liberation called
Sudhana arrives in Nālayu and finds the ṛṣi Bhīṣmottaranirghoṣa, along with ten thousand young brahmin pupils,
- in an ashram in a miraculously beautiful forest. Bhīṣmottaranirghoṣa tells his pupils of Sudhana’s greatness, and they
- make offerings to him. Bhīṣmottaranirghoṣa tells Sudhana that he has attained the bodhisattva liberation called
-
Sudhana finds the brahmin Jayoṣmāyatana undertaking the ascetic practice of sitting beneath a cliff surrounded by
- four fires and under the noonday sun. He tells Sudhana that if he climbs to the top of the precipice above him and jumps
- into a fire, he will have pure conduct. On hearing this, Sudhana has doubts about Jayoṣmāyatana, but deities appear in the
- sky describing how Jayoṣmāyatana’s asceticism has benefited them on the path to buddhahood. Sudhana then obeys the
- brahmin’s instructions, and leaping into the fire, he is unharmed and attains samādhi. Jayoṣmāyatana then tells Sudhana
- that his own knowledge is limited to this bodhisattva liberation called
Sudhana finds Princess Maitrayaṇī with an entourage of five hundred maidens in a miraculous palace. She instructs
- Sudhana to look around the palace, and he sees innumerable buddhas in every object. She tells Sudhana that she has
- attained the gateway to the perfection of wisdom called
After a long search, Sudhana finds the bhikṣu Sudarśana attended by devas while practicing walking meditation in
- a forest. He tells Sudhana that within his lifetime, he has been the pupil of innumerable buddhas for vast lengths of time
- and perceives countless buddhas as he practices his walking meditation. However, his knowledge is limited to this
- bodhisattva liberation called
Sudhana finds Indriyeśvara playing in the sand with ten thousand other children. Indriyeśvara tells Sudhana that
- he has been the pupil of Mañjuśrī and has mastered all kinds of branches of knowledge. In particular he relates at length
- the system of enumeration that bodhisattvas use. However, his knowledge is limited to this gateway called
Sudhana finds the young girl Prabhūtā in a marvelous house, wearing a simple white robe and no jewelry, with just
- a small pot before her and no other provisions in her house. Ten thousand beautiful maidens are present as her attendants.
- She tells Sudhana that she has attained the bodhisattva liberation called
Sudhana finds Vidvān upon a throne on a platform at the crossroads in the center of the town. Vidvān tells
- Sudhana that he has attained the bodhisattva liberation called
Sudhana finds Ratnacūḍa in the town’s market. Ratnacūḍa takes him to his ten-story home made of gold. On the
- first four floors he witnesses bodhisattva activity of generosity, and on the fifth floor and upward he sees bodhisattvas
- discussing the Dharma. On the tenth floor all the bodhisattvas are in their last life. Ratnacūḍa tells Sudhana how in the
- past he made an offering of incense to a buddha and the aroma covered the entire world for a week. This resulted in his
- attaining the bodhisattva liberation called
Sudhana finds Samantanetra in a perfume shop in the middle of the town. Samantanetra describes how he can cure
- all illnesses, heal beings, and set them on the path to enlightenment. He is also able to make an offering of perfume to
- all buddha realms. However, his knowledge is limited to this gateway called
Sudhana finds King Anala sitting on the throne in judgment on hundreds of thousands of criminals as a horde of
- terrifying executioners punish them in various ways, creating a lake of blood and a mountain of body parts. Sudhana has
- doubts as to whether King Anala is a bodhisattva, but deities appear in the sky and tell him not to doubt. King Anala
- takes Sudhana into his palace and explains that what he has seen is an illusion the king creates to inspire beings to
- avoid bad actions. He states that his knowledge is limited to this bodhisattva liberation called
After a long search, Sudhana finds the city of
Sudhana reaches the city of Sthirā and finds the upāsikā Acalā at home with her parents in a house shining with a
- golden light that causes Sudhana to enter states of samādhi. She is extremely beautiful, shining with light, and has an
- exceptional aroma. Acalā describes her past life as a princess during the time of the Buddha Pralambabāhu. One night she
- saw him shining in the sky, and since that time she has followed his instructions for many kalpas. She demonstrates her
- miraculous power of revealing to him a vision of countless buddha realms made of beryl. She states that her attainment is
- limited to a certain conduct, samādhi, and the liberation called
After a long journey, Sudhana reaches the town of Tosala in the land called Amitatosala. Having searched through
- the town, he goes to a shining hill called Sulabha to the north of the town. At its summit he finds Sarvagamin being
- honored by ten thousand brahmins. Sarvagamin describes how through the samādhi called
Sudhana arrives in the land called Pṛthurāṣṭra and finds the perfume merchant Utpalabhūti, who tells Sudhana of - his mastery of perfumes that have magical and spiritual effects. He tells Sudhana to go to a mariner by the name of - Vaira.
-Sudhana goes to the city of
Sudhana reaches the town called Nandihāra and finds Jayottama in a forest on the eastern side of the town, - speaking about civic duties to many thousands of householders. He tells Sudhana how in many worlds he teaches the Dharma, - pacifies disputes and wars, guides people away from bad behavior, and sets them on the path to enlightenment. He tells - Sudhana to go see a bhikṣuṇī by the name of Siṃhavijṛmbhitā.
-Sudhana arrives in the town of Kaliṅgavana in the land of Śroṇāparānta and finds Siṃhavijṛmbhitā in a park named
-
Sudhana arrives in the city of Ratnavyūha in the land of Durga and searches for the courtesan Vasumitrā. The
- people who do not know her qualities wonder why a practitioner like Sudhana would want to see her. Those who do know her
- qualities tell him where her home is. It is vast, comprising many buildings made of precious materials and divine in
- appearance. She is beautiful and skilled in languages and all arts and treatises. Her body illuminates her residence. She
- tells Sudhana that she takes on a beautiful form among various kinds of beings who are under the power of desire and
- teaches them the Dharma to free them from desire, and that they also become free from desire on seeing her, touching her,
- kissing her, and so on. She describes that in a past life she was a head merchant’s wife who offered a bell to the Buddha
- Atyuccagāmin, who had entered their city accompanied by miraculous events. Mañjuśrī was an attendant of that buddha and
- set her on the path to enlightenment. She states that her attainment is limited to the bodhisattva liberation called
-
Sudhana goes to the town of Śubhapāraṃgama, where he meets the householder Veṣṭhila, who attained the samādhi
- called
Sudhana goes to the Potalaka Mountain and on its western side finds Avalokiteśvara teaching within a forest
- grove. Avalokiteśvara places his radiant hand on Sudhana’s head and tells him that he has the bodhisattva activity called
-
Sudhana goes to see the bodhisattva Ananyagāmin, who says that in the eastern realm of Śrīgarbhavatī he has
- attained the bodhisattva liberation called
Sudhana reaches the city named Dvāravatī and finds the deity Mahādeva in a temple in the center of the city. When
- Sudhana asks him for instruction, he extends his four arms to the four great oceans and brings back water to rinse out his
- mouth. He praises bodhisattvas, who are so difficult to meet, and states that he has attained the bodhisattva liberation
- called
Sudhana leaves South India and reaches the bodhimaṇḍa in Magadha. As he approaches the earth goddess Sthāvarā,
- another million earth goddesses declare that a great realized being is approaching. They manifest an array of miraculous
- appearances. Sthāvarā states that Sudhana has accumulated merit in this place in past lives and demonstrates its result by
- stamping on the ground so that there appear millions of treasures that Sudhana will always be able to use. She states that
- she has attained the bodhisattva liberation called
Sudhana reaches Kapilavastu, and after sunset he sees the night goddess Vāsantī in the sky above the town. She
- has a golden body, and he sees in her pores the realms of beings she has liberated and her various emanations, and he also
- hears from her pores the Dharma teachings she has given. She tells Sudhana that she has attained the bodhisattva
- liberation called
Sudhana returns to the bodhimaṇḍa and sees the night goddess Samantagambhīraśrīvimalaprabhā. She instructs
- him in ten qualities that bodhisattvas need to attain. She states that she has attained the bodhisattva liberation called
-
Sudhana goes to the southern side of the bodhimaṇḍa, where he sees the night goddess
- Pramuditanayanajagadvirocanā. Sudhana sees emanated bodies, as numerous as all beings, coming from all her pores,
- teaching the path of the bodhisattva to beings in different languages and forms. Sudhana praises her in verse and then
- asks her when she attained her bodhisattva liberation called
As Sudhana walks the short distance to see the night goddess Samantasattvatrāṇojaḥśrī, she radiates onto him a
- light ray that causes him to enter a samādhi and see worlds in the atoms of the ground, and to see her appearing in them
- all to guide and help beings through the power of her bodhisattva liberation called
Sudhana goes directly to the night goddess Praśantarutasāgaravatī, who tells him she has attained the
- bodhisattva liberation called
Sudhana sees the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī seated on a lotus throne and having a body
- that can appear to and communicate with all beings. She tells him she has attained a bodhisattva liberation called
-
The night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā is seated in a kūṭāgāra, on a throne made of precious
- branches. She tells Sudhana how night makes beings wish to return to their homes and how she leads beings to good conduct
- and liberation. She states she has attained the bodhisattva liberation called
Sudhana sees Sarvajagadrakṣāpraṇidhānavīryaprabhā with the images of all the stars and so on in her body.
- She manifests bodies in various forms to beings throughout the realm of phenomena. Gazing upon her, Sudhana attains ten
- pure perceptions and numerous “commonalities” with the bodhisattvas. Sudhana addresses her in verse, and she tells him
- that she has attained the bodhisattva liberation called
Sudhana goes to the Lumbinī Forest and sees Sutejomaṇḍalaratiśrī inside a kūṭāgāra made of precious tree
- branches, teaching a sūtra to millions of forest goddesses. She teaches Sudhana in prose and again in verse the ten kinds
- of birth through which a bodhisattva enters the family of the tathāgatas. She states that she has attained the bodhisattva
- liberation called
Sudhana arrives in Kapilavastu and is greeted and praised by Aśokaśrī, the goddess of the Kapilavastu assembly
- hall. Sudhana describes his bodhisattva path to her. She and other goddesses make offerings to him and praise him in
- verse. Sudhana enters the assembly hall and sees Gopā and her entourage of royal women, all of whom practice the
- bodhisattva path. In prose and then in verse, Gopā teaches Sudhana the ten qualities of bodhisattva conduct and the ten
- ways to please kalyāṇamitras. She states that she has attained the bodhisattva liberation called
Ratnanetrā, the goddess of the city, appears in the sky to Sudhana and instructs him on how to care for the city
- of his mind. Then two body goddesses, Dharmapadmaśrīkuśalā and Hrīśrīmañjariprabhāvā, appear to him, praising
- Māyādevī and shining on Sudhana light that brings him realizations. He then meets a rākṣasa guardian of the meeting hall
- of bodhisattvas, who teaches him two sets of ten qualities related to kalyāṇamitras. Sudhana sees before him a gigantic
- lotus, in the center of which is a kūṭāgāra, within which is Māyādevī, who can appear anywhere to any being in various
- forms. He bows down with multiple bodies to her multiple forms and enters samādhi. Then he asks her for instruction. She
- describes the miraculous coming of the Buddha to her womb, and how bodhisattvas and deities also entered it to make
- offerings to the Buddha. Māyādevī explains that she has attained the liberation called
In this short chapter, Sudhana comes to the Trāyastriṃśa paradise, and Surendrābhā tells him she has attained the
- bodhisattva liberation called
In the sūtra’s shortest chapter, Sudhana descends from the Trāyastriṃśa paradise to Kapilavastu, where - Viśvāmitra, a teacher of children, simply instructs him to go to see Śilpābhijña in the same town.
-Śilpābhijña tells Sudhana that he has attained the bodhisattva liberation called
Sudhana meets Bhadrottamā, described simply as a kalyāṇamitra. She states that she has attained the samādhi
- called
In this brief chapter, Sudhana meets the goldsmith Muktāsāra in the southern town of Bharukaccha. Muktāsāra says
- he has attained the bodhisattva liberation called the
In this brief chapter, Sudhana meets
In this brief chapter, Sudhana meets Ajitasena, who has attained a bodhisattva liberation called
-
In this brief chapter, Sudhana meets the brahmin Śivarāgra, who has attained the power of the speech of truth - that fulfills wishes. Stating that he is limited to this attainment, he tells Sudhana to go to the boy and girl - Śrīsaṃbhava and Śrīmati.
-Sudhana meets the boy and girl Śrīsaṃbhava and Śrīmati. Together, in one voice, they say they have attained the
- bodhisattva liberation called
Sudhana, in a state of great spiritual attainment, prostrates at the door of the kūṭāgāra called
- Vairocanavyūhālaṃkāragarbha and then circumambulates it many hundreds of thousands of times. He lists first in prose and
- then in verse the many inconceivable qualities of the bodhisattvas who have this kūṭāgāra as their residence. Then he sees
- Maitreya arriving with a vast retinue. Maitreya welcomes him in verse, praising him, describing his motivation for coming
- there, and giving him instruction. In response to Sudhana’s request and praise, he teaches him at length in prose,
- describing and praising the aspiration to enlightenment using a series of analogies. He then instructs Sudhana to enter
- the kūṭāgāra and miraculously opens the door by snapping his fingers. There follows a detailed description of the
- inconceivable, vast sights that Sudhana sees within a state of samādhi, including other kūṭāgāras, billions of worlds, and
- bodhisattvas. Then Maitreya enters and states that this was a bodhisattva liberation called
Sudhana passes through a hundred and ten towns until he reaches a district called Sumanāmukha. Mañjuśrī is far - away—a hundred and ten yojanas—but reaches out his hand and places it on Sudhana’s head and praises him, teaches him, and - blesses him, so that Sudhana gains many attainments.
-Sudhana has great realization and roots of merit, and therefore ten events and ten lights that are omens of the - appearance of Samantabhadra occur. Sudhana sees Samantabhadra seated before the Buddha, and he sees a variety of - miraculous events manifesting from Samantabhadra’s pores and Samantabhadra’s activities in countless realms and - throughout time. As a result, he attains ten practices of the perfection of knowledge. Then Samantabhadra and all those - Samantabhadras before every buddha place their hands on Sudhana’s head, and he gains great attainments. Samantabhadra - describes his own past practices, such as generosity. He instructs Sudhana to look at his body, and Sudhana sees vast - visions within each of Samantabhadra’s pores. Then Samantabhadra recites “The Prayer for Completely Good Conduct,” and - the sūtra ends.
-
-
-
-
There were five hundred śrāvakas endowed with miraculous powers, all of whom had realized the nature of the way of
- the truths; directly perceived the true finality; comprehended the nature of phenomena; transcended the ocean of existence;
- had the range of activity of the tathāgatas that is as extensive as space;
Then those bodhisattvas and their followers, and the śrāvakas who had miraculous powers and the lords of the world and their followers thought, “Without the
- Tathāgata’s blessing, without the Tathāgata’s manifestations, without the Tathāgata’s power, without the Tathāgata’s past
- prayers, without a past excellent practice of the roots of merit, without the guidance of a kalyāṇamitra, without the pure
- eyes of faith, without the attainment of the radiance of a vast aspiration, without the pure superior motivation of a
- bodhisattva, and without the determined aspiration for omniscience, it is not possible for worldly beings and devas to
- comprehend, or understand, or believe in, or know, or conceive of, or grasp, or analyze, or meditate on, or classify, or
- reveal, or describe, or establish within other beings the Tathāgata’s domain, the scope of the Tathāgata’s wisdom, the
- Tathāgata’s blessing, the Tathāgata’s strengths, the Tathāgata’s fearlessness, the Tathāgata’s samādhi, the Tathāgata’s
- conduct, the Tathāgata’s state,
“May the Bhagavat
“May he teach us how in the past he set out to attain omniscience. May he teach us how in the past he accomplished
- the aspiration of a bodhisattva. May he teach us how in the past he had a pure field of the perfections of a bodhisattva. May
- he teach us how in the past he had the miraculous manifestations of having reached the level of a bodhisattva. May he teach us
- how in the past he had completely accomplished the field of conduct of a bodhisattva. May he teach us how in the past he had
- displayed accomplishing the way of a bodhisattva. May he teach us how in the past he had a pure display
Then the Bhagavat, knowing the thoughts in the minds of those bodhisattvas, rested in the samādhi called
-
As soon as the Bhagavat rested in that meditation, there appeared a kūṭāgāra that was greatly adorned and so vast
- that it had no end or center, with invincible vajra banners arranged on the ground, arrayed in networks of all kings of
- precious jewels, filled with petals of flowers made of many jewels, beautified by pillars of beryl, with kings of jewels as an arranged display of ornaments
- that illuminated the world, having a multitude of excellent jewels,
Through the power of the Buddha, there were present buddha realms, to the number of the atoms in countless buddha - realms, that were immense and vast in length and breadth, possessed various adornments made of all jewels, had grounds made of - an indescribable variety of precious jewels, were encircled by walls of countless precious jewels, and were adorned by lines - of palm trees made of various jewels.
-Those buddha realms were adorned by immeasurable rivers of scented water that were filled with an unceasing volume of - scented water that was mixed with many flowers made of a variety of jewels, flowing and turning to the right, and resounding - with descriptions of all the qualities of buddhahood. -
-There were rows of precious white lotus flowers, precious trees beautifully adorned by the blossoms of superior
- lotuses made from all jewels, rows of countless kūṭāgāras made of various jewels covered in shining networks of every kind of
- precious jewel, countless aerial palaces made of precious jewels adorned with all precious jewels, the aroma of countless
- incenses spread everywhere, and the adornment of clouds of incense, countless banners of jewels, banners of cloth, banners
- that were flags, banners with streamers of jewels, banners with flowers, banners with adornments, banners with garlands,
- banners with bells of various jewels, banners that were parasols of kings
Clouds of countless aerial palaces of devas adorned the entire expanse of the sky above Jetavana. Jetavana was
- adorned and covered by a cloud of countless trees of various kinds of incense. It was adorned and encircled by
Why was this? It was because of the inconceivable roots of merit of a tathāgata. It was because of the inconceivable - good qualities of a tathāgata. It was because of the inconceivable sovereign power and blessing of a tathāgata. It was because - of a tathāgata’s inconceivable miraculous manifestations whereby his one body could pervade all world realms. It was because - of the inconceivable display of the spiritual power through which all the tathāgatas could enter one body that appears - throughout the entire array of buddha realms. It was because of the inconceivable manifestations of the tathāgatas through - which they can show the perceivable image of the entire realm of phenomena within a single atom. It was because of the inconceivable manifestations of the tathāgatas through - which they can show the entire succession of tathāgatas of the past within a single pore. It was because of the tathāgatas’ - inconceivable ability to illuminate infinite world realms with a single ray of light. It was because of the tathāgatas’ - inconceivable ability to pervade all buddha realms, which are as numerous as the atoms that comprise all world realms, with a - cloud of emanations from a single body hair. It was because of the tathāgatas’ inconceivable ability to reveal the kalpas of - the creation and destruction of world realms from a single body hair.
-Just as Jetavana was in this way a buddha realm and was completely purified by being a pure realm, in that same way
- the world realms in the ten directions to the limits of the realm of phenomena, to the limits of space, were also completely
- purified, adorned, beautified, and with emanated bodies of tathāgatas, and had become similar to Jetavana. They were filled
- with bodhisattvas; had ocean-like assemblies of followers of tathāgatas; had rainfalls from clouds made of every kind of
- adornment; were completely illuminated by the lights of all jewels; were adorned by rainfall from clouds made of the entire
- variety of jewels; were adorned by a covering of clouds made of the adorning
In that way, as soon as the Bhagavat rested in the samādhi called
In the southern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there
- was the world realm Vajrasāgaragarbhā, the Tathāgata Samantāvabhāsaśrīgarbharāja’s buddha realm, where the bodhisattva
- Duryodhanavīryavegarāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission
- of the Bhagavat, rose up from that ocean of the assembly of followers and came to the Sahā world realm. They manifested a network of tassels of every perfume
- that covered all the oceans of world realms. They manifested a network of tassels of strings of every kind of jewel extending
- throughout all infinite buddha realms. They manifested a network of tassels and garlands made of every kind of flower that
- existed throughout all successive buddha realms. They manifested a network of garlands, tassels, and strings of beads that
- connected all buddha realms.
Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southern direction - emanated kūṭāgāras made of precious jewels that illuminated the world, each containing a lion throne and a lotus made of - precious jewels, which shined light into all directions, and - he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of - flowers made from every kind of jewel.
-In the western direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there
- was the world realm Maṇisumerūvirocanadhvajapradīpā, the Tathāgata Dharmadhātujñānapradīpa’s buddha realm, where the
- bodhisattva Samantaśrīsamudgatatejorāja,
Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the western direction emanated - kūṭāgāras covered by the kings of perfumes and by networks of strings of pearls, each having in its center a lotus made of - precious jewels like the banner of Devendra upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a - precious network of gold and a crown of kings of wish-fulfilling jewels bound onto their heads.
-In the northern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there
- was the world realm Ratnavastrāvabhāsadhvajā,
Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northern direction - emanated kūṭāgāras of precious jewels that had emerged from oceans, each having in its center a lotus made of precious jewels - like the banner of Devendra upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with - their bodhisattva bodies adorned with a network of beautiful lion images made of the kings of precious jewels and with - precious star banners above their heads.
-In the northeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms,
- there was the world realm Sarvamahāpṛthivīrājamaṇiraśmijālapramuktā, the Tathāgata Anilambhacakṣuṣa’s
Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northeastern direction
- emanated kūṭāgāras of precious jewels
In the southeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, - there was the world realm Gandhameghavyūhadhvajā, the Tathāgata Nāgeśvararāja’s buddha realm, where the bodhisattva - Dharmārciṣmattejorāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of - the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and covered the entire sky - with clouds of disks of light the color of gold, covered the entire sky with clouds of disks of light the infinite colors of - jewels, covered the entire sky with clouds of disks of light the color of the ūrṇā hair of the tathāgatas, covered the entire - sky with clouds of disks of light the color of various jewels, covered the entire sky with clouds of disks of light the color - of the center of lotuses, covered the entire sky with clouds of disks of light the color of disks made of the branches of - trees made of the precious kings of jewels, covered the entire sky with clouds of disks of light the color of the uṣṇīṣas of - the tathāgatas, covered the entire sky with clouds of disks of light the color of Jambu River gold, covered the entire sky - with clouds of disks of light the color of the sun, and covered the entire sky with clouds of disks of light the color of the - moon and the stars. -
-Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southeastern direction - emanated kūṭāgāras of perfect shining flowers of pristine jewels, each having in its center a lotus of lion-vajra jewels upon - a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with - a network of precious kings of brightly shining jewels.
-In the southwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms,
- there was the world realm Maṇisūryapratibhāsagarbhā, the Tathāgata Dharmacandrasamantajñānāvabhāsarāja’s buddha realm,
- where the bodhisattva Sarvamāramaṇḍalavikiraṇajñānadhvaja, together with bodhisattvas to the number of atoms in countless
- buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā
- world realm, and emanated from all his pores clouds of light rays from flowers, which were as vast as the element of space;
- emanated from all his pores clouds of light rays from musical instruments, which were as vast as the element of space;
- emanated from all his pores clouds of light rays from precious jewels, which were as vast as the element of space; emanated
- from all his pores clouds of light rays from precious clothing perfumed by incenses and perfumes of all kinds,
Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southwestern direction
- emanated kūṭāgāras with networks of great precious jewels that illuminated the entire realm of phenomena, each having in its
- center a lotus that radiated light rays of perfumed lamps upon a lion throne, and he and his entourage seated themselves
- cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the stainless essences of kings of
- jewels and with turbans of kings of jewels that emitted words that guided all beings
In the northwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms,
- there was the world realm Vairocanaśrīpraṇidhigarbhā,
Instantly these filled the entire element of space, and together with his entourage, he approached the Bhagavat, - bowed to the Bhagavat, and in the northwestern direction emanated kūṭāgāras with the essence of the kings of jewels that - illuminated every direction, each having in its center, upon a lion throne, a precious lotus that illuminated the directions, - and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks - of the invincible light of pearls and with turbans that had the illuminating light of all jewels bound upon their heads.
-In the downward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there
- was the world realm Sarvatathāgataprabhāmaṇḍalavairocanā, the Tathāgata Asaṅgajñānaketudhvajarāja’s buddha realm,
- where the bodhisattva Sarvāvaraṇavikiraṇajñānavikrāmin,
- together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up
- from that ocean of the assembly of followers, came to the Sahā world realm, and there resounded,
He approached the Bhagavat, bowed to the Bhagavat, and in the downward direction emanated kūṭāgāras that were treasures of all the various kinds of shining jewels in the
- image of the aerial palaces of all the tathāgatas, each having in its center a lotus of every kind of jewel upon a lion
- throne. He and his entourage seated themselves cross-legged upon the lotuses, with turbans that were banners shining with the
- images of all precious bodhimaṇḍas bound upon their heads.
In the upward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there
- was the world realm Akṣayabuddhavaṃśanirdeśā, the Tathāgata Samantajñānamaṇḍalapratibhāsanirghoṣa’s buddha realm, where
- the bodhisattva Dharmadhātupraṇidhitalanirbheda, together with bodhisattvas to the number of atoms in countless buddha
- realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world
- realm, and from all his signs and features of a great being, all his pores, his entire body, all his limbs, his fingers and
- toes, the words he spoke, and his robe and his skirt he revealed, within all his signs and features of a great being, all his pores, his entire body, all his limbs, his fingers and
- toes, the words he spoke, and his robe and his skirt, the images of an ocean of the past practice of engaging in the
- perfection of generosity, and all the recipients and the gifts
He approached the Bhagavat, bowed to the Bhagavat, and in the upward direction emanated kūṭāgāras that were adorned - by all kinds of lords of vajras, each having in its center a lotus of sapphires upon a lion throne. He and his entourage, - their blessed bodies adorned by a network of all shining precious kings of jewels and hung with necklaces of the kings of - jewels from which sounded the names of the tathāgatas of the three times, and their heads bound by precious turbans, seated - themselves cross-legged upon the lotuses. -
-All those bodhisattvas and their entourages had become so through the completely good conduct and prayer of
- bodhisattvas. They had been at the feet of all tathāgatas and gazed upon their faces. They possessed the completely pure eyes
- of wisdom. The ocean of the teaching of the way of the sūtras and the wheel of the Dharma of all the tathāgatas had entered
- their ears. They had perfectly perfected the perfections that bring the attainment of the power of all bodhisattvas. In each
- instant they manifested the miracle of going into the presence of all tathāgatas. They had the range of pervading all worlds
- with a single body. They manifested the appearance of their bodies being present in the assemblies of the pupils of all
- tathāgatas. They had the range of activity of manifesting all
- worlds being included within one world that is within a single atom. They ripened all beings, being present at the exact time
- for guiding them. They had the range of activity of emitting from all their pores the thunder of the clouds of the Dharma
- wheel of all the tathāgatas. They had attained the knowledge that all the realms of beings were like magical tricks. They had
- realized that all the tathāgatas are like illusions. They were purified by the knowledge that all rebirths within the
- continuation of existence were like dreams. They knew that all accomplishments of wisdom are like mirages. They had realized
- that all infinite worlds are like illusory manifestations. They had attained the ten strengths of the tathāgatas and the light
- of wisdom. They were supreme beings of fearlessness and had the forcefulness of the lion’s roar. They had entered the
- inexhaustible ocean of unique knowledge. They had obtained the ocean of the languages of beings and the wisdom of the meaning
- of the words of the Dharma. They possessed an unimpeded scope of wisdom that was as vast as the realm of phenomena and space.
- They possessed the pure domain of the wisdom of the clairvoyances of all bodhisattvas. They possessed the diligence that
- disrupts the domain of all the māras. They were established in the power of knowing the three times. They had attained the
- unobscured wisdom of all phenomena. They had the field of activity of space without any base. They had everlasting
These bodhisattvas who all had such limitless qualities through the blessings of the tathāgatas filled the entirety - of Jetavana.
-The great śrāvakas, such as Śāriputra, Maudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nandika,
- Kapphiṇa,
Nor did they see the inconceivable range of activity of the bodhisattvas, the coming of the bodhisattvas, the arrival of the bodhisattvas, the gathering of the
- bodhisattvas, the approach of the displays of paranormal powers of the bodhisattvas, the circle of the assembly of
- bodhisattvas, the bodhisattvas arranging themselves in the directions, the display of the lion thrones of the bodhisattvas,
- the dwellings of the bodhisattvas, the activities of the bodhisattvas, the display of the power of the samādhis of the
- bodhisattvas, the gaze of the bodhisattvas, the awesomeness of the bodhisattvas, the forcefulness of the bodhisattvas, the
- offerings made to the Tathāgata by the bodhisattvas, the prophecies given to the bodhisattvas, the ripening of the
- bodhisattvas, the renunciation
Why was that? Because they did not have the same roots of merit. They had not accumulated in the past the roots of - merit that are the cause for seeing the miracles of a buddha; - they had not in the past taught the qualities and pure display of the buddha realms included within the world realms in the - ten directions; they had not described the buddha miracles of the buddha bhagavats; and they had not in the past encouraged - beings continuing in saṃsāra to attain the highest, complete enlightenment. They had not established in the minds of others - the aspiration to enlightenment; they had not engaged in preventing the discontinuation of the family lineage of the - tathāgatas; they did not have the diligence to gather all beings as pupils; they did not encourage bodhisattvas to practice - the perfections; and when they were continuing in saṃsāra, they did not have as their goal the level of wisdom that transcends - that of all beings.
-They had not accumulated the roots of merit to become omniscient. They had not accomplished the roots of merit of a - tathāgata who transcends the world. They had not realized the clairvoyance that perceives the miracles in all the pure realms - of the buddhas. They did not know the roots of merit from focusing upon the exceptional enlightenment that transcends the - world, which is perceived by the vision of the bodhisattvas and originates from the great aspirations of the bodhisattvas.
-Nor did all the śrāvakas and pratyekabuddhas know the exceptional perception of the vision of the wisdom eyes of the
- completely good bodhisattvas. Nor did they know the attainments
Therefore, the great śrāvakas, such as the supreme pair, the excellent pair,
Why was that? Because the scope of a buddha’s wisdom
Why was that? Because they had become what they were through the Śrāvakayāna, had accomplished the path of the - śrāvakas, had fulfilled the range of the conduct of the śrāvakas, had gained the result of the śrāvakas, had gained the - knowledge of the illumination of the truths, were established in the summit of existence, had attained absolute peace, had - minds that were devoid of great compassion, had no regard for all the world realms, and had accomplished their own benefit.
-They had gathered and were present in Jetavana before, to the left, to the right, and to the rear of the Bhagavat, - but they did not see those miracles of the Buddha.
-Why was that? They had not attained omniscient wisdom; they had not accomplished omniscient wisdom; they were not - established in omniscient wisdom; they had not prayed for omniscient wisdom; they had not realized omniscient wisdom; they had - not become imbued with omniscient wisdom; and they had not become purified in omniscient wisdom and therefore were not able to - observe, to know, to see, or to realize the miracles from the Buddha’s samādhi.
-Why was that? Because they could be seen through the vision of those who were in the family of bodhisattvas and not - through the vision of śrāvakas. Therefore, those great śrāvakas were present in Jetavana but did not see the Tathāgata’s - miracles, the Tathāgata’s power, the Tathāgata’s pure realm, or the gathering of the bodhisattvas. -
-By analogy, many hundreds of thousands of pretas, suffering from thirst and hunger, naked, without clothing, their
- skin the color of being burned, shriveled by the wind and sun, attacked by flocks of crows, and terrified by wolves and
- jackals,
By analogy, a man who is in the middle of a great gathering of many people becomes drowsy. He falls asleep, and in a
- dream he sees in that place the divine city that is Śakra’s beautiful residence, which is upon the summit of
-
In the same way, those bodhisattvas, those lords of the world who aspire to enlightenment, who had received the vast
- blessing of the Buddha, who had obtained the unmistaken power of their roots of merit, who had made prayers of aspiration for
- omniscience, who understood well all the qualities of the tathāgatas, who were well established in the vast array of the
- bodhisattva path, and who were highly accomplished in the Dharma of the aspects of omniscient wisdom
By analogy, the Himalaya, the king of mountains, is
- filled with places that are the sources of herbs. Those individuals who have acquired the knowledge of mantras, medicine, and
- herbs and are accomplished in that science,
For example, this great earth is the perfect source of all jewels. It is filled with many hundreds of thousands of
- treasures. It is completely filled with different kinds of various jewels. A man who is skilled in the knowledge of the
- sources
In the same way, the bodhisattvas had the pure vision of wisdom concerning the inconceivable range of the Tathāgata, - and they perceived the inconceivable range of the wisdom of the Tathāgata. They were present in Jetavana and saw the miracles - of the Buddha, perceived an ocean of the ways of the Dharma, had applied the seal of samādhi, were engaged in making offerings - to the Tathāgata, were dedicated to possessing the Dharma, and gathered beings through the four methods of gathering pupils. - The great śrāvakas did not see those miracles of the Tathāgata or that gathering of the great assembly of bodhisattvas.
-By analogy, a man who is blindfolded arrives at an island of jewels. He walks around that island of jewels, stands on - it, sits on it, and lies down on it, but he does not see that source of jewels. He does not see the trees of jewels, the - clothing of jewels, the incense of jewels, or all the jewels. He does not know the scope, the value, or the use of those - jewels. He does not acquire the jewels. He does not understand what could be done with the jewels. Those who are not - blindfolded see and know all those jewels. -
-In the same way, the bodhisattvas had reached the island of the jewels of the Dharma and saw before them the supreme
- jewel of the Tathāgata, the adornment of the entire world, present in Jetavana and demonstrating the inconceivable miracles of
- a buddha. The great śrāvakas were present, staying at the feet of the Tathāgata, but did not see manifested miracles from the
- range of the Tathāgata’s samādhi. They did not see the great assembly of the bodhisattvas who were like a source of jewels.
- Why was that? Because their eyes of wisdom were blindfolded by the ignorance that is contrary to omniscience. They did not
- have the purified eyes of wisdom of the bodhisattvas, and they had not realized the comprehension of the lineage of the
- Dharma’s domain, through which one could see the inconceivable manifestation of miracles from the supremacy of the Tathāgata’s
- samādhi.
By analogy, there is the completely purified sight called
By analogy, it is like when a bhikṣu in the center of an assembly of many beings rests in the samādhi of the
- pervasion of earth or rests in the samādhi pervaded by water or the samādhi pervaded by fire, pervaded by air, pervaded by
- blue, pervaded by yellow, pervaded by red, pervaded by white, pervaded by devas, pervaded by the bodies
For example, as soon as a man who creates ointments smears it on his two eyes, an entire multitude of beings cannot - see his body, but he can see the bodies of the entire multitude of beings. Whether he is walking, sitting, or standing, he - sees the entire multitude of beings. In that same way, the Tathāgata has transcended the world, has passed beyond the range of - perception of all beings, and has attained the range of omniscient wisdom but can be perceived by the vision of the wisdom of - the bodhisattvas. He can see all beings, but the great śrāvakas do not see the miracle of the Tathāgata.
-For example, a deity who accompanies a human for his entire life is always following him. The deity sees the human, - but the human does not see the deity. In the same way, the Tathāgata has attained the range of perception of the wisdom of - omniscience, and he manifests miracles in the middle of the great gathering of the assembly of bodhisattvas, but the great - śrāvakas do not see and do not know of the Tathāgata’s great manifestation of miracles or the miracle of the assembled circle - of bodhisattvas.
-Consider, for example, a bhikṣu who has reached the perfection of power over his entire mind
At that time, the bodhisattva Vairocanapraṇidhānanābhiraśmiprabha recited these verses:
-Then the bodhisattva Duryodhanavīryavegarāja, through the blessing of the Buddha, looked into the ten directions - and recited these verses:
-Then the bodhisattva Samantaśrīsamudgatatejorāja, through the blessing of the Buddha, looked into the ten - directions and recited these verses:
-Then the bodhisattva Asaṅgaśrīgarbharāja, through the blessing of the Buddha, looked into the ten directions and - recited these verses:
-Then the bodhisattva Dharmadhātupraṇidhisunirmitacandrarāja, through the blessing of the Buddha, looked into the - ten directions and recited these verses:
-Then the bodhisattva Dharmārciṣmattejorāja, through the blessing of the Buddha, looked into the ten directions and - recited these verses:
-Then the bodhisattva Sarvamāramaṇḍalavikiraṇajñānadhvajarāja, through the blessing of the Buddha, looked into - the ten directions and recited these verses:
-Then the bodhisattva Vairocanapraṇidhānaketudhvaja, through the blessing of the Buddha, looked into the ten - directions and recited these verses:
-Then the bodhisattva Sarvāvaraṇavikiraṇajñānavikrāntarāja,
Then the bodhisattva Dharmadhātupraṇidhitalanirbheda,
Then the bodhisattva mahāsattva Samantabhadra looked upon the great assembly of bodhisattvas, and in order to
- categorize, teach extensively, clarify, illuminate, and give instructions on the Tathāgata’s samādhi called
What were those ten ways?
- -1. The teaching of the entire succession of buddhas and succession of buddha realms
2. The teaching of describing the qualities of a tathāgata until the end of future kalpas in all the buddha realms to - the ends of the element of space.
-3. The teaching that describes the appearance of tathāgatas in all the buddha realms and the ocean of gateways to - enlightenment that have no middle or edge.
-4. The teaching of the saṅghas of bodhisattvas, the circles of the assemblies of the tathāgatas, who are facing the
- bodhimaṇḍas
5. The teaching of emanations that are like the bodies of the buddhas of the three times that are emanated from all - the pores in one instant of mind and pervade the realm of phenomena.
-6. The teaching of the ocean of buddha realms in the ocean of directions being blessed as having the same ground and - having one body pervading them.
-7. The teaching of the power of buddha manifestations appearing on all supporting surfaces
8. The teaching of the manifestations of the buddhas in the succession of realms, as numerous as the atoms of all
- realms,
9. The teaching of the power of an entire ocean of the prayers of the buddhas of the three times being expressed from - all pores and causing the appearance of bodhisattvas.
-10. The teaching of the power of buddhas, lion thrones, assembled circles of bodhisattvas, the adornment of the bodhimaṇḍa, and the turning of the - different Dharma wheels being as extensive as the realm of phenomena.
-“Oh jinaputras, the teachings on this samādhi of
“Oh jinaputras, that is the field of activity of the wisdom of the tathāgatas.”
-The bodhisattva Samantabhadra, in order to teach an aspect of the meaning of the Tathāgata’s samādhi of
-
Then the Bhagavat, in order to further
Then those bodhisattvas who were assembled in Jetavana saw all the buddha realms that were included within the realm
- of phenomena, which extended to the limits of space, and the buddha realms that were in the atoms of all buddha realms that
- were as numerous
They saw in countless buddha realms some who were turning the wheel of the Dharma with an extent of speech that
- filled the vastness of the realm of phenomena. They saw some who were in the abodes of the devas; some who were in the abodes
- of the nāgas; some who were in the abodes of the yakṣas; some who were in the abodes of the asuras; some who were in the
- abodes of the garuḍas; some who were in the abodes of the kinnaras; some who were in the abodes of the mahoragas; some who
- were in the abodes of lords of humans; some who were in the villages, towns, market towns, districts, countries, and capitals
- in the world of humans; with various miraculous powers,
- various conducts, various bodies; demonstrating various entrances to samādhi; with the various clairvoyances of samādhi;
- appearing in various families and castes; manifesting various colors; having various kinds of asuras; emanating various
- networks of light rays; having various extents of voice, various humans that are being spoken to, and various audiences for
- their teaching; and teaching the Dharma to the gathered assemblies with various words, expressions,
As many bodhisattvas as there were
They saw the arising of the images of the miracles of the samādhis of tathāgatas in as many world realms as there are
- throughout the realm of phenomena and as far as the limits of space, that are present in the ten directions, that are all
- around in the infinite directions, that are in the entire ocean of directions, that are in the directions
The Bhagavat Vairocana, through the four methods of gathering pupils and through their corresponding previous
- practice of good actions, had adopted all of them as pupils. They were ripened through teaching, hearing,
They had in the past developed the aspiration to attain the highest supreme enlightenment. When they had come before - this and that tathāgata, they had been adopted as their pupils because of their roots of merit.
-In that way, through having the corresponding roots of merit and because they were adopted as pupils through the
- methods of ripening them for omniscience, they saw and perceived the miracles of the samādhi of the Bhagavat Vairocana, which
- are vast, extending to the limits of space. Some perceived the Dharma body. Some perceived the form body. Some perceived his past bodhisattva accomplishment. Some
- perceived his completion of the perfections. Some perceived the display of his pure field of conduct. Some perceived the
- miracles of the bodhisattva level. Some perceived the miracles of enlightenment. Some perceived miracles that were not
- different from the samādhi practiced by a buddha. Some perceived the strengths and fearlessnesses of the tathāgatas. Some
- perceived the ocean of the realization of a buddha, and so on, perceiving an ocean of a buddha’s miracles as numerous as the
- incalculable number of atoms in ten buddha realms.
The bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through various samādhis, which were the
- bodhisattva samādhi
The bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through various samādhis, which were the
- bodhisattva samādhi
Those bodhisattvas perceived the ocean of miracles of the Bhagavat Vairocana through entering bodhisattva samādhis as
- numerous as the atoms in countless realms, such as the
- bodhisattva samādhi
Those bodhisattvas, through entering the path of samādhis such as those, which were as numerous as the atoms in
- countless buddha realms, perceived the Tathāgata Vairocana’s oceans of miracles of buddhahood, and they remembered the same
- kinds of miracles that he had performed in the past, with their comprehension pervading the entirety of the realm of phenomena
- in each instant of mind.
Those bodhisattvas had come to Jetavana and were assembled before the Bhagavat; they were seated upon lotuses made of
- various jewels
The bodhisattvas who had gathered and were assembled in Jetavana had entered the ocean of the qualities of the - Tathāgata and were illuminated by the light rays of the Tathāgata.
-Through the nature of their attainment of great joy, and through their attainment of the inconceivable splendor of
- bodhisattva qualities, an array of miraculous manifestation that originated from great joy issued forth from all their bodies,
- the kūṭāgāras, the bodhisattva enjoyments, the bodhisattva thrones, and the entirety of Jetavana, and it spread throughout the
- entire realm of phenomena. It was like this: in each instant of the mind there issued forth vast clouds of networks of light
- rays that brought satisfaction to all beings and pervaded the ten directions; there issued forth clouds of bells made of a
- variety of precious materials, from which resounded praises
- of the qualities and excellences of all the tathāgatas in the three times and which pervaded the ten directions; there issued
- forth from all sensory objects clouds of the music of
The bodhisattva Mañjuśrī, seeing in the ten directions all those manifestations of miracles through the miraculous - power of the Buddha, recited these verses:
-Those bodhisattvas were continuously illumined by the samādhi of the Buddha. Each of those bodhisattvas had entered - gateways of great compassion as numerous as the atoms in innumerable buddha realms and brought even more benefit for beings. Resting in meditation in that way there issued from - each of their body hairs light rays as numerous as the atoms in innumerable buddha realms, and from the tips of each of those - light rays there issued clouds of bodhisattvas’ emanations, emanated bodies that resembled the bodies of the Indras of all - worlds, bodies that looked upon all beings and ripened all beings. Having issued forth, they pervaded the realm of phenomena - in all directions. They inspired all beings, ripened them, and guided them.
-They inspired beings with the gateways that taught being reborn in paradises after death; with the gateways that
- taught rebirth in all world realms; with the gateways that taught the domain of bodhisattva conduct; with the gateways that
- taught dreams, which were as numerous as the atoms in innumerable buddha realms; with the gateways that arose from aspirations
- of all bodhisattvas; with the gateways that shook the world realms; with the gateways that taught the conduct of the
- perfection of generosity; with the gateways that were dedicated to and accomplished the qualities of all the tathāgatas; with
- the gateways that taught the perfection of patience when one’s limbs and various body parts are cut off; with the gateways
- that taught the perfection of diligence through the great miracles of the bodhisattvas; with the gateways that described the
- dhyānas, liberations, and samādhis of the bodhisattvas and the radiance of the domain that is the path of the wisdom of the
- buddhas; with the gateways that taught the sacrificing of countless bodies for the sake of seeking all the Dharmas of the
- buddhas and for the sake of each word and letter of the
- Dharma; with the gateways of going into the presence of all the tathāgatas and asking questions concerning all the Dharmas;
- with the gateways of being focused on the radiance of an ocean of the ways of attaining going into the presence of beings when
- the time is right and, in accordance with their aspirations, ripening them for omniscience; with the gateways that teach the
- victory banner of the power of the invincibility of the merit and wisdom of bodhisattvas in the face of māras and adversaries;
- with the gateways that teach the level
In order to ripen and guide with undivided great compassion, with undivided aspiration, with undivided wisdom, with - an undivided attraction of beings, and in accordance with the aspirations of beings, those beings who are guided by seeing - them, guided by hearing them, guided by remembering them, guided by the scope of their voices, guided by the sound of the - river of their names, guided by their halos, or guided by their emanating a net of light rays—those bodhisattvas in Jetavana - filled with an array of various emanations the entire extent of world realms and the entire extent of the realms of beings - without moving from the feet of the Tathāgata.
-Some made their own dwellings, kūṭāgāras, thrones, and retinues appear throughout the ten directions without moving
- from the feet of the Tathāgata. Some sent forth clouds of emanations, while some appeared to go alone, with no companion, in
- order to ripen beings, without moving from the circle of the Tathāgata’s entourage. Some appeared in the form of śramaṇas,
- some in the form of Brahmās, some in the form of those adorned all over with all emblems,
Mañjuśrī Kumārabhūta was residing
Mañjuśrī, together with them, displaying the prowess of a bodhisattva, respectfully made praises and offerings. Then - he came out of his abode and circumambulated the Bhagavat many hundreds of times, keeping him to his right, and made many - offerings. He then left the presence of the Bhagavat and departed to the land of the southern region. -
-Through the blessing of the Buddha,
Leading his following of sixty bhikṣus, he left where he was sitting, approached the Bhagavat, bowed his head to the - Bhagavat’s feet, and asked for the Bhagavat’s permission. When the Bhagavat had given it, Śāriputra circumambulated him three - times, left the presence of the Bhagavat, and went to where Mañjuśrī Kumārabhūta had gone, together with his following of - sixty bhikṣus who had all newly and not long before entered homelessness. They were the bhikṣus Sāgarabuddhi, Mahāsudata, - Puṇyaprabha, Mahāvatsa, Vibhudatta, Viśuddhacārin, Devaśrī, Indramati, Brahmottama, Praśāntamati, and others. -
-They had all served jinas in the past, planted
Leading those followers, Śāriputra went to where Mañjuśrī Kumārabhūta had gone.
-When
“His pure body is inconceivable to devas and humans. It is beautified by the signs and features of a great being. It - has a pure halo of light. It emits a display of a network of light rays that brings joy to countless beings. It brings to an - end the sufferings of countless beings. It is accompanied by a perfect entourage, and it is in possession of past roots of - merit.
-“The displays of the prowess of his path are directed toward the domain of every direction; the displays of his - perfection of merit issue forth to the right and left as great treasures.
-“These displays emerge from within all the trees as the result of his roots of merit from serving past buddhas. All
- the lords of the world bow down to him and send down a rain of clouds of offerings. All the tathāgatas in the ten directions
- emanate
Beginning with the above,
The more that Sthavira Śāriputra described Mañjuśrī Kumārabhūta’s qualities, the more the minds of the bhikṣus - became purified and became clearer, the strength of their joy increased, delight arose, the continuum of their minds became - adept, their faculties became clearer, their happiness increased, they cast off unhappiness, they became free of the mind’s - faults, they repelled all obscurations, they became intent on seeing the Buddha, their minds turned to the Buddha’s Dharma, - their bodhisattva faculties were purified, the power of their bodhisattva faith developed, great compassion arose, they gained - the prowess of the domain of the perfections, they fully developed great compassion, and they perceived the ocean of buddhas - in the ten directions.
-Having attained the power of aspiration to omniscience, they spoke these words: “Upādhyāya, we pray that we too may - be able to go into the presence of that supreme being.”
-Then
Then Mañjuśrī Kumārabhūta, together with the entire
- circle of his followers, turned
The bhikṣus bowed their heads to the feet of Mañjuśrī Kumārabhūta, and then with their palms together in reverence
- they said, “Holy being, through the roots of merit from seeing you and paying homage to you, and also our other roots of merit
- that you know we have, that our upādhyāya knows we have, and that the Bhagavat Tathāgata Śākyamuni sees we have, may we become
- like you. May we obtain bodies that are the same as yours, voices the same as yours, and
When the bhikṣus had said this, Mañjuśrī Kumārabhūta said to the bhikṣus, “Bhikṣus, the noble man or noble woman
- with the ten unflagging motivations who enters the Mahāyāna will ascend to the level of a tathāgata, and therefore, it goes
- without saying,
“Bhikṣus, the noble man or noble woman with faith who has these ten unflagging motivations will accomplish all roots - of merit, will turn away from all existences in saṃsāra, will transcend all the worldly existences, will transcend all the - levels of śrāvakas and pratyekabuddhas, will become a member of the family of all the tathāgatas, will accomplish the - aspirations of all bodhisattvas, will purify the practice of the qualities of all the tathāgatas, will purify all bodhisattva - conduct, will have the strength of all tathāgatas, will subdue all māras and adversaries, will ascend to the level of - bodhisattvas, and will approach the level of the tathāgatas.” -
-When the bhikṣus heard this way of the Dharma, they attained the samādhi
As soon as they attained that samādhi, they - perfected ten thousand aspects of the aspiration to enlightenment, they attained ten thousand samādhis, they purified ten - thousand aspects of the perfections, they attained a great radiance, they illuminated the domain of great wisdom, and they - attained ten bodhisattva clairvoyances.
-They who had thus attained the small young seedlings of clairvoyance and had gained the resolute aspiration to
- enlightenment were then inspired to and established in completely good bodhisattva conduct
They who were thus established in completely good bodhisattva conduct entered an ocean of great aspirations and
- fulfilled them. Through fulfilling an ocean of great aspirations with a pure motivation they attained purity of the body.
- Through purity of the body they attained lightness of body. Through that purity of body and lightness of body they vastly
- increased their entrances to clairvoyances. They attained everlasting clairvoyances. Through that attainment of clairvoyance,
- while constantly remaining at the feet of Mañjuśrī Kumārabhūta and in order to accomplish all the Dharmas of the buddhas,
- they created clouds of the activities
Then Mañjuśrī Kumārabhūta, having established those bhikṣus in the aspiration to the highest, complete
- enlightenment, traveled to the southern region and came to the great city called Dhanyākara. Having reached there, he and his
- entourage went the east of Dhanyākara, where there was a
- great forest called Vicitrasāladhvajavyūha.
There Mañjuśrī Kumārabhūta taught the sūtra called
The people in Dhanyākara heard that Mañjuśrī Kumārabhūta had come to Dhanyākara and was dwelling in the sacred - Vicitrasāladhvajavyūha.
-The leading
The upāsaka Mahāprajña, with other upāsakas such as Sudatta, Vasudatta,
The upāsikā named Mahāprajñā, with other upāsikās such as Suprabhā, Sugātrā, Subhadrā,
The head merchant’s son
Subhadrā, the daughter of the layman Mahāprajña, with other daughters such as Bhadrā, Abhirāmavartā, Dṛḍhamatī, - Śrībhadrā, Brahmadattā, Śrīprabhā, Suprabhā, and so on, each with an entourage of five hundred daughters, came to where - Mañjuśrī Kumārabhūta was, bowed their heads to his feet, circumambulated Mañjuśrī Kumārabhūta three times, and sat to one - side.
-Then Mañjuśrī Kumārabhūta, knowing that the men, women, boys, and girls from Dhanyākara had gathered and assembled, - overwhelmed them with the magnificence of his teaching in accordance with their wishes, comforted them with the magnificence - of his great love, accomplished the teaching of the Dharma through the magnificence of his great compassion, and investigated - their minds and aspirations through the magnificence of his wisdom. Delighting in teaching the Dharma with his great - discernment, he observed Sudhana, the head merchant’s son.
-He said, “Why is Sudhana, the head merchant’s son, called Sudhana? The instant that Sudhana, the head merchant’s son,
- entered his mother’s womb, all around his home seven precious sprouts
“After ten months, when his limbs and body parts were completely formed, he was born. At that time, those seven great treasures became visible, rising up above the - ground to the height and breadth of seven cubits, bright and beautiful. Inside the house appeared five hundred pots made of - various kinds of precious substances. There were pots filled with ghee, pots filled with sesame oil, pots filled with honey, - and pots filled with butter. There were individual pots filled with whatever was necessary. There were diamond pots filled - with every kind of perfume, pots of aromatic wood filled with various kinds of cloth, crystal pots filled with various kinds - of enjoyable food delicious with perfect flavors, jewel pots filled with various kinds of precious substances, gold pots - filled with silver powder, silver pots filled with gold dust, pots of silver and gold filled with beryl jewels, quartz pots - filled with white coral, white-coral pots filled with quartz jewels, emerald pots filled with red pearls, red-pearl pots - filled with emeralds, cat’s-eye-jewel pots filled with moonstone jewels, moonstone-jewel pots filled with cat’s-eye jewels, - and so on. Five hundred such precious pots appeared.
-“As soon as that Sudhana, the head merchant’s son, was born, there fell a rain of wealth, grain, money, gold, and all - kinds of jewels in all the storerooms and granaries in the house.
-“The brahmin prognosticators, his parents, and his relatives said, ‘As soon as he was born there appeared this - perfection of much wealth,’ and they gave him the name Sudhana, meaning Excellent Wealth. -
-“This Sudhana, the head merchant’s son, has served past jinas, has planted roots of merit, possesses a vast
- aspiration, and is motivated to follow kalyāṇamitras. His physical, vocal, and mental actions are irreproachable. He is
- dedicated to purifying the bodhisattva path. He is focused on omniscience. He is a worthy vessel for the Dharma of the
- buddhas. He has a pure manner
Then Mañjuśrī Kumārabhūta looked upon Sudhana, the head merchant’s son, welcomed him, and taught him the Dharma. He
- taught the Dharma through teaching on the Dharma of all the buddhas, on uniting and attaining the Dharma of all the buddhas,
- on the infinity of all the buddhas,
Mañjuśrī Kumārabhūta, through speaking about the - Dharma, taught, motivated, encouraged, and inspired Sudhana, the head merchant’s son, and that great assembly of beings, and - made them develop the aspiration to the highest, complete enlightenment and remember their past roots of merit.
-He blessed and made happy
Then Sudhana, the head merchant’s son, having heard from Mañjuśrī Kumārabhūta the nature of the greatness and
Then Mañjuśrī Kumārabhūta looked with the gaze of an elephant upon Sudhana, the head merchant’s son, and said to - him, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment, - wish to follow a kalyāṇamitra and complete the path of a bodhisattva, and wish to ask about bodhisattva conduct.
-“Noble one, it is like this: serving, following, and attending to a kalyāṇamitra is the basis and the corresponding - cause for the attainment of omniscience.
- -“Therefore, noble one, you should not tire of serving and honoring a kalyāṇamitra.” -
-Sudhana said, “Ārya, teach me in detail—how does a bodhisattva train in bodhisattva conduct? In what way does a
- bodhisattva practice it? How does a bodhisattva commence with bodhisattva conduct? How does a bodhisattva practice bodhisattva
- conduct? How does a bodhisattva perfect bodhisattva conduct? How does a bodhisattva purify bodhisattva conduct? How does a
- bodhisattva enter into bodhisattva conduct? How does a bodhisattva attain bodhisattva conduct? How does a bodhisattva follow
- bodhisattva conduct? How does a bodhisattva gain hold
Then Mañjuśrī Kumārabhūta recited these verses to Sudhana, the head merchant’s son:
-Then Mañjuśrī Kumārabhūta, having recited those verses, said to Sudhana, the head merchant’s son, “Noble one, it is - excellent, excellent, that you have in that way developed the aspiration to enlightenment and have the intention to seek for bodhisattva conduct!
-“Noble one, in that way, the beings who develop the aspiration for the highest, complete enlightenment are very rare. - Even more rare are the beings who, having developed the aspiration for the highest, complete enlightenment, then seek for - bodhisattva conduct.
-“Therefore, noble one, bodhisattvas should gain certain knowledge from true kalyāṇamitras. They should be tireless in - their search for kalyāṇamitras. They should never have enough of looking at the kalyāṇamitras. They should successfully master - the teachings of the kalyāṇamitras. They should not become angered by the kalyāṇamitras’ conduct of skillful methods.
-“Noble one, in this southern region there is a land named Rāmāvarānta, in which there is a mountain called Sugrīva,
- where there lives a bhikṣu by the name of Meghaśrī. Go to him and ask him, ‘How do bodhisattvas train in bodhisattva conduct?
- How do bodhisattvas practice it? How do bodhisattvas commence with bodhisattva conduct? How do bodhisattvas practice
- bodhisattva conduct? How do bodhisattvas perfect bodhisattva conduct? How do they purify it? How do they enter it? How do they
- attain it? How do they follow it? How do they maintain
“Then that kalyāṇamitra will teach you the domain of completely good conduct.”
-Then Sudhana, the head merchant’s son, filled with joy, delighted, elated, pleased, and happy, bowed his head to the feet of Mañjuśrī Kumārabhūta. He circumambulated - Mañjuśrī Kumārabhūta many hundreds of thousands of times, keeping him to his right, and, looking back at him many hundreds of - thousands of times, with his mind enraptured by that kalyāṇamitra, unable to endure not seeing that kalyāṇamitra, with his - face covered in tears and weeping, he departed from Mañjuśrī Kumārabhūta.
-Then Sudhana, the head merchant’s son, eventually arrived at the land called Rāmāvarānta. Having arrived there, he - traveled through the land of Rāmāvarānta. Enjoying the delightful pleasures that arose from his past roots of merit and - through the power of vast karma, he came to Sugrīva Mountain. He climbed Sugrīva Mountain and, seeking the bhikṣu Meghaśrī, he - went to its eastern side. In the same way, he went to its southern, western, northern, northeastern, southeastern, - southwestern, and northwestern sides, looking up and down for the bhikṣu Meghaśrī.
-After seven days had passed, he saw the bhikṣu Meghaśrī walking on a plateau
He went to where the bhikṣu Meghaśrī was and bowed his head to the bhikṣu Meghaśrī’s feet. He circumambulated the
- bhikṣu Meghaśrī, keeping him to his right. He sat before him and with palms pressed together said, “Ārya, I wish to know this:
- When bodhisattvas have developed the aspiration to the highest, complete enlightenment, how do bodhisattvas train in
- bodhisattva conduct? How do bodhisattvas practice it? How do bodhisattvas commence in bodhisattva conduct? How do bodhisattvas practice bodhisattva conduct? How do bodhisattvas perfect
- bodhisattva conduct? How do they purify it? How do they enter it? How do they attain it? How do they follow it? How do they
- maintain
“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Therefore, Ārya, teach me how - bodhisattvas set out for the highest, complete enlightenment!”
-The bhikṣu Meghaśrī said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have - developed the aspiration for the highest, complete enlightenment and are asking about the bodhisattva conduct.
-“Noble one, it is like this: these are difficult, extremely difficult—seeking the bodhisattva conduct, seeking the
- bodhisattva’s scope of activity, seeking the bodhisattva’s pure setting-forth, seeking the bodhisattva’s pure path, seeking
- the bodhisattva’s pure, vast conduct, seeking the bodhisattva’s pure attainment of the higher cognitions, manifesting the
- bodhisattva’s liberations, manifesting the bodhisattva’s continuum
“Noble one, through the power and might of my aspiration, through having the pure eyes of wisdom and the pure eyes of - faith, and by looking straight ahead with the illumination of the light of wisdom, perceiving everything before me, the entire - unobstructed field of vision, with a sight that is free of all obscuration, with astute observation, with a completely pure - field of vision, and with a pure body, and bowing down toward the extent of every direction with a skillful bowing-down of the - body, with the power of retaining the clouds of Dharma of all the buddhas, and with the might of the power of retention, I see - the tathāgatas in the realms in every direction before me.
-“In that way, I see one tathāgata in the eastern direction; I see two buddhas, ten buddhas, a hundred buddhas, a - thousand buddhas, a hundred thousand buddhas, ten million buddhas, a billion buddhas, ten thousand million buddhas, a trillion - buddhas, a quintillion buddhas, and so on up to limitless, immeasurable, countless, inconceivable, unequaled, infinite, - endless, incalculable, and more indescribable than indescribable numbers of buddhas.
-“I see tathāgatas as numerous as the atoms in Jambudvīpa, tathāgatas as numerous as the atoms in the world realm of - four continents, in the world realm of a thousand four-continent worlds, in the world realm of a million four-continent - worlds, and in the world realm of a billion four-continent worlds. -
-“I see buddhas as numerous as the atoms in ten buddha realms. I see buddhas as numerous as the atoms in a hundred - buddha realms. I see buddhas as numerous as the atoms in a thousand buddha realms. I see buddhas as numerous as the atoms in a - hundred thousand buddha realms. I see buddhas as numerous as the atoms in ten million buddha realms. I see buddhas as numerous - as the atoms in a billion buddha realms. I see buddhas as numerous as the atoms in ten billion buddha realms. I see buddhas as - numerous as the atoms in a trillion buddha realms. I see buddhas as numerous as the atoms in a quintillion buddha realms. I - see buddhas as numerous as the atoms in more indescribable than indescribable numbers of buddha realms.
-“Just as I see in the east, in the south, in the west, in the north, in the northeast, in the southeast, in the - southwest, in the northwest, below, and above, I see one tathāgata and so on up to tathāgatas as numerous as the atoms in more - indescribable than indescribable numbers of buddha realms.
-“In each direction I see tathāgatas of various colors, of various shapes, with various miraculous powers, with
- various majestic miracles, with various assemblies of followers, shining with networks of many light rays in many colors, in
- infinite colors, in an array of different pure buddha realms and palaces, with different kinds of pure lifespans,
- addressing
“In that way, noble one, I have attained mindfulness of the buddhas through beholding the aggregation of the - knowledge of all objects of perception from all sides.
-“But how could I know the conduct or describe the qualities of the pure domain of the infinite
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“They are the ones who have attained the gateway of mindfulness of the buddhas called
“Depart, noble one. In this southern region there is a district called Sāgaramukha. There dwells a bhikṣu by the - name of Sāgaramegha. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva - practice it?’
-“Noble one, that kalyāṇamitra will explain it to you.
Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Meghaśrī, circumambulated the bhikṣu - Meghaśrī a hundred thousand times, keeping him to his right, and, looking back a hundred thousand times, departed from the - bhikṣu Meghaśrī. -
-Then Sudhana, the head merchant’s son, contemplated the instruction of that kalyāṇamitra. He remembered the radiance
- of his wisdom.
Eventually he arrived in the area called Sāgaramukha and went to where the bhikṣu Sāgaramegha was. He bowed his head to the feet of the bhikṣu Sāgaramegha, circumambulated
- him many hundreds of thousands of times, keeping him to his right, sat before him, and with palms together said, “Ārya, I am
- set on the highest, complete enlightenment. I seek to enter the ocean of the highest wisdom. However, I do not know how
- bodhisattvas turn away from worldly existences and attain
After he had said that, the bhikṣu Sāgaramegha said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the - aspiration for the highest, complete enlightenment.
- -“Noble one, the beings who have not planted roots of merit do not develop the aspiration for enlightenment.
“The aspiration for enlightenment is developed by those beings who have attained the complete illumination, by the
- roots of merit, of all gateways, who are illuminated by the light of the wisdom of the samādhi of the path that has the
- essence of methods, who have accumulated a vast accumulation of an ocean of merit, who have a continuity of all good actions,
- who never tire of relying on all the kalyāṇamitras, who have no concern for their own bodies or lives, who are free from all
- fixation on things, whose minds are as even as completely
“In other words, they have developed a motivation of great compassion so as to protect all beings. They have
- developed a motivation of great love so as to treat all beings equally. They have developed the motivation to bring happiness
- so as to bring to an end the mass of suffering of all beings. They have developed the motivation to bring benefit so as to
- turn beings away from all bad qualities. They have developed the motivation of sympathy so as to protect from all fear. They
- have developed the motivation of nonattachment so as to eliminate all obscurations. They have developed a vast motivation so
- as to pervade the entire realm of phenomena. They have developed an infinite motivation so as to extend throughout and be
- present everywhere in the realm of space. They have developed a stainless motivation so as to perceive the vision of all the
- tathāgatas. They have developed a pure motivation in order
- for their wisdom to extend throughout the three times without exception. They have developed a motivation for wisdom in order
- to dispel wisdom’s obscurations
“Noble one, for twelve years I have dwelled in this area called Sāgaramukha. I focused on the great ocean, facing - it, and I contemplated the ocean in this way: ‘It is vast and immeasurable; it is stainless and clear; it is deep and - unfathomable; it becomes steadily deeper and stays perfectly the same; it is a source of a variety of many jewels; it is a - limitless mass of water; it has many different colors and is inconceivable; it has infinite spirits; it is the dwelling place - of a multitude of various creatures; it receives the rain from great clouds; and it is neither filled nor diminished.’
-“Noble one, I thought, ‘Is there anything in this world realm that is greater than this ocean? Is there something
- that is vaster, more measureless, deeper,
“A million precious asteria jewels displaying light rays adorned it. A million perfectly arranged precious jewels of
- pure merit
“That great lotus had arisen from a tathāgata’s transcendent roots of merit and remained through the aspiration of
- bodhisattvas. It could be perceived in all directions. It had come forth as an illusory phenomenon. It had been created from
- pure, stainless actions. It was the display of the unalloyed true nature. It was produced like a phenomenon in a dream. It was
- sealed as being a noncomposite phenomenon. It possessed the nature of being free of attachment. It pervaded the domains of the
- directions throughout the vast realm of phenomena. It accorded with the majestic radiance
“I saw the clear image of the body of a tathāgata sitting cross-legged on that great lotus and filling it. I saw that
- tathāgata’s body extending from here up to the summit of existence. I saw the inconceivable display of that tathāgata’s seat.
- I saw the inconceivable circle of his followers, the inconceivable extent of his halo, his inconceivable perfect primary signs
- of a great being, his inconceivable various secondary features of a great being, his inconceivable majesty and power, his inconceivable miracles of buddhahood, the inconceivable
- color of the tathāgata’s body, the inconceivable invisible crown of his head,
“I heard the inconceivable display of that buddha’s speech and the inconceivable range of his voice. I comprehended - his inconceivable limitless strength, his inconceivable display of fearlessness, and his inconceivable accomplishment of the - power of discernment. I remembered his inconceivable past accomplishment of bodhisattva conduct. I saw the inconceivable - miracle of his complete enlightenment. I heard the inconceivable resounding of the thunder of Dharma and the inconceivable - array of the perceived communication of the complete teaching. I saw the inconceivable, immeasurable right and left parts of - his body and the inconceivable accomplishment of a body that benefits beings.
-“That tathāgata extended his right hand and stroked my head and taught me a Dharma teaching called
“I acquired, possess, follow, and contemplate this Dharma teaching called
“Having thus acquired it, if one were to use a volume of ink equal to the great ocean and a heap of pens the size of
-
“Noble one, in that way I have possessed this Dharma teaching called
“Beings have arrived before me to the east. There are devas and deva lords, nāgas and nāga lords, yakṣas and yakṣa - lords, gandharvas and gandharva lords, asuras and asura lords, garuḍas and garuḍa lords, kinnaras and kinnara lords, mahoragas - and mahoraga lords, humans and human lords, brahmins and brahmin lords. I establish them in and bring them all into this - Dharma teaching called
“As in the east, it is the same for the beings who arrive to the south, the west, the north, the northeast, the - southeast, the southwest, the northwest, above, and below.
-“Noble one, in this way I know but one Dharma teaching. How could I know the conduct or describe the qualities of
- bodhisattvas? They have entered the ocean of bodhisattva conduct in order to gain pure aspiration; they have entered the ocean
- of all aspirations in order to remain continuously throughout all kalpas; they have entered the ocean of all beings in order
- to follow a conduct that accords with their wishes; they have
- entered the ocean of the minds of all beings in order to communicate wisdom; they have entered the ocean of all good
- qualities
“Depart, noble one. Sixty yojanas from here on the road south, there is a place named Sāgaratīra on the road to - Laṅka. There dwells a bhikṣu by the name of Supratiṣṭhita. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva - conduct?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sāgaramegha, circumambulated the - bhikṣu Sāgaramegha many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed - from the bhikṣu Sāgaramegha.
-Then Sudhana, the head merchant’s son, remembering the instructions of the kalyāṇamitra and the Dharma teaching - called
Then he saw the bhikṣu Supratiṣṭhita walking back and forth in the sky accompanied by countless hundreds of thousands - of devas.
-He saw deva lords in the sky making offerings to the bhikṣu Supratiṣṭhita with clouds of scattered divine flower - petals, the sound of countless clouds of divine music, and countless adorning streamers and banners.
-He saw that nāga lords in the sky had created high clouds, made of the spreading incense smoke of black agarwood, - from which came inconceivable claps of thunder.
-He heard kinnara lords offering their divine beautiful voices in songs of praise and the sounds of a concert with all - musical instruments being played.
-He saw mahoraga lords in the sky joyfully and with faith bringing forth an inconceivable cloud of fine clothing in
- beautiful colors,
He saw asura lords in the sky conjuring an inconceivable cloud of precious jewels shining with an inconceivable - display of qualities.
-He saw a gathered multitude of garuḍa lords in human form, color,
He saw an inconceivable hundred thousand yakṣa lords, arranged with their retinues in the sky, who had very ugly - bodies and the power of love toward the bhikṣu Supratiṣṭhita.
-He saw an inconceivable hundred thousand rākṣasa lords with their retinues in the sky who circled around the bhikṣu - Supratiṣṭhita, guarding him.
-He saw an inconceivable hundred thousand Brahmakāyika lords with their retinues in the sky with their palms together - in homage, engaged in singing his praises with beautiful, melodious voices.
-He saw an inconceivable hundred thousand Śuddhāvāsa devas in their aerial palaces in the sky making offerings to the - bhikṣu Supratiṣṭhita.
-Sudhana, the head merchant’s son, on seeing the bhikṣu Supratiṣṭhita walking in the sky, was filled with joy,
- delighted, elated, pleased, and happy. He placed his palms together in homage and said, “Ārya, I have developed the aspiration
- for the highest, complete enlightenment, but I do not know this—how should a bodhisattva seek for the Buddhadharma? How should a bodhisattva obtain the Buddhadharma? How should a
- bodhisattva compile the Buddhadharma? How should a bodhisattva serve
“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Therefore, Ārya, teach me how
- bodhisattvas should practice the Buddhadharma so that while practicing they will not lack the sight of the Buddha in order to
- not become separated from the truth; will not lack the vision of the bodhisattvas in order to have the same way
When he had said this, the bhikṣu Supratiṣṭhita said to Sudhana, the head merchant’s son, “Noble one, it is - excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment and that you ask - questions about the Buddha’s Dharma, the Dharma of omniscience, the self-arisen Dharma.
-“Noble one, I have the attainment of the unimpeded gateway, the liberation of a bodhisattva. I have acquired,
- followed, categorized, analyzed, examined, and elucidated this unimpeded gateway, this liberation of a bodhisattva, and I have
- attained the light of wisdom called
“Noble one, because I am present without substance and have the power of noncomposite miraculous powers, I can walk
- back and forth, stand,
“I can emanate clouds of networks of lights of infinite colors that go to all directions and realms. In that way, - they go to the east, to the south, to the west, to the north, to the northeast, to the southeast, to the southwest, to the - northwest, downward, and upward. In one instant of mind, they go beyond one world realm in the east.
-“They go beyond two world realms and ten world realms. They go beyond a hundred world realms. They go beyond a - thousand world realms, a hundred thousand world realms, ten million world realms, a billion world realms, a trillion world - realms, a quintillion world realms, an incalculable number of world realms, a measureless number of world realms, innumerable world realms, an inconceivable number of world - realms, an unequaled number of world realms, an unfathomable number of world realms, an infinite number of world realms, an - endless number of world realms, limitless world realms, and an inexpressible number of world realms.
-“All the buddha bhagavats that are present, living, and remaining in those world realms, in that ocean of world
- realms, in that vast extent of world realms, in the world realms in the directions, in the world realms that are coming to an
- end, in the world realms that are assembled, in the world realms that are created, in those world realms that are named, in
- the gateways of those world realms, in the kalpas of those world realms, in the entrances into those world realms, and at the
- bodhimaṇḍas of those world realms, those buddha bhagavats who are teaching the Dharma in the circle of their assembled
- followers in those world realms—each of the tathāgatas among those tathāgatas has a variety of bodies that are as numerous as
- the atoms in the infinite buddha realms. I approach each of those bodies while sending down a rain from clouds of offering as
- numerous as the atoms in the infinite buddha realms. Having approached them, I make a continuous offering of all flowers, all
- incense, all garlands, all powders, all ointments, all food, all banners, all flags, all canopies, all networks of beads, and
- all ornaments.
“I know and remember whatever all those buddha bhagavats say, teach, utter, explain, describe, elucidate, instruct, proclaim, and disclose.
-“I remember all the pure buddha realms of those buddha bhagavats. As it is in the east, so it is in the south, the - west, the north, the northeast, the southeast, the southwest, the northwest, above and below, beyond one world realm, beyond - two world realms and ten world realms, beyond a hundred world realms, and so on, up to beyond as many world realms as there - are atoms in even more innumerable than innumerable buddha realms.
-“I see all the buddha bhagavats that are present, living, and remaining in those world realms, in that ocean of world
- realms, in those pure world realms, who are teaching the Dharma in the circle of their followers. I make offerings to those
- tathāgatas with all flowers, and so on, up to all ornaments.
“Whatever being sees me, who associates with me, will definitely attain the highest, complete enlightenment. Whether they are small or huge, good or bad, happy or unhappy - beings, however many of them see me, I will bless all of their bodies and I will not let the time to ripen and guide them - pass. However many beings come before me, I will establish all of them in this bodhisattva liberation that goes everywhere and - has fruitful prowess.
-“Noble one, I know only this bodhisattva liberation that goes everywhere, which is dedicated to making offerings and - serving the tathāgatas and which is an unimpeded gateway favorable for ripening all beings.
-“How could I know or describe the qualities of the bodhisattvas who have the conduct of great compassion, who have - the conduct of practicing the Mahāyāna, who have the conduct that is never apart from the path of the bodhisattvas, who have - unimpeded conduct, who have the conduct of the essence of bodhisattva motivation that is never lost, who have the conduct that - never forsakes the aspiration to enlightenment, who have the conduct that is focused on the Buddhadharma, who have the conduct - that is never apart from attention to omniscience, who have the conduct that is as vast as space, who have the conduct that is - not based on the world, who have the conduct that is never lost, who have the conduct that never deteriorates, who have the - conduct that is never impaired, who have the conduct that is never destroyed, who have the conduct that is never adulterated, - who have the conduct that is never polluted, who have the conduct that is without regret, who have pure conduct, and who have - bodhisattva conduct that is stainless? -
-“Depart, noble one. In this southern region, in the land of Draviḍa, there is a town called Vajrapura. There dwells a
- Dravidian by the name of
Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Supratiṣṭhita, circumambulated the - bhikṣu Supratiṣṭhita to his right a hundred thousand times, and, looking back a hundred thousand times, departed from the - bhikṣu Supratiṣṭhita.
-Sudhana, the head merchant’s son, was filled with the power and might of faith in the Dharma. He was focused on the
- idea of following the Buddha; he was sincerely dedicated to the lineage of the Three Jewels; his mind illuminated the worlds
- of the three times;
Eventually he arrived at Vajrapura in the Draviḍa region. He searched and searched for the Dravidian
-
Sudhana, the head merchant’s son, bowed his head to the feet of the Dravidian
Then the Dravidian
He said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the - aspiration for the highest, complete enlightenment and that you have an unceasing dedication to the lineage of all the - buddhas, you are dedicated to correctly imparting knowledge of the lineage of freedom from desire, you practice the - purification of the classes of realms, you are prepared for ripening and guiding all classes of beings, you are dedicated to - correctly examining all the traditions of the Dharma, you maintain a state of not contravening all the classes of karma, you - are dedicated to perfecting the classes of bodhisattva conduct, you correctly engage in a continuity of all classes of - prayers, you engage in comprehending through wisdom all the classes of three times, and you are dedicated to making firm the - classes of motivations. -
-“That is the blessing of all the many tathāgatas, that is the intention of all the buddhas, that is the attainment of - equality of all the bodhisattvas, that is what all the āryas rejoice in, that is what delights all the Brahmakāyika lords, - that is what is offered to by all the deva lords, that is what is protected by all the yakṣa lords, that is what is honored by - all the rākṣasa lords, that is what is welcomed by all the nāga lords, that is what is praised by all the kinnara lords, and - that is what is praised by all the lords of the world.
-“It is what prevents the entire realm of beings from being reborn in the three lower existences and turns them away - from all paths to unfortunate and lower existences. It turns them away from the paths that lead to poverty. It brings the - attainment of the good fortune of devas and humans.
-“Through it there will be no separation from seeing the kalyāṇamitra, no separation from the vast ocean of the
- Buddhadharma; it purifies the aspiration for enlightenment, it accomplishes the cause
“Noble one, this is what I think: the bodhisattvas accomplish what is difficult, they are the manifestation of a
- sight that is difficult to obtain, and they are a comfort to the world; the bodhisattvas are like fathers and mothers to all beings; the bodhisattvas are like
- adornments for this world and its paradises; the bodhisattvas save beings from the torments of suffering; the bodhisattvas
- remain in order to protect all beings; the bodhisattvas are a refuge
In that way,
As he was proclaiming those words that brought delight to bodhisattvas, a mass of light rays was emitted from his
- mouth in this fashion: that mass of light rays spread throughout the billion worlds. Those beings who saw it and were
- illuminated by that great radiance—devas and devas with great miraculous power, nāgas and nāgas with great miraculous power,
- yakṣas and yakṣas with great miraculous power, gandharvas and gandharvas with great miraculous power, asuras and asuras with
- great miraculous power, garuḍas and garuḍas with great miraculous power, kinnaras and kinnaras with great miraculous power,
- mahoragas and mahoragas with great miraculous power, humans and humans with great miraculous power, nonhumans and nonhumans
- with great miraculous power,
Their thoughts were thus blessed by
Then
“I know the various divine languages of the devas, and similarly I know the various languages of the nāgas, yakṣas, - gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans and the various Brahmakāyika languages of the - Brahmakāyika devas.
-“I know the different divine languages of the devas, and similarly I know the different languages of the nāgas, - yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans and the different Brahmakāyika languages of - the Brahmakāyika devas.
-“I also know the different
“In each instant of mind, I perceive and comprehend the aspects of the voices and the oceans of speech of all the - tathāgatas in the three times, and the words, the sound of conversations, and the languages that are used by all beings.
-“Just as I perceive and know the ocean of terms, definitions, languages, and names of beings in this world realm of a - billion worlds, in the same way, I perceive and know the ocean of terms, definitions, languages, and names of beings in a - quintillion world realms, a measureless number of world realms, innumerable world realms, an inconceivable number of world - realms, an unequaled number of world realms, an infinite number of world realms, limitless world realms, and an inexpressible - number of world realms in the eastern direction, and it is the same for the south, the west, the north, the northeast, the - southeast, the southwest, the northwest, below, and above.
-“In that way, I know the deva language of the devas, and so on, up to knowing the Brahmakāyika language of the - Brahmakāyika devas.
-“Noble one, I know the light of Sarasvatī’s power of retention that the bodhisattvas have, but how could I know the
- conduct or describe the qualities of the entry by the bodhisattvas into an ocean of different terms, their entry into an ocean of terms and languages of various beings, their
- entry into an ocean of taught names of various beings, their entry into an ocean of an array of descriptions by various
- beings, their entry into an ocean of conducts, their entry into an ocean of the conjunctions of all words, their entry into an
- ocean of the literal meaning of words, their entry into an ocean of single terms for perceptions that include all perceptions
- in the three times, their entry into an ocean of teaching through assembling a single word,
“Now depart, noble one. In this southern region, in the land of Vanavāsī, there dwells a head merchant by the name of - Muktaka. Go to him and ask him, ‘How should bodhisattvas train in bodhisattva conduct? How should they set forth? How should - their minds rest in meditation?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of
Sudhana, the head merchant’s son, then contemplated that power of retention of the bodhisattvas called
Sudhana, the head merchant’s son, displayed a continuity of strong commitment, a mind of aspiration, and
- indefatigability. He had the heroism
After twelve years he eventually arrived at - Vanavāsī. He searched for the head merchant Muktaka and saw him. When he saw him, he bowed down his entire body onto the - ground in homage and sat before him.
-With palms together he said, “Ārya, today I have succeeded; I have succeeded well. Why is that? Because I have met
- the kalyāṇamitra.
“Today I have succeeded in being with the kalyāṇamitra.
“Ārya, I have come here with such a motivation, with
- such an intention, with such joy,
“Ārya, I have heard
“Therefore, now that I have heard that, teach me, Ārya, how bodhisattvas should learn
Then, at that time, the head merchant Muktaka the bodhisattva entered the gateway of samādhi, the foremost gateway to
- the infinite circling of the power of retention, called
Immediately, the form of the head merchant Muktaka, who had entered that samādhi, became a pure body. Because of the - purity of his body, there appeared within his body the presence of buddha bhagavats as numerous as the atoms in the buddha - realms in the ten directions, together with their pure buddha realms, the assemblies of their pupils, their pure halos, their - past practice of conduct, their buddha miracles, their accumulation of prayers, their pure display of conduct and setting - forth, their demonstration of the attainment of buddhahood, their teaching the wheel of the Dharma, their ripening of beings, - and their final conclusion of the Dharma.
-They were distinct from each other, were not
- obscuring each other,
They were establishing the various yānas and reciting the various gateways of prayers. They were seen in some worlds
- being born in a palace in Tuṣita. They were seen to accomplish all the deeds of a buddha: in some worlds they were descending
- from the palace in Tuṣita; in some they were entering their mothers’ wombs and manifesting various miracles; in some they were
- being born; in some they demonstrated playing as children; in some they were in the middle of their harems; in some they were
- setting forth in renunciation; in some they were arriving at the bodhimaṇḍa; in some they were defeating the armies of
-
Those buddha bhagavats were teaching among the various classes of beings, the various worlds of beings, the various modes of beings, the various births of beings, the - various aggregations of beings, the various successive roots of merit of beings, the various successive modes of beings, the - various successive thoughts of beings, the various successive aspirations of beings, the various successive sensory faculties - of beings, the various successive times of beings, the various particular karmas of beings, the various dissimilar karmas of - beings, the various worlds of beings, the various modes and conducts of beings, the various aspirations and conducts in the - ocean of beings, the various, different pure faculties, and the various kleśas, predispositions, and propensities in the vast - extent of beings.
-They did so through the demonstration of various kinds of buddha miracles, through the accomplishment of the various - word definitions in various worlds, through various aspects of voice and language in various worlds, through relating the ways - of various sūtras, through the processes of the various kinds of gateways to the power of retention, through the production of - various kinds of discernment, through the processes of an ocean of various names for the truth, through various majestic - lion’s roars of the buddhas, through the demonstration of miracles that teach the roots of merit to beings, through miracles - that teach the various gateways of memory, through the lion’s roar of various prophecies to bodhisattvas, and through the - power that arises from the various Dharma wheels of the tathāgatas.
-The buddha bhagavats taught through the aspects of the voice of a tathāgata and in accordance with all languages in - the various assemblies of pupils—which are limitless, infinitely different, and dependent on one another—in the various vast, - pure assemblies of pupils, in the gatherings of small - assemblies of pupils, among those that are the length of one yojana, the length of ten yojanas, the length of a hundred - yojanas, and so on, up to assemblies of pupils that are as many yojanas as there are atoms in even more countless than - countless buddha realms.
-Sudhana, the head merchant’s son, heard, adopted, kept, and contemplated all those Dharmas that were taught. He also - saw those buddha miracles. He saw the power of the majesty of that bodhisattva samādhi.
-Then the head merchant Muktaka mindfully and with awareness arose from his samādhi and said to Sudhana, the head
- merchant’s son, “Noble one, I have obtained and hold the liberation of the tathāgatas called
“Noble one, when in that way I strove for and attained
“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Samantagandhavitāna in the southern world realm - called Sarvabalavegavatī. He was accompanied by an assembly - that was all bodhisattvas, such as the bodhisattva Cintārāja.
-“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Merupradīparāja in the western world realm called - Sarvagandhaprabhāsavatī. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Asaṅgacitta.
-“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Vajrapramardana in the northern world realm called - Kāṣāyadhvajā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva Vajrapadavikrāmin.
-“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Anilambhacakṣurvairocana
“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Gandhapradīpa in the southeastern world realm called
- Gandhārciḥprabhāsvarā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva
- Sarvadharmadhātutalabhedaketurāja.
“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Samantamukhajñānavirocanaghoṣa in the - southwestern world realm called Sūryakesaranirbhāsā. He was accompanied by an assembly that was all bodhisattvas, such as - the bodhisattva Samantakusumārciḥpralambacūḍa.
-“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Apramāṇaguṇasāgaraprabha in the northwestern world
- realm called Gandhālaṃkāraruciraśubhagarbhā. He was accompanied by an assembly that was all bodhisattvas, such as the
- bodhisattva Asaṅgakāyaraśmitejomati.
“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Dharmadhātuvidyotitaraśmi in the world realm below - called Ratnasiṃhāvabhāsajvalanā. He was accompanied by an assembly that was all bodhisattvas, such as the bodhisattva - Dharmadhātvarcirvairocanasaṃbhavamati.
-“To my eyes appeared the tathāgata arhat samyaksaṃbuddha named Apratihataguṇakīrtivimokṣaprabharāja in the - world realm above called Akṣaṇaruciravairocanā. He was accompanied by an assembly that was all bodhisattvas, such as the - bodhisattva Asaṅgabalavīryamati. -
-“Noble one, in that way, in addition to these ten
“When I wish to, I see the Tathāgata Amitābha in the buddha realm Sukhāvatī, I see the Tathāgata Vajrābha in the
- buddha realm Candanavatī, I see the Tathāgata Ratnābha in the buddha realm Gandhavatī, I see the Tathāgata Ratnapadmābha in
- the buddha realm Padmavatī, I see the Tathāgata Śantābha in the buddha realm Kanakavatī, I see the Tathāgata Akṣobhya in the
- buddha realm Abhiratī, I see the Tathāgata
“Noble one, in that way, I see whatever tathāgata I wish to, in whatever direction, in whatever world realm. I see
- whatever tathāgata I wish to, in whatever time, in whatever location,
“Noble one, in that way, I know that the tathāgatas have not come from anywhere. I know my own body has not gone - anywhere. I know that perceiving the tathāgatas is like a dream, and I know that perceiving the activity of my own mind is - like having a dream. I know that the perception of the tathāgatas is like a reflection, and I know that my own mind’s - perception is like a bowl of clear water. I know that the perception of the tathāgatas is like that of forms created by a - magical illusion, and I know that my own mind’s perception is like a magical illusion. I know that the speech of the - tathāgatas is like echoes that sound in the mountains, and I know that my own mind’s perception is like an echo.
-“It is thus that I understand, thus that I know that the entire Buddhadharma of the bodhisattvas arises from the - blessing of one’s own mind. All the pure buddha realms are the blessing of one’s own mind. The bodhisattva conduct also is the - blessing of one’s own mind. The ripening and guidance of all beings is the blessing of one’s own mind. The fulfillment of the - aspirations of the bodhisattvas is the blessing of one’s own mind. Arriving at the city of omniscience is the blessing of - one’s own mind. Delighting in inconceivable liberations is - the blessing of one’s own mind. At attainment, the enlightenment of buddhahood is the blessing of one’s own mind. The - miraculous manifestation of the powerful majesty of uniting the entire realm of phenomena is the blessing of one’s own mind. - The wisdom that unites all kalpas into a brief time is the blessing of one’s own mind.
-“Noble one, this is what I think: one’s own mind should be supported by all roots of merit, one’s own mind should be
- moistened by the clouds of the Dharma, one’s own mind should be purified of obscuring phenomena,
“Noble one, I know, have adopted, and keep this liberation called
“Now depart, noble one. On this road to the south, at the tip of Jambudvīpa, there is Milaspharaṇa. There dwells a - bhikṣu by the name of Sāgaradhvaja. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should - a bodhisattva proceed?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the head merchant Muktaka, circumambulated the - head merchant Muktaka a hundred thousand times, keeping him to his right, and, looking back again and again, beautifully - describing, examining, and aspiring to the countless qualities of the head merchant Muktaka, thinking of Muktaka, he was weeping and wailing as he departed from head merchant - Muktaka; he was thinking of kalyāṇamitras with affection, trusting in them, longing to honor the kalyāṇamitras, maintaining - obedience to the instructions of kalyāṇamitras, and seeing omniscience as dependent upon the kalyāṇamitras; his thoughts - focused on the kalyāṇamitras, his conduct faithful to the kalyāṇamitras, and being in the power of the minds of the - kalyāṇamitras, by avoiding anything that would be harmful to the kalyāṇamitras he regarded them as his mother and, by - developing all the qualities of roots of merit, regarded them as his father.
-Sudhana, the head merchant’s son, contemplated the teaching of the head merchant Muktaka and dedicated himself to the - instructions of the head merchant Muktaka. He followed the inconceivable bodhisattva liberations. He called to mind the - inconceivable radiance of bodhisattva wisdom. He practiced entering and comprehending the inconceivable realm of the Dharma. - He comprehended the inconceivable bodhisattva methods of gathering pupils. He reflected on the inconceivable miracles of the - tathāgatas. He aspired to the inconceivable aggregation of buddha realms. He contemplated the display of the blessings of the - buddhas. He examined the inconceivable majestic power of the display of samādhis and liberations. He was dedicated to entering - inconceivable separate, unobscured world realms. He developed the aspiration for inconceivable, enduring bodhisattva activity. - And he adopted the inconceivable continuum of bodhisattva activity and prayer.
-Eventually he reached Milaspharaṇa at the tip of Jambudvīpa. He searched and searched for the bhikṣu Sāgaradhvaja.
-Sudhana saw him sitting at the end of a meditation walkway. He was resting in samādhi with no inhalation or
- exhalation of breath, unmoving, inactive, sitting with his body upright, and manifesting mindfulness. With the inconceivable
- miraculous powers of samādhi, he miraculously manifested an inconceivable, immeasurable, infinite body to the right, left, and
- above, so that the crown of his head was beyond sight.
Sudhana saw that as Sāgaradhvaja rested in that way in a profound, peaceful, motionless,
In every single instant of mind, those miraculous manifestations from the gateway of liberation spread throughout the - realm of phenomena, in order that those infinite miraculous manifestations would ripen all beings, make offerings to all the - tathāgatas, purify all buddha realms, eliminate the mass of suffering of all beings, close all the paths to the lower - existences, open the paths to happiness for all beings, end the affliction of the kleśas for all beings, disperse the - obscuration of ignorance in all beings, and establish all beings in omniscience.
-Sudhana saw assemblies of head merchants, as numerous as the atoms in countless buddha realms, being emanated from - the soles of Sāgaradhvaja’s feet. They attended and waited - on him in various ways, and, appearing to be all the head merchants from all world realms, forming an exceptional field of - activity, their bodies were adorned by a variety of ornaments with various kinds of topknots, crest jewels, and crowns, and - they were accompanied by the images of entourages of their children.
-Sudhana also saw attending brahmins and householders, each with different kinds of food and drink with combinations
- of various flavors,
Sudhana saw Sāgaradhvaja’s knees emanating and filling the ten direction with the forms of wise kṣatriyas, the forms
- of wise brahmins, the forms of those who were wise in worldly matters, the forms of those wise in various arts and crafts, the
- forms of those wise concerning human existence, the forms of those wise with the knowledge of carrying out both worldly and
- nonworldly practices, and the forms of those wise in honorable worldly conduct, taking on various forms, displaying the
- presence of many forms, speaking with pleasant words, making unhappy beings happy, caring for poor beings devoid of the wealth of the Dharma, making beings who are suffering
- happy, elevating beings who have fallen down, bringing relief to those who are shipwrecked, saving beings who are in fear,
- sounding out the words of all roots of merit, emitting the words of turning away from bad actions, bringing beings to the
- adoption of good qualities, establishing beings in beneficial conduct, engendering the power of joy, emitting pleasant words
- that are a method of gathering pupils, and showing consistency of words and actions
Sudhana saw, issuing forth from Sāgaradhvaja’s navel, a multitude of ṛṣis manifesting as the bodies of all beings,
- wearing robes of antelope skins
From up in the sky they were proclaiming the qualities of a buddha, speaking the word
Sudhana, the head merchant’s son, saw, issuing forth from the sides of Sāgaradhvaja’s upper body, nāga maidens as
- numerous as all the worlds in existence, and in each instant of mind pervading the entire realm of phenomena. They were
- appearing as inconceivably numerous bodies, manifesting an inconceivable number of nāga miracles, establishing in the sky an
- inconceivable adornment of clouds of scented water, adorning the sky with the inconceivable adornment of clouds of flowers,
- arraying the entire sky with the inconceivable adornment of clouds of garlands, and covering the entire realm of phenomena
- with the inconceivable adornment of clouds of precious parasols; with the inconceivable adornment of clouds of precious
- banners; with the inconceivable adornment of clouds of precious streamers; with the inconceivable adornment of the rain from
- clouds of various pendant ornaments; with the inconceivable adornment of the rain from clouds of excellent precious jewels;
- with the inconceivable adornment of the rain from clouds of various precious necklaces and flowers; with the inconceivable
- adornment of the rain from clouds of the Dharma of buddhas and bodhisattvas seated cross-legged on precious thrones; with the
- inconceivable adornment of the rain from clouds of the sound of the Dharma songs of a multitude of apsarases wearing a variety
- of divine, precious jewelry; with the inconceivable adornment
Vast clouds and mists of the best incense stationed
Sudhana saw, issuing forth from the śrīvatsa on Sāgaradhvaja’s chest, asura lords as numerous as the atoms in
- countless buddha realms, in each instant of mind pervading the realm of phenomena and manifesting networks of inconceivable,
- miraculous asura conjurations; agitating oceans;
Sudhana saw, issuing forth from Sāgaradhvaja’s back, a multitude of śrāvakas and pratyekabuddhas as numerous as the - atoms in countless buddha realms and pervading the realm of phenomena. The śrāvakas and pratyekabuddhas were teaching the - absence of a self and the absence of a being to those beings who were to be guided by them and had attachment to a self; they - were teaching the impermanence of the composite to those who were attached to permanence, ugliness to those who had the - conduct of desire, love to those who had the conduct of anger, and dependent origination to those who had the conduct of - ignorance; and they were teaching the way of the Dharma that has the range of wisdom to those who had equal amounts of those - conducts, teaching the absence of a basis to those who delighted in the range of sensory perceptions, inspiring higher - aspirations in those who intended to dwell in peace, and illuminating the gateways to all directions and all the gateways of the ocean of ways in the Dharma.
-Sudhana saw, issuing forth from Sāgaradhvaja’s shoulder blades, yakṣa and rākṣasa lords as numerous as the atoms in
- countless buddha realms, having various forms, peculiar bodies of various colors and widths, various kinds of mendicancy, and
- various kinds of mounts. They were accompanied by various kinds of entourages, spreading throughout the realm of phenomena,
- and they were engaging in protecting the realm of beings, engaging in emitting different kinds of light, singing various
- songs, and filling the directions and intermediate directions of space with the accomplishment of various distinct methods as
- numerous as the atoms in countless buddha realms. They did this so as to guard all good conduct, so as to guard all the
- assemblies of the āryas, so as to care for all bodhisattvas, so as to protect through the activity of
Sudhana saw, issuing forth from Sāgaradhvaja’s stomach, kinnara lords as numerous as the atoms in countless buddha realms, accompanied by - entourages of countless hundreds of thousands of kinnara maidens and gandharva lords as numerous as the atoms in countless - buddha realms, accompanied by entourages of countless hundreds of thousands of gandharva maidens, spreading throughout the - realm of phenomena, with the sounds of countless hundreds of thousands of musical instruments and the singing of songs that - had the nature of the Dharma, eulogizing the aspiration to enlightenment, elucidating bodhisattva conduct, praising all the - gateways to complete buddhahood, causing entry into all the gateways of the Dharma, causing aspiration for all the gateways to - miracles, elucidating all the gateways to nirvāṇa, causing the acquisition of all the gateways to the Buddha’s teaching, - causing joy for all the gateways to beings, causing the purification of all buddha realms, causing the elucidation of all the - Dharma gateways, causing all the gateways to obscuration to be repelled, and causing all the gateways to the roots of merit to - be developed.
-Sudhana saw, issuing forth from Sāgaradhvaja’s mouth, cakravartins as numerous as the atoms in countless buddha
- realms, possessing an entourage of the seven jewels and the four divisions of the army;
Sudhana saw, issuing forth from Sāgaradhvaja’s eyes, hundreds of thousands of sun disks as numerous as the atoms in
- countless buddha realms, filling the realm of phenomena of all beings
Sudhana saw, issuing forth from the ūrṇā hair between Sāgaradhvaja’s eyebrows, a multitude of moons as numerous as - the atoms in countless buddha realms, filling the ten directions of the realm of phenomena and overpowering all lords of - devas, turning all the world away from delighting in desires, praising delight in seeing the buddhas, and dedicated to guiding - measureless beings.
-Sudhana saw, issuing forth from the Sāgaradhvaja’s forehead, Mahābrahmās as numerous as the atoms in countless
- buddha realms, filling the ten directions of the realm of phenomena, who had a peaceful deportment, spoke with the voice of
- Brahmā, supplicated all the buddhas for instruction, eulogized all the buddhas,
Sudhana saw, issuing forth from Sāgaradhvaja’s head, bodhisattvas as numerous as the atoms in countless buddha
- realms, filling in each instant of mind the ten directions of the realm of phenomena, manifesting bodies that had various
- colors, forms, and adornments,
Sudhana saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms and were
- describing the perfection of good conduct manifesting from all their pores, an ocean of the past practice by all the buddhas
- of the perfection of good conduct. They were causing all beings to turn away from the entire field of existences and worlds
- and directing them to the field of the tathāgatas; they were deploring the world of desire;
Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms and were
- revealing worlds to be golden in color. They were establishing beings in having no anger and no vexation and in states of mind
- that are without harshness, without hatred,
Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, who were
- revealing the infinite power of the diligence of bodhisattvas, and who were describing how, through the power of never turning
- back from striving for omniscience, were never weary in seeking for an ocean of hearing the Dharma. They were causing beings
- to engage in serving and making offerings to all the tathāgatas; establishing beings in the great diligence that repels the
- entire mass of suffering; emanating all the clouds of the bodies of the past practice by the tathāgatas of dedication to the
- perfection of diligence; teaching the perfection of diligence of the bodhisattvas; disintegrating the mountains of the
- laziness of beings; establishing beings in the perfection of patience; and leading the world to power over karma, fixed in
- their resolve.
Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were - filling the realm of phenomena in each instant of mind, and were establishing beings on the path of mindfulness of the - bodhisattvas. They were eliminating all obscurations, obstacles, and darkness; turning beings away from all conceit and - carelessness; establishing them in the qualities of carefulness; casting down the banner of arrogance, haughtiness, and pride; - describing an ocean of aspects of the meditation of the buddhas; praising the perfection of meditation to the world; emanating - from all their pores clouds of the many past practices by the tathāgatas of the perfection of meditation; and establishing - beings in power over mind.
-Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were
- filling the realm of phenomena in each instant of mind, and were emanating from all their pores clouds of the many past
- practices by the tathāgatas of seeking the Dharma. With all languages, which are an ocean of the aspects of speech, they
- emitted the thunder of the clouds of the perfection of wisdom; radiated the lightning of the correct view; resounded with the
- words on the nature of phenomena; destroyed the mountains of the view of a self held by beings; extracted the splinters of all
- wrong views; cleared away doubts, uncertainties, and equivocation; and praised power over motivation.
Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were
- filling the realm of phenomena in each instant of mind and
- describing the field of the way of skillful methods of all the buddhas. They were emanating from all their pores clouds of the
- many past practices by the tathāgatas of skillful methods for all beings, revealing the conduct of skillful methods to the
- world, explaining skill
Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were
- filling the realm of phenomena in each instant of mind through the miraculous power of prayer, and were emanating from all
- their pores the thunder of the clouds of the ocean of the names of all tathāgatas. They were emanating from all their pores
- clouds of the many past practices of the pure perfection of prayer of all bodhisattvas;
Sudhana also continuously
Sudhana also saw bodhisattvas issuing forth who were as numerous as the atoms in countless buddha realms, were
- filling the realm of phenomena in each instant of mind, and were teaching the field of knowledge to beings. They were
- emanating from all their pores the clouds of the many past practices by the tathāgatas of the pure perfection of knowledge;
- revealing to the world the level of knowledge
Sudhana also saw issuing forth, from within Sāgaradhvaja’s uṣṇīṣa on the crown of his head, the bodies of tathāgatas
- who were as numerous as the atoms in countless buddha realms and were adorned by the pure signs and features of a great being;
- who shone like a mountain of Jambu River gold; whose halos shone measurelessly, radiating into the ten directions; whose
- voices filled the ways of the realm of phenomena, demonstrating the limitless miraculous power of the buddhas. They were
- sending down the rain from the clouds of Dharma equally on all beings; sending down onto the bodhisattvas who had gone to the
- supreme bodhimaṇḍas the rain from the cloud of Dharma called
-
Sudhana also saw issuing forth from all of Sāgaradhvaja’s pores, from each of his pores, fields of networks of light
- rays that were as numerous as the atoms in countless buddha realms, were filling the ten directions of the realm of phenomena,
- and formed countless arrays of powers
Sudhana saw some of the fields of networks of light rays from the pores performing the miracle of giving away all - possessions through a faultless conduct of generosity.
-Sudhana saw some of the fields of networks of light rays from the pores manifesting the field of the correct conduct,
- discipline, commitment, and precepts
Sudhana saw some of the fields of networks of light rays from the pores manifesting the forms of the conduct of
- patience of the bodhisattvas in the three times. They manifested them enduring their hands, feet, and heads
Sudhana saw the manifestation of forms of the images of the conduct of patience of all bodhisattvas: the formed - appearances of other bodhisattvas appearing in the three times who, in seeking omniscience with great compassion, were - enduring, forbearing, and indifferent to physical and mental torments and to their limbs and the smaller parts of their bodies - being cut off. -
-Sudhana saw some of the fields of networks of light rays from the pores manifesting the different separate forms of
- the conduct of diligence of all bodhisattvas: the manifestations of the diligence of the bodhisattvas of the past, future, and
- present making worlds tremble, agitating
Sudhana also saw some of the fields of networks of light rays from the pores manifesting all the many kinds of - bodhisattva conduct that are performed: all their choosing of an existence; their being born into a family; their formation of - a body; their being taught by kalyāṇamitras; the locations for their practicing the instructions of the kalyāṇamitra; the - temples, locations, aerial palaces, lands, or mountain caves that are favorable for the practice of the aspects of the - meditation of the tathāgatas; their physical forms as ṛṣis in which they accomplish those aspects of meditation; their ruling - as kings; their aspiration for renunciation; and the discipline, commitment, and precepts of their path of mendicancy.
-Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores - manifesting the practice of the conduct of the perfection of - wisdom. He saw the acquisitions of a body for seeking all the Dharma, in those bodies giving up all possessions for the sake - of a single word of the Dharma, seeking that single word from all beings, seeking it from all kalyāṇamitras with service and - respect, and seeking it from all the tathāgatas with faith, veneration, and bowing down the body. Just as they do for a single - word of the Dharma, they do the same for all the words of the Dharma that have the perfection of wisdom of the tathāgatas, - seeking them with the apparent image of a body appearing among all beings.
-Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores - manifesting the methods of all bodhisattvas for ripening beings, for gathering as pupils all beings, and he saw the entire - vast extent of the ocean of beings. He saw the dedication to the conduct of skillful methods in their previous lifetimes, how - they gathered pupils through having a body that was the same as that of each and every being.
-Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores - manifesting the conduct that accomplishes the prayers of all the bhagavats in the past kalpas, the conduct that accomplishes - the prayers for ripening all beings, and the conduct that accomplishes the prayers for purifying all realms. Within the field of the accomplishment of those prayers they - accomplished the remedy for each fault of saṃsāra at the feet of this and that tathāgata. Sudhana, the head merchant’s son, - saw all of these manifesting from each single field of networks of light rays from a pore.
-Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores - manifesting an ocean of all the past conduct of the perfection of strength.
-Sudhana, the head merchant’s son, also saw some of the fields of networks of light rays from each of the pores - manifesting an ocean of all the past practice of the conduct of wisdom that has the nature of awaking beings from the sleep of - ignorance.
-Sudhana, the head merchant’s son, thus observed and examined the bhikṣu Sāgaradhvaja resting in meditation. He was
- mindful of the field of liberation of samādhi; he was contemplating the inconceivable,
When six months and six days had passed, the bhikṣu Sāgaradhvaja arose from his samādhi. Then Sudhana said to him, - “Ārya, this wonderful samādhi that is so profound; that is so vast; that has such an immeasurable scope; that has such an - inconceivable manifestation; that has such an unequaled radiance; that has such innumerable displays; that has such an - inviolable range; that has such an unalloyed scope; that has such a universal illumination; that has such an accomplishment of - benefit for limitless beings; that brings such a cessation of the measureless sufferings of all beings; that is present in - order to end the sufferings of poverty; that is present in order to save beings from existences of rebirth as animals, in - order to close all the gateways that lead to unfortunate existences, in order to lead onto the path to higher existences, in - order to bring the joy and happiness of devas and humans, in order to bring the experience of joy within the scope of - meditation, in order to increase joy in composite conduct, and in order to show the gateway to escape from the three realms - that is present in order to illuminate the causes for the creation of the aspiration to enlightenment, to increase the causes - for generating the accumulations of merit and wisdom, to - increase the vast power of great compassion, to develop the strength of great prayers, to attain the illumination of the path - of the bodhisattvas, to establish the yāna of the perfections, to accomplish entry into the exceptional Mahāyāna, to know and - illuminate the completely good conduct, to know and attain the illumination of the bodhisattva bhūmi, to accomplish the - prayers, conduct, and pure-emergence displays of all the bodhisattvas; and that becomes present in order to ascend without - impediment to the level of omniscience—Ārya, what is the name of this samādhi?”
-The bhikṣu Sāgaradhvaja answered, “Noble one, it is the perfection of wisdom called
“Noble one, if you meditate on the
Sudhana asked, “Ārya, what is the range of this samādhi?”
- -The bhikṣu Sāgaradhvaja answered, “Noble one, if you rest in this samādhi, you will have no impediment in perceiving - world realms; you will have no impediment in entering those world realms; you will have no impediment in overpowering those - world realms; you will have no impediment in adorning those world realms; you will have no impediment in cleansing those world - realms; you will have no impediment in purifying those world - realms; you will have no impediment in perceiving and looking at the buddhas; you will have no impediment in examining the - greatness of the buddhas; you will have no impediment in knowing the miracles of the buddhas; you will have no impediment in - comprehending and understanding the strengths of the buddhas; you will have no impediment in comprehending the ocean of the - qualities of the buddhas; you will have no impediment in obtaining the rain of the Dharma clouds of the buddhas; you will have - no impediment in knowing and understanding distinctly the Dharma wheels of the buddhas; you will have no impediment in - comprehending and understanding the ocean of the circles of followers of the buddhas; you will have no impediment in - comprehending and following the ten directions; you will have no impediment in examining the Dharma taught by the buddhas; you - will have no impediment in examining the directions of the buddhas; you will have no impediment in never abandoning the - direction of great compassion; you will have no impediment in filling the directions with great love; you will have no - impediment in never tiring of the direction of gazing at the buddhas; you will have no impediment in comprehending and - understanding all of the ocean of the buddhas; you will have no impediment in knowing and understanding all of the ocean of - beings; you will have no impediment in knowing and understanding all of the ocean of the faculties of beings; and you will - have no impediment in knowing all the different faculties of beings.
-“Noble one, I know only this conduct of the perfection of wisdom. How could I know or describe the qualities of, - teach the conduct of, describe the scope of, praise the strength of the great prayers of, illuminate the gateway for the - emergence of, describe the true accomplishment of, teach the path of, follow the continuum of samādhi of, know the scope of - the mind of, or be able to comprehend the equanimity of the wisdom of the entry by the bodhisattvas in the ocean of the - conduct of the perfection of wisdom? So too of the pure understanding of the scope of the realm of phenomena, of having the wisdom that follows knowing all phenomena, of - pervading the immeasurable field of perception with a vast understanding, of having the power of the radiance of great mental - retention, of the purity of the radiance of the field of samādhi, of the emergence of the mighty power of miraculous - clairvoyance, of entering an ocean of unceasing discernment, of the sweet voice of the essence of the bodhisattva bhūmi, or of - becoming a refuge for all beings.
-“Depart, noble one. In this southern region there is a land called Samudravetāḍī, in which there is a park named - Samantavyūha to the east of the city Mahāprabhasa. There dwells an upāsikā by the name of Āśā, who is the wife of Suprabhasa, - a lord over humans. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ”
-Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content, having received the essence from
- the bhikṣu Sāgaradhvaja, having been nourished by the Dharma, having been brought into the field of samādhi, having attained
- the illumination of the light of wisdom, having attained the
- illumination of the radiance of samādhi, having realized a pure aspiration, his mind
Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sāgaradhvaja, circumambulated the
- bhikṣu Sāgaradhvaja a hundred thousand times, keeping him to his right, bowed down and paid homage to the bhikṣu
- Sāgaradhvaja, and, looking back again and again, paying homage to him, bowing down to him, venerating him,
Sudhana, the head merchant’s son, delighted by the qualities of the kalyāṇamitra, sent forth by the kalyāṇamitra, empowered by the sight of the kalyāṇamitra, practicing the
- instructions of the kalyāṇamitra, remembering the words of the kalyāṇamitra,
Eventually he came to the Samantavyūha Park in Samudravetāḍī. He saw the Samantavyūha Park, which was encircled by
- precious walls and rows
Within the great park of Samantavyūha there were ten trillion mansions that had an array of spires
All around there were a million ponds with yellow sandalwood mud, covered with lotuses of various colors made from - all precious materials and filled with stainless water illuminated by the great radiance of the precious lotuses.
-In the center of Samantavyūha Park there was a great aerial palace called Vicitradhvaja. It had a floor made of jewels from within the ocean; it was adorned
- by beryl
In this celestial mansion called Vicitradhvaja, countless, innumerable seats, which were lotus pericarps, had been
- arranged. There had been arranged and set out lotus pericarps of precious jewels that illuminated the directions, lotus
- pericarps of shining precious jewels, lotus pericarps of precious jewels that illuminated
The celestial mansion Vicitradhvaja had many pinnacles made of countless jewels, displaying an array of various - jewels that were beautiful, attractive, and delightful, with countless colors. -
-A million great canopies covered the Samantavyūha Park from above. There were canopies of cloth, canopies of
- creepers, canopies of flowers, canopies of garlands, perfumed canopies, canopies of jewels, canopies of gold, canopies of
- adornments, canopies of shining diamond jewels, canopies of apsarases conjured by Airāvaṇa the king of elephants,
The park was covered with a million precious networks. There were networks of precious bells; networks of precious
- parasols; networks of precious images;
The park was also covered with a million great radiances. There was the radiance of precious starlight jewels, the - radiance of precious sunstones, the radiance of precious moon-banner jewels, the radiance of precious incense-smoke jewels, - the radiance of precious lotus-essence jewels, the radiance of precious star-banner jewels, the radiance of precious - great-lamp jewels, the radiance of precious all-illuminating jewels, the radiance of precious great-clouds-of-perfume jewels, - the radiance of precious garlands-of-lightning jewels, - and so on—a million such great radiances from precious jewels illuminated the park.
-In that park there were a million great clouds of adornments that rained down adornments; there was thunder from a - million clouds of yellow sandalwood; there was the beauty of a million clouds of hanging garlands and wreaths that transcended - those of the devas; there was the rain from a million clouds of various kinds of clothing that transcended those of the devas; - there was the beautification from a million clouds of adornments that transcended those of the devas; there was a cloud of a - million devas who, wishing to see, looked downward and bowed their bodies in a rainfall of homage; there was a cloud of a - million apsarases, with the same extent of past conduct, who sent down a rain of the offering of their bodies; and there was a - cloud of a million bodhisattvas listening to the Dharma and sending down a rain for those who are thirsty.
-The upāsikā Āśā was seated there on a great throne of the essence of gold, wearing a crown of a net of pearls, the - essences of the sea; wearing on her arms gold armlets and bracelets transcending those of the devas; her arms adorned by - precious jewels shining with glorious light rays; wearing precious, stainless, dark blue pendant earrings; her head - beautifully adorned by a net of precious jewels; wearing precious lion-face jewels on the upper part of her ears; wearing a - necklace of precious king of wish-fulfilling jewels at her throat; her body covered in a brightly shining net of all - jewels.
-A quintillion beings were bowing down to her in homage. In front of this upāsikā, there came from the eastern
- direction countless, innumerable beings: Mahābrahmās, court
- priests of Brahmās, and Brahmakāyika devas,
In the same way, from the south, the west, the north, the northeast, the southeast, the southwest, the northwest,
- above, and below there came many beings: Mahābrahmās, court priests of Brahmās, Brahmakāyika devas,
All those who suffered from various illnesses, were mired in various kleśas, were attached to various wrong views, or
- were obscured by karmic obscurations, as soon as they saw Upāsikā Āśā, were healed of their illnesses, became freed from the kleśas that stained their
- minds,
Then Sudhana, the head merchant’s son, entered the Samantavyūha Park, looked around at everything, and saw the - upāsikā Āśā seated on a magnificent throne. He approached the upāsikā Āśā and, having reached her, bowed his head to the feet - of the upāsikā Āśā. He circumambulated her, keeping her to his right, many hundreds of thousands of times and then said, - “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should - train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that - you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”
-The upāsikā Āśā said, “Noble one, I have attained the bodhisattva liberation called
“Noble one, when beings who have not developed the roots of merit, have not become pupils of a kalyāṇamitra, and have - no intention to attain complete buddhahood look at me, I do not appear within their field of vision.
-“Noble one, merely through seeing me, beings become irreversible on the path to the highest, complete - enlightenment.
-“Moreover, noble one, tathāgatas come from the east into my presence, and they sit on precious thrones and teach the - Dharma. And just as they come from the east, they come in that way from the ten directions.
-“Therefore, noble one, I am never without the sight of the tathāgatas, I am never without the teaching of the Dharma, - and I am never without the company of bodhisattvas.
-“Noble one, eighty-four hundred thousand quintillion beings who have the same level of conduct as me are present in - this Samantavyūha Park. They are all irreversibly progressing to the highest, complete enlightenment. -
-“Noble one, all the other beings who are present here will also progress irreversibly to the highest, complete - enlightenment and will be included within the irreversible saṅgha and have the same level of conduct as myself.”
-Sudhana asked, “Āryā, how long have you had the aspiration to attain the highest, complete enlightenment?”
- -The upāsikā Āśā answered, “Noble one, I remember my past lives. There was the tathāgata arhat samyaksaṃbuddha named
- Dīpaṅkara. I took the vows of celibacy in the presence of that tathāgata. I made offerings to that tathāgata. I obtained the
- teaching of the Dharma from that tathāgata. Before him there was a tathāgata named
“Noble one, in that way I think of and remember the continuous sequence of one life after another, one kalpa after - another, and the successions of one buddha after another, - remembering tathāgatas as numerous as the grains of sand in thirty-six Ganges Rivers, whom I served, propitiated, made - offerings to, honored, and heard the Dharma from and within whose teaching I practiced the conduct of celibacy.
-“Noble one, the tathāgatas know how many tathāgatas beyond that I have honored.
- -“Noble one, the bodhisattvas are immeasurable because they fill the realm of phenomena through developing the - aspiration for enlightenment for the first time.
-“Noble one, the bodhisattvas are immeasurable because through great compassion they enter into all worlds.
- -“Noble one, the bodhisattvas are immeasurable because through great prayers they are based upon every
“Noble one, the bodhisattvas are immeasurable because through their great love they are spread among all beings.
- -“Noble one, the bodhisattvas are immeasurable because through their bodhisattva conduct they include all kalpas in - all realms.
-“Noble one, the bodhisattvas are immeasurable because through the power of samādhi they are irreversible on the - bodhisattva path.
- -“Noble one, the bodhisattvas are immeasurable because through the power of retention they realize the way of - retention that supports all beings.
-“Noble one, the bodhisattvas are immeasurable because through the power of the radiance of knowledge they realize and - possess the way of the knowledge of the three times. -
- -“Noble one, the bodhisattvas are immeasurable because through the power of clairvoyance they accomplish wheels of - nets of light in accordance with the thoughts and aspirations of beings in all realms.
-“Noble one, the bodhisattvas are immeasurable because through the power of discernment they can satisfy all beings by - uttering just one word.
- -“Noble one, the bodhisattvas are immeasurable because through the purity of their bodies they pervade all the buddha - realms with their bodies.”
-Sudhana asked, “Āryā, at which twilight will you attain the highest, complete enlightenment of buddhahood?”
- -Āśā answered, “Noble one, it is like this: bodhisattvas do not develop the aspiration for enlightenment with the
- intention of guiding and ripening one
“A bodhisattva does not develop the aspiration for enlightenment for the sake of a
“The bodhisattvas do not develop the aspiration for enlightenment for the sake of the beings in one world realm, and
- so on, up to an
“The bodhisattvas do not develop the aspiration for enlightenment for the sake of beings in world realms as numerous
- as the atoms in a four-continent world realm, or for the sake of beings in world realms as numerous as the atoms in a thousand
- such world realms, or for the sake of beings in world realms as numerous as the atoms in a million such world realms, or for
- the sake of beings in world realms as numerous as the atoms in a billion such world realms, or for the sake of beings in world
- realms as numerous as the atoms in an
“The bodhisattvas develop the aspiration for enlightenment in order to guide and ripen the beings throughout the - entirety of all world realms without exception or remainder.
-“The bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to,
- and honor one buddha, or to serve, propitiate, make offerings to, and honor ten buddhas, and so on up to the bodhisattvas do
- not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor buddhas as numerous
- as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to,
- and honor the succession of buddhas within one world realm and so on up to the bodhisattvas do not develop the aspiration for
- enlightenment in order to serve, propitiate, make offerings to, and honor the succession of buddhas within world realms as
- numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to purify one buddha realm and so on up to
- the bodhisattvas do not develop the aspiration for enlightenment in order to purify buddha realms as numerous as the atoms in
- an
“The bodhisattvas do not develop the aspiration for enlightenment in order to hold the teachings of one tathāgata
- and so on up to the bodhisattvas do not develop the
- aspiration for enlightenment in order to hold the teachings of tathāgatas as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the different prayers
- established by one buddha and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to
- comprehend the different prayers established by buddhas as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the displays of one buddha realm
- and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the displays of buddha
- realms as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the circle of followers of one
- buddha and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the circle of
- followers of buddhas as numerous as the atoms an
“The bodhisattvas do not develop the aspiration for enlightenment in order to possess the Dharma wheel of one
- tathāgata and so on up to the bodhisattvas do not develop the
- aspiration for enlightenment in order to possess the Dharma wheel of tathāgatas as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the ocean of the mind of one
- being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the oceans of
- the minds of beings as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to know the wheel of faculties of one
- being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to know the wheels of
- faculties of beings as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to know the ocean of faculties of one
- being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to know the ocean of faculties
- of beings as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the succession of kalpas in one
- world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the succession
- of kalpas in world realms as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to enter an investigation of the
- propensities for conduct of beings in one world realm and so
- on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter an investigation of the
- propensities for conduct of beings in world realms as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of kleśas
- of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order
- to comprehend the entire ocean of kleśas of all beings within world realms as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the
- karma of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in
- order to comprehend the entire ocean of the karma of all beings within world realms as numerous as the atoms in an
“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the
- conduct of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment
- in order to comprehend the entire ocean of the conduct of all beings within world realms as numerous as the atoms in an
-
“The bodhisattvas develop the aspiration for enlightenment in order to guide and ripen the beings throughout the - entirety of all world realms without exception or remainder.
-“The bodhisattvas develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and - honor all buddhas without remainder.
-“The bodhisattvas make the prayer to serve, propitiate, make offerings to, and honor the succession of buddhas within - all world realms without remainder.
-“The bodhisattvas have the firm intention to purify all buddha realms without remainder.
- -“The bodhisattvas are dedicated to holding the teachings of all tathāgatas without remainder.
-“The bodhisattvas have the strength of mind to comprehend the different prayers established by all buddhas without - remainder.
- -“The bodhisattvas are resolved to enter the displays of the qualities of all buddha realms without remainder.
-“The bodhisattvas develop aspiration in order to enter the circle of followers of all buddhas without remainder.
“The bodhisattvas pray to comprehend the oceans of the minds of all beings without remainder.
-“The bodhisattvas long to comprehend the wheels of faculties of all beings without remainder. -
- -“The bodhisattvas are enthused to comprehend the oceans of faculties of all beings without remainder.
-“The bodhisattvas aspire to comprehend the succession of kalpas in all world realms without remainder.
- -“The bodhisattvas have the determination to eradicate the ocean of kleśas of all beings without remainder.
-“The bodhisattvas have the rising of the sun of great knowledge in order to dry up the ocean of the karma and kleśas - of all beings without remainder.
- -“The bodhisattvas develop the radiance of wisdom in order to know the conduct of all beings without remainder.
-“The bodhisattvas gather the clouds of great compassion in order to end the mass of suffering of all beings without - remainder.
-“Noble one, in brief, the bodhisattvas accomplish these and millions of countless other ways and gateways of - bodhisattva conduct.
-“Moreover, noble one, bodhisattva conduct is the acquisition of all Dharmas in order to realize wisdom. Bodhisattva - conduct is the acquisition of all realms in order to accomplish their purification.
-“Therefore, noble one, may my prayers reach their conclusion only when the realm of desire
Sudhana asked, “Āryā, what is the name of this liberation?”
- -Āśā replied, “Noble one, this liberation is called
“Noble one, I know only this bodhisattva liberation. How could I know or describe the qualities of the conduct of - bodhisattvas who have minds like an ocean because they have received all the Buddhadharma, who are like Mount Meru because of - their firm commitment, who are like beautiful kings of healing because they free all beings from the illness of the kleśas, - who are like the sun because they dispel the darkness of ignorance for all beings, who have minds that are like the earth - because they support the aspirations of all beings, who are like the air because they benefit all beings, who are like lamps - because they bring the light of knowledge to all beings, who are like clouds because they send down with peaceful sounds a - rain of the Buddhadharma, who are like the moon because they emit a network of light rays of merit, and who are like Śakra - because they are dedicated to the protection of all beings? How could I speak of their inconceivable bodhisattva training? How - could I teach the forms of their bodhisattva prayers?
-“Depart, noble one. In this southern region, in this Samudravetāḍī,
“Go to him and ask him. Noble one, he will teach you - the bodhisattva conduct.”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Āśā and circumambulated the upāsikā
- Āśā, keeping her to his right, a hundred thousand times. Looking back again and again, bowing, his face covered with tears,
- thinking of the rarity of the highest enlightenment, thinking of the rarity of being able to honor a kalyāṇamitra, thinking of
- the rarity of meeting a superior being, thinking of the rarity
Then Sudhana, the head merchant’s son, thinking of following the bodhisattva instructions, thinking of following the
- pure conduct of bodhisattvas, thinking of increasing the strength of the merit of bodhisattvas, thinking of the illumination
- of the power of seeing the buddhas, thinking of developing the power to attain the treasure of the Dharma, thinking of increasing the power of accomplishing the great prayers, thinking
- of facing every direction in the realm of the Dharma, thinking of the illumination of the nature of the Dharma, thinking of
- the dispersal of all obscurations, thinking of looking at the realm of Dharma free of darkness, thinking of the
- motivation
He searched and searched for the ṛṣi Bhīṣmottaranirghoṣa. At that time, the ṛṣi Bhīṣmottaranirghoṣa was dwelling in
- an ashram in a delightful forest of countless different kinds of trees and creepers. In that forest there was a canopy of the
- leaves of various trees, there were always flowers blossoming on trees of various kinds, and there were fruit trees always
- laden with fruit. Platforms of precious fruit had formed at the feet of trees that were made of the various kinds of precious
- materials. There were beautifully proportioned
Sudhana saw the ṛṣi Bhīṣmottaranirghoṣa and circumambulated the ṛṣi Bhīṣmottaranirghoṣa a hundred thousand times, - keeping him to his right.
-The ṛṣi Bhīṣmottaranirghoṣa was seated under a canopy of interlaced sandalwood branches. His hair was bound into a topknot of matted locks, he wore clothing made of - skins and grass, with a skirt of bark, and he was seated on a cushion of grass.
- -Sudhana approached the ṛṣi Bhīṣmottaranirghoṣa.
-When he had approached him, seeing that omniscience arises from the gateway of the kalyāṇamitra, the genuine
- kalyāṇamitra that one wishes to find, because the kalyāṇamitra teaches the true path; seeing that omniscience is dependent on
- the instructions of the kalyāṇamitra because they lead one to the level of omniscience; seeing that omniscience is dependent
- on the friendship of the kalyāṇamitra because they lead one to the island of the jewels of the wisdom of the ten strengths;
- seeing that omniscience is the illumination from the lamp of the kalyāṇamitra because they create the light of the wisdom of
- the ten strengths; seeing that the kalyāṇamitra is the road to omniscience because they lead one to the city of unimpaired
- omniscience, seeing that omniscience is the lamp of the kalyāṇamitra because they reveal that which is equal and unequal;
- seeing that the kalyāṇamitra is the bridge
“Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas - train in bodhisattva conduct and in what way they practice it!”
-The ṛṣi Bhīṣmottaranirghoṣa looked at the ten thousand brahmin
Then the ten thousand brahmin youths scattered beautiful flowers with lovely aromas and in various colors over
- Sudhana, the head merchant’s son, strewed them over him,
- covered him with them, paid homage to him, bowed down to him, circumambulated him, keeping him to their right, and then said
- these words to him: “This one will become a protector of all beings; he will end all the sufferings in the hells, he will
- block all the pathways to rebirth as animals, he will turn beings away from the path that leads to the world of Yama, he will
- close the doors to the unfortunate existences, he will dry up the ocean of existences, he will cut through the bondage of
- existences, he will repel the mass of suffering, he will dispel the darkness of ignorance, he will establish a
-
Then the ṛṣi Bhīṣmottaranirghoṣa said to those youths, “Young men, when someone has developed the aspiration for the - highest, complete enlightenment and practices bodhisattva conduct, they create happiness for all beings and will eventually - attain omniscience. Young men, this noble one has developed the aspiration for the highest, complete enlightenment, and - therefore he will bring to completeness all the qualities of buddhahood. -
-Then the ṛṣi Bhīṣmottaranirghoṣa said to Sudhana, the head merchant’s son, “Noble one, I have attained the
- bodhisattva liberation called
Sudhana asked, “What is the scope of this bodhisattva liberation called
The ṛṣi Bhīṣmottaranirghoṣa extended his right hand and with it stroked and held the head of Sudhana, the head - merchant’s son.
-As soon as the ṛṣi Bhīṣmottaranirghoṣa held the head of Sudhana, the head merchant’s son, with his right hand, - Sudhana, the head merchant’s son, saw in the ten directions buddha realms as numerous as the atoms in a million buddha realms; - he perceived himself to be sitting at the feet of buddhas as numerous as the atoms in a million buddha realms; he saw the - countless pure displays of forms within those buddha realms; he saw the ocean of the multicolored display of the circles of - followers of those tathāgatas; he saw in the midst of those oceans of the circles of followers the bodies of the tathāgatas, - which were adorned with the shining signs and features of a great being; he listened to their Dharma teachings without missing - a single word or term; he obtained those Dharma wheels of the tathāgatas, each distinct from the other; he received the rain - of Dharma that fell according to the various aspirations of beings; and he comprehended an ocean of the past prayers of those - tathāgatas, which were purified by the power of various aspirations; he also comprehended those pure oceans of various prayers, which were oceans that had been - accumulated by the buddhas; he also saw the perception of the colors of the bodies of the buddhas that satisfied beings in - accordance with their wishes; he also saw the network of light rays from the buddhas as various passionless, pure displays of - halos; and he also perceived the strengths of those buddhas that possessed the unobscured radiance of wisdom.
-In that way, he was illuminated by the light of wisdom from the bodhisattva liberation called
He perceived sitting at the feet of some tathāgatas for one day and night, at the feet of some for seven days, at the
- feet of some for half a month, at the feet of some for one month, at the feet of some for one year, at the feet of some for a
- hundred years, at the feet of some for a thousand years, at the feet of some for a hundred thousand years,
Then the ṛṣi Bhīṣmottaranirghoṣa released Sudhana, the head merchant’s son, and Sudhana perceived again that he was - sitting at the feet of the ṛṣi Bhīṣmottaranirghoṣa.
-The ṛṣi Bhīṣmottaranirghoṣa asked him, “Noble one, do you remember?”
- -Sudhana replied, “Ārya, I remember the blessing of the kalyāṇamitra.”
-The ṛṣi Bhīṣmottaranirghoṣa said, “Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this southern region, in the land called Īṣāṇa, there dwells a brahmin by the name of - Jayoṣmāyatana. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ”
-Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content. He bowed his head to the feet of - the ṛṣi Bhīṣmottaranirghoṣa, circumambulated the ṛṣi Bhīṣmottaranirghoṣa, keeping him to his right, many hundreds of - thousands of times, and, looking back again and again, departed from the ṛṣi Bhīṣmottaranirghoṣa. - -
-Sudhana, the head merchant’s son, was illuminated by the wisdom of the bodhisattva liberation called
Focused on the kalyāṇamitra, Sudhana eventually arrived in the land called Īṣāṇa and went to where the brahmin - Jayoṣmāyatana was.
-At that time, the brahmin Jayoṣmāyatana was practicing the basis for accomplishing omniscience and practicing extreme
- asceticism. On all four sides of himself he had lit fires the size of mountains. Towering above was the precipice of a great
- mountain with a path of razors leading up it.
Sudhana, the head merchant’s son, bowed his head to the feet of the brahmin Jayoṣmāyatana, sat down before him, and - with his hands together in homage said, “Ārya, I have developed the aspiration for the highest, complete enlightenment. How - does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it? Ārya, I have heard that you teach - and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way - they practice it!”
-The brahmin Jayoṣmāyatana said, “Noble one, go and climb up this mountain on the path of razors and then jump down - into this fire. In that way, your bodhisattva conduct will become pure.”
-Sudhana, the head merchant’s son, thought, “It is rare to avoid the eight unfavorable existences. It is rare to
- become a human.
“This person who will create an obstacle to my roots of merit, who urges me to kill myself, is he a māra? Is he
- blessed by a māra? Is he a follower of
When Sudhana had these thoughts, ten thousand Brahmās who were up in the sky said to him, “Noble one, do not be
- unrelenting in these thoughts! This ārya has attained the illumination of the samādhi
“Noble one, while this ārya was enduring the ascetic practice of the five heats,
Ten thousand māras were also in the sky above, scattering divine precious jewels. They said, “Noble one, while this - ārya was enduring the ascetic practice of the five heats, from this mass of light rays came a great radiance that outshone all - our residences, bodies, adornments, and possessions. Therefore, we too ceased to take pleasure in our residences, and with our - entourages we came into the presence of this ārya. When we had come before him, this ārya taught us the Dharma so that our - minds were healed, we developed the aspiration for enlightenment, and we became irreversible on the way to the highest, - complete enlightenment.”
-Ten thousand Vaśavartin deva kings were also in the sky above, scattering divine flowers. They said, “Noble one, - while this ārya was enduring the ascetic practice of the five heats, we also ceased to take delight in our residences, and - therefore each of us, without entourages, came into the presence of this ārya. When we came into his presence, he taught us - the Dharma so that we gained control over our own minds. He taught us the Dharma so that we would have power over all kleśas, - so that we would have the power to be reborn wherever we wish, so that we would have the power to purify the obscuration of - karma, so that we would have power over all meditative states, so that we would have power over requisites, and so that we would have the power to live as long as we - wish.”
-Ten thousand Sunirmita deva kings were also in the sky above, singing out a melodious roar of divine songs. They
- said, “Noble one, while this ārya was enduring the ascetic practice of the five heats there came from those masses of flames a
- corresponding light that purified, illuminated, and brightened our aerial palaces. It also illuminated and brightened our
- adornments and our apsarases. Then we ceased to take delight in our entourage of young devas and apsarases. We ceased to
- delight in the bliss of desire, and our bodies and minds were left unsatisfied. We came into the presence of this ārya. When
- we came into his presence, he taught us the Dharma so that our minds would be purified. He taught us the Dharma so that our
- minds would be brightened, so that our minds would be very pure,
Ten thousand Saṃtuṣita deva kings were also in the sky with
Ten thousand Suyāma deva kings were also in the sky with an entourage of deva youths and apsarases, all of whom were - sending down a rain of divine coral tree flowers. They said, “Noble one, while this ārya was enduring the ascetic practice of - the five heats, we ceased to take delight in listening to divine songs. As we had ceased to take delight in them, we came into - the presence of this ārya. When we came into his presence, he taught us the Dharma so that we would turn away from all delight - in desires and so that we would attain all of the Buddhadharma.”
-Ten thousand Śakras, lords of devas, each with their thirty-two secondary lords and an entourage of deva youths and - apsarases, were also in the sky. They were dropping down rain from clouds of divine clothing, precious adornments, and - flowers. They said, “Noble one, when this ārya was enduring - the ascetic practice of the five heats, we ceased to take delight in Śakra’s palace, park, pleasure groves, the playing of - divine music, attendants, and songs. As we had ceased to take delight in them, we came into the presence of this ārya. When we - came into his presence, he taught us the Dharma so that we would renounce all delight in desires. He said, ‘All these have the - qualities of being impermanent, unstable, and decaying.’ He taught us the Dharma so that our arrogance and carelessness would - end and we would develop the aspiration for the highest enlightenment.
-“Moreover, noble one, just by his gaze these peaks of Meru are shaken. We became alarmed on being shaken, and as the - omniscient mind cannot be disturbed, we made the prayer to attain omniscient wisdom.”
-Ten thousand nāgas such as the nāga kings Airāvata, Nanda, and Upananda were also in the sky above. They were sending
- down rain from clouds of divine yellow sandalwood, the pleasant sound of a chorus of nāga maidens, and rain that was a flow of
- divine scented water. They said, “Noble one, when this ārya was enduring the ascetic practice of the five heats, from this
- great fire shone a great light that illuminated all the dwellings of nāgas and eliminated the rains of sand and fear of the
- garuḍas. It also pacified anger, refreshed our bodies,
Ten thousand yakṣa lords were also in the sky above. They made various kinds of offerings to the brahmin - Jayoṣmāyatana and Sudhana, the head merchant’s son, and then they said, “Noble one, when this ārya was enduring the ascetic - practice of the five heats, we and all our retinues developed a loving mind toward humans. All yakṣas, rākṣasas, and - kumbhāṇḍas also developed loving minds. They came before us with loving minds and without violence. We too were overpowered by - the power of love, and each of us ceased to delight in our own residences. In that way, we each went with our retinues to the - presence of the ārya. When we arrived, a light came from this ārya’s body, illuminated all our bodies, and filled us with - bliss. In that way, both our bodies and minds became blissful. Then he taught us the Dharma so that the multitude of yakṣas, - rākṣasas, kumbhāṇḍas, and kaṭapūtanas would develop the aspiration to enlightenment.”
-Ten thousand gandharva lords were also in the sky - above, and they said, “Noble one, while we were each dwelling in our own abodes, and when this ārya was enduring the ascetic - practice of the five heats, from this fire came a light that illuminated our abodes. When that light struck us we experienced - inconceivable bliss. We went to be in the presence of this ārya, and when we arrived in his presence, he taught us the Dharma - so that we would progress irreversibly toward the highest, complete enlightenment.”
-Ten thousand asura lords rose up from the ocean, high into the sky, where they knelt on their right knees, and with - hands together in homage they paid homage, saying, “Noble one, when this ārya was enduring the ascetic practice of the five - heats, our asura world, a great circle of earth with its oceans and mountains, shook. All our arrogance and pride was - overwhelmed by his self-discipline and asceticism. We went to be in the presence of this ārya, and when we arrived in his - presence, he taught us the Dharma so that we would abandon all deception, enter the patience of the profound Dharma, be - established in the unshakable true nature of phenomena, and attain the knowledge of the ten strengths.”
-Ten thousand garuḍa lords such as the garuḍa lord
- Mahāvegadhārin manifested in the form of handsome brahmin
Ten thousand kinnara lords were also in the sky. They said, “Noble one, when this ārya was enduring the ascetic
- practice of the five heats, the sound of the word
“Noble one, it is possible that there could be an end to the number of atoms from all the plants, wood, branches,
- leaves, and petals in Jambudvīpa, but there is no end to the number of the names of tathāgatas, of the bodhisattva prayers,
- and of the different engagements in bodhisattva conduct that come from, resound from, and are heard from the rows of palm
- trees and so on up to
“In that way, we experienced bliss through the intense joy of hearing the sound of a river
“We each went to be in the presence of the ārya. When we arrived in his presence, this ārya taught us the Dharma so - that we would become irreversible in our progress to the highest, complete enlightenment.”
-Countless thousands of desire-realm devas with beautiful bodies
Then Sudhana, the head merchant’s son, on hearing this way of the Dharma, was overjoyed, pleased, happy, and content. - He recognized the brahmin Jayoṣmāyatana to be a true kalyāṇamitra. He bowed his head to the feet of the brahmin Jayoṣmāyatana - and said, “Ārya, I confess my transgression of having disobeyed a kalyāṇamitra’s instruction.”
-Then the brahmin Jayoṣmāyatana recited this verse to Sudhana, the head merchant’s son:
-Then Sudhana, the head merchant’s son, climbed the path of razors up the mountain precipice and jumped down into the
- great mass of fire. When he jumped, he attained the bodhisattva samādhi called
Sudhana said, “I am astonished, Ārya! The touch of the fire was blissful, and the mountain path of razors was also - blissful to the touch.”
-The brahmin Jayoṣmāyatana said, “Noble one, I have attained the bodhisattva liberation called
“Depart, noble one. In this southern region there is a city called Siṃhavijṛmbhita. There dwells Maitrayaṇī, the - daughter of King Siṃhaketu, with her entourage of five hundred maidens. Go to her and ask her, ‘How does a bodhisattva train - in bodhisattva conduct? How does a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the brahmin Jayoṣmāyatana, circumambulated the - brahmin Jayoṣmāyatana, keeping him to his right, many hundreds of thousands of times, and, looking back again and again, - departed from the presence of the brahmin Jayoṣmāyatana.
-Sudhana, the head merchant’s son, with inconceivable respect
Sudhana eventually arrived at the city of Siṃhavijṛmbhita. He searched for and sought the maiden Maitrayaṇī and
- heard that Maitrayaṇī, the daughter of King Siṃhaketu, with her entourage of five hundred maidens, was in a palace called
-
Sudhana entered the city of Siṃhavijṛmbhita and went to the residence of King Siṃhaketu. He sat at the king’s outer - gate hoping to see the maiden Maitrayaṇī.
-Sudhana saw many hundreds of people, many thousands of people, many hundreds of thousands of people there.
-He asked them, “Where have you come from? Where are you going?”
- -They replied, “We have come to hear the Dharma from the maiden Maitrayaṇī.”
- -Sudhana thought, “It seems as if everyone is allowed to go in,” and he went inside.
-When he had gone inside and looked around, he saw that the
He saw the maiden Maitrayaṇī, who had deep black eyes,
Sudhana bowed his head to the feet of the maiden Maitrayaṇī, circumambulated her, keeping her to his right, many - hundreds of thousands of times, and with his hands together - in homage sat down before her.
-Sudhana said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how - bodhisattvas should train in bodhisattva conduct and in what way they should practice it.
-“Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how - bodhisattvas should train in bodhisattva conduct and how they should practice it!”
-Maitrayaṇī said, “Noble one, look at the display of my residence!”
- -Sudhana looked all around and saw in each wall, each pillar, each round mirror, each form, each shape, each precious
- jewel, each golden bell, each precious tree, each pore, and each string of jewels the images of the tathāgatas in all the
- realm of phenomena first developing their aspiration for enlightenment, their conduct and the scope of their prayers, the
- display of their setting forth, their manifestation of the attainment of buddhahood, their turning the wheel of the Dharma,
- and their demonstration of passing into nirvāṇa. What he saw from one object of perception he saw from all the objects of
- perception. For example, there appeared in a lake filled with water that was unpolluted and clear the reflection of the sky, the sun, the moon, and the constellations of
- stars. In the same way, in every object of perception within the
When Sudhana had seen and remembered the
She said to him, “Noble one, I have attained the teaching
Sudhana asked, “Āryā, what is the scope of this teaching of the gateway to the perfection of wisdom called
-
Maitrayaṇī answered, “Noble one, having been made to face, reflect on, follow, practice, contemplate, approach,
“There is the gateway to the buddha realms, the gateway to the buddhas, the gateway to the Dharma, the gateway to
- beings, the gateway to the past, the gateway to the future, the gateway to the present, the gateway to the highest state, the
- gateway to merit, the gateway to the accumulation of merit, the gateway to wisdom, the gateway to the accumulation of wisdom,
- the gateway to the forms of prayer, the gateway to conduct, the gateway to pure conduct, the gateway to the creation of
- conduct, the gateway to the perfection of conduct, the gateway to karma, the gateway to the illumination
“However, noble one, I know only this teaching of the gateway to the perfection of wisdom called
“Depart, noble one. In this southern region there is a land called Trinayana. There dwells a bhikṣu by the name of - Sudarśana. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the maiden Maitrayaṇī, circumambulated the - maiden Maitrayaṇī, keeping her to his right, many hundreds of thousands of times, and, looking back again and again, departed - from the presence of the maiden Maitrayaṇī.
-Sudhana, the head merchant’s son, contemplated the profound conduct of wisdom of the bodhisattvas, contemplated
- reaching the profound basis of the realm of phenomena, contemplated all
Eventually he arrived at the land of Trinayana. He searched for the bhikṣu Sudarśana throughout the land, throughout - the towns, throughout the cities, throughout the marketplaces, throughout the villages, throughout the cattle pens, throughout the ashrams of ṛṣis, throughout the regions and - districts, throughout the banks of rivers, throughout mountain caves, and throughout great forests until he saw the bhikṣu - Sudarśana inside a thick forest.
-The bhikṣu Sudarśana was a young adult, handsome, good looking, and attractive. His deep black hair curled to the
- right. His head was like a parasol. There was an uṣṇīṣa on the crown of his head. His forehead was broad. His eyes were wide
- and deep black. His eyelashes were like the eyelashes of a cow. His nose was lovely, high, and prominent.
He was dedicated to possessing the way of the Dharma of all the tathāgatas. He was dedicated to bringing the light of
- wisdom to all beings. He was mindful of the way of the tathāgatas. He was on the meditation walkway. He was walking neither
- too fast nor too slow, serenely and steadily.
He was encircled by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, the world - guardians, humans, and nonhumans.
-When Sudarśana was going to change the direction in which he was walking, the devas of the directions turned
Sudhana, the head merchant’s son, approached the bhikṣu Sudarśana and bowed his head onto the surface of the bhikṣu
- Sudarśana’s feet, covered the surface of the bhikṣu Sudarśana’s feet with kisses,
Then Sudhana sat down before the bhikṣu Sudarśana and with his hands placed together said, “Ārya, I am set on the - highest, complete enlightenment and am seeking bodhisattva conduct.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should - train in bodhisattva conduct and how they should practice it!”
-The bhikṣu Sudarśana said, “Noble one, having reached adulthood, I am newly entered into the homeless life. -
-“Noble one, I have in this one lifetime practiced celibacy before as many tathāgatas as there are grains of sand
“I have purified an array of prayers. I have purified the field of conduct that enters the range of realization.
“I have completed an ocean of the perfections. I have perceived the miraculous manifestations of complete buddhahood. - I have held their wheels of Dharma each distinct from another.
-“I have realized the equality of their strengths. I have held their teachings for as long as their Dharma remained.
- -“I have accomplished, through the power of the accomplishment of the samādhi of the field of prayer, the previous - prayers of all those tathāgatas for the purification of my own buddha realm. -
-“I have accomplished, through the power of entering the samādhi of entering all conducts, the past practice of - bodhisattva conduct by all those tathāgatas for the purification of my own conduct.
- -“I have accomplished, through the power of setting forth on completely good conduct, the pure perfections of all - those tathāgatas.
-“Moreover, noble one, because of the gateway of the perfectly observant wisdom, while I am walking on this meditation - walkway there come toward me the gateways of the continuums of all directions.
-“Through the arising of a single aspiration, the gateways of the continuums of all world realms are moving further
- away in order to purify the transcendence of an
“In one instant of mind, through the power of accomplishing the bodhisattva’s completely good conduct and prayers, I
- directly perceive an
“Through the arising of a single aspiration, through the power of accomplishing the prayers to make offerings to past
- and future buddhas, I directly perceive the vision of an
“Through the arising of a single aspiration, there falls rain from the clouds of Dharma of an
“Through the arising of a single aspiration, through the power of the accomplishment of the prayers to fulfill the
- bodhisattva conduct that are like magical illusions,
“Through the arising of a single aspiration, through the power of the accomplishment of the prayer to concentrate all
- the fields of samādhi through a single samādhi, I directly perceive the ocean of an
“Through the arising of a single aspiration, through the power of the accomplishment of the prayer to attain the
- power of the highest mindfulness, I directly perceive the ocean of an
“Through the arising of a single aspiration, through the power of the accomplishment of the prayer for the end of
- endless beings, I directly perceive an
“Through the arising of a single aspiration, through the power of the accomplishment of the prayer for the light of
- the wisdom of realization, I directly perceive an
“However, noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this southern region there is a city called Sumukha in the land called Śramaṇamaṇḍala. -
- -“There dwells a boy by the name of Indriyeśvara. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva - conduct? How does a bodhisattva practice it?’ ”
-Sudhana, the head merchant’s son, was dedicated to the pure prowess and practice of the bodhisattvas. His mind was - illuminated by the light of the power of the bodhisattvas. In his heart he had mastered the unconquerable fortitude of the - bodhisattvas. His mind was indefatigable because of the excellent armor of the resolution of the bodhisattvas. He was - dedicated to the stability and vastness of the resolute aspiration of the bodhisattvas. He had the aspiration to possess all - the rain from the clouds of bodhisattva conduct. He had the continuity of never having enough of the rain from the clouds of - Dharma of the bodhisattvas. He had the aspiration directed toward realizing all the qualities of the bodhisattvas. He longed - to send himself to be the embodiment of the charioteers for all beings. He longed to lead beings out beyond the great forest - of saṃsāra. He never had enough of gazing upon, listening to, and honoring kalyāṇamitras. He had developed an immeasurable - veneration for the Dharma.
-Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sudarśana, circumambulated the bhikṣu - Sudarśana many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the - presence of the bhikṣu Sudarśana. - - -
-Sudhana, the head merchant’s son, recited,
He eventually, with an entourage of devas, nāgas, yakṣas, and gandharvas, arrived at the city of Sumukha in the land - called Śramaṇamaṇḍala.
-He searched for the boy Indriyeśvara until the devas, nāgas, yakṣas, and gandharvas in the sky above called down, - “Noble one, the boy Indriyeśvara, accompanied by ten thousand - other children, is playing in the sand at the conflux of the rivers.”
-Then Sudhana, the head merchant’s son, went into the city of Sumukha toward the confluence of the rivers. When he - arrived there, he saw the boy Indriyeśvara accompanied by ten thousand children, playing in the sand.
-When he saw the boy Indriyeśvara, he approached him, bowed his head to the boy Indriyeśvara’s feet, circumambulated - the boy Indriyeśvara many hundreds of thousands of times, keeping him to his right, and then sat down before the boy - Indriyeśvara. He placed the palms of his hands together and said, “Ārya, I have developed the aspiration for the highest, - complete enlightenment. How does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it?”
-“Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas - train in bodhisattva conduct and in what way they practice it!”
-Indriyeśvara said, “Noble one, Mañjuśrī Kumārabhūta has taught me writing, numbers, symbols, and counting so that I
- entered through the gateway called
“Thus, noble one, I know all writing and terminology
- in this world; all numbers, calculations, symbols, the knowledge of dice throwing,
“I make all beings enter into those knowledges, settle them in those knowledges, establish them in those knowledges, - make them study those knowledges, make them practice those knowledges, make them stable in those knowledges, make them - dedicated to those knowledges, make them complete those knowledges, make them accomplished in those knowledges, make them use - those knowledges, make them elevate those knowledges, make them increase those knowledges, make those knowledges effective, - bring those knowledges to their conclusion, make them purify those knowledges, make those knowledges stainless, make those - knowledges shine, make those knowledges bright and clear, and make those knowledges vast.
-“Thus, noble one, I know the way of calculations of the bodhisattvas. What is it? -
- -“A hundred thousand times a hundred is ten million.
In front of Indriyeśvara there was a heap of sand that was many yojanas high. He counted how many grains of sand there were in that heap, beginning with “the number of
- grains of sand in this mound” and continuing until he said, “there are an
“Noble one, with this method of counting of the bodhisattvas, the entire extent of the succession of the names of - world realms in the ten directions are taught; with this method of counting of the bodhisattvas, the entire extent of the - succession of the names of world realms in the ten directions is counted.
-“Just as the entire extent of the succession of world realms in the ten directions is taught, in the same way the - succession of names of kalpas in the ten directions is taught, the succession of the names of buddhas is taught, the - succession of the names of Dharmas is taught, the succession of the names of beings is taught, and the succession of the names - of actions is taught, so that all these are comprehended.
-“With this method of counting of the bodhisattvas, the entirety of however many successions of names that can be - taught and that are in the ten directions is comprehended in full. -
-“With this method of counting of the bodhisattvas, the entirety of however many successions of names that can be - taught and that are in the ten directions is counted in full.
-“However, noble one, in that way I know only this light of bodhisattva wisdom that is the possession of the
- clairvoyance of crafts that is the knowledge of all phenomena. How could I know the conduct of the bodhisattvas who engage
- with the number of all beings, who engage with the number of all the accumulations of Dharmas, who engage with the number of
- all the buddhas and bodhisattvas, and who have power over the wheel of the names of all the Dharmas? How could I describe
- their qualities? How could I reveal
“Depart, noble one. In this southern region there is a town called Samudrapratiṣṭhāna, where dwells an upāsikā by - the name of Prabhūtā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ”
-When Sudhana, the head merchant’s son, heard the words of the kalyāṇamitra, the hairs on his body rose, he felt a
- powerful great happiness, and he had great joy in his mind. He had obtained this rare, wonderful jewel of motivation. He had
- developed the motivation of intending to benefit many beings. He had the power to encounter the successive appearances of the
- buddhas. He was dedicated to understanding the pure field of
- the Dharma. He was dedicated to demonstrating setting forth to liberation in different ways appropriate to all places.
Sudhana bowed his head to the feet of the boy Indriyeśvara, circumambulated the boy Indriyeśvara many hundreds of - thousands of times, keeping him to his right, and, looking back again and again, departed from the boy Indriyeśvara.
-Sudhana, the head merchant’s son, had obtained the rain from the cloud of the instructions of the kalyāṇamitras.
-He was like the ocean that never has too much rain from the clouds. The light from the sun of the wisdom of the - kalyāṇamitras had caused the seedling of his powers to sprout from the ground of his ripened good karma.
-The net of light rays from the full moon of the instructions of the kalyāṇamitras had brought ease to his mind and - body.
-Like the herds of deer who wish to drink the clear, cooling water from the Himalayas when they are tormented by the
- heat of the summer
The white lotuses of his mind had blossomed through the instructions of the kalyāṇamitras to become a lotus pond like - a pond with a bed of blossomed lotuses over which hovers a swarm of bees.
-The jewels of the instructions of the kalyāṇamitras, like the island of jewels that is completely filled with all - kinds of jewels, continuously illuminated the mind.
-Like the great accumulation of flowers and fruit on the great Jambu tree, the instructions of the kalyāṇamitras have - a perfect accumulation of merit and wisdom.
-Like the great clouds in the sky born from the sublime play of the great lords of serpents,
Eventually he arrived at the town called Samudrapratiṣṭhāna. When he was searching for the upāsikā Prabhūtā, a great - crowd of people told him, “Noble one, the upāsikā Prabhūtā is in her house in the middle of the city.”
-Sudhana, the head merchant’s son, went to the home of the upāsikā Prabhūtā, and with his palms together in homage, he - stood at the door.
-He saw that the upāsikā Prabhūtā’s house was encircled by a large and extensive precious wall. It had a gateway in - each of the four directions and was adorned with countless measureless jewels that had been created from the ripening of - merit.
-Sudhana entered the house, looked around, and saw the upāsikā Prabhūtā seated on a precious throne. She was a very - young maiden who had newly become an adult, having just reached puberty. She was surpassingly beautiful, attractive, and - lovely to look at. Her skin was an excellent, perfect color. Her hair hung loose. She wore no jewelry. She wore a white robe - and skirt.
-Every being who saw the upāsikā Prabhūtā, whether deva or human, conceived of the upāsikā Prabhūtā as being their - teacher. -
-Apart from buddhas and bodhisattvas, everyone else who came into that house was overwhelmed by her body, the power of - her mind, her majesty, and her color.
-Also, a hundred trillion
Sudhana did not see any store of food or drink in the house, nor did he see any store of clothing, jewelry, or - possessions apart from a single small pot placed before her.
-Sudhana saw ten thousand maidens in front of her. They all had the skin color of apsarases, the bodies of apsarases,
- the manner of apsarases, the behavior of apsarases, the pleasures of apsarases, the courtesy of apsarases, the divine
Her entourage of maidens was stationed before her, fulfilling all her instructions, gazing upon her, honoring her, - venerating her, showing her respect, facing her, listening to her, looking upon her, gazing upon her, bowing down to her, - making obeisance to her, and paying homage to her.
-The perfume that emanated from their bodies filled the entire surrounding town with its pleasant aroma, and when - beings smelled that aroma, they all ceased to have malice in their minds, ceased to have animosity in their minds, ceased to - have aggression in their minds, ceased to have jealousy and greed in their minds, ceased to have deception and deceit in their - minds, ceased to have craving and anger in their minds, ceased to go back and forth between low and high spirits, and had - loving minds, altruistic minds, self-controlled minds, and minds that did not wish to acquire the possessions of others.
-All those who heard the voices of those maidens became
- delighted, reverent, and subdued.
Having seen this, Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Prabhūtā, - circumambulated her many hundreds of thousands of times, keeping her to his right, and sat before her. With his palms together - in homage, Sudhana said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how - bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give - instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct - and how they should practice it!”
-The upāsikā Prabhūtā said, “Noble one, I have attained the bodhisattva liberation called
“Noble one, from this small pot, beings
“Noble one, in that way, with this one small pot I can satisfy a hundred beings with the foods they enjoy. I can - satisfy with the foods they enjoy a hundred thousand beings, ten million beings, a billion beings, a trillion beings, a - quintillion beings, and an innumerably-beyond-an-innumerable number of beings with different wishes. I strengthen them, make - them joyful, please them, delight them, make them content, and - make them happy. Nevertheless, this small pot is never diminished, depleted, emptied, used up, exhausted, spent, or finished, - nor does it ever come to an end.
-“Noble one, in the same way, I can satisfy, make joyful, please, delight, make content, and make happy, with whatever - foods they enjoy and with various kinds of broths, various flavors, various colors, and various aromas, beings with different - wishes who are as numerous as the atoms in a world realm of four continents, as numerous as the atoms in a world realm of a - thousand four-continent worlds, as numerous as the atoms in a world realm of a million four-continent worlds, as numerous as - the atoms in a world realm of a billion four-continent worlds, and as numerous as the atoms in innumerably more numerous than - innumerable buddha realms.
-“Nevertheless, this small pot is never diminished, depleted, emptied, used up, exhausted, spent, or finished, nor - does it ever come to an end.
-“Noble one, if the beings in all world realms in the ten directions, all with different wishes and aspirations, were - all to come here, they would all be satisfied and so on up to made happy by the food they enjoy. Just as it would be with - various kinds of food, they would all be satisfied and so on up to made happy by various kinds of drinks, by various kinds of - flavors, by various kinds of seats, by various kinds of beds, by various kinds of steeds, by various kinds of clothing, by - various kinds of flowers, by various kinds of garlands, by - various kinds of perfume, by various kinds of incense, by various kinds of ointments, by various kinds of powders, by various - kinds of jewels, by various kinds of jewelry, by various kinds of precious carriages, by various kinds of parasols, by various - kinds of banners, by various kinds of flags, and by various kinds from among the entire range of utensils.
-“Moreover, noble one, all the śrāvakas and pratyekabuddhas in a single world realm in the east, who are in their - final life, attain the result of the śrāvaka and pratyekabuddha enlightenments by eating my food. Just as it is in one realm - in the east, so it is in a hundred world realms, a thousand world realms, a hundred thousand world realms, ten million world - realms, a billion world realms, ten billion world realms, a hundred billion world realms, a quintillion world realms, and - world realms as numerous as the atoms in the world realm of Jambudvīpa, as the atoms in a world realm of four continents, as - the atoms in a world realm of a thousand four-continent worlds, as the atoms in a world realm of a million four-continent - worlds, and as the atoms in a world realm of a billion four-continent worlds.
-“In the same way, all the śrāvakas and pratyekabuddhas in world realms as numerous as the atoms in innumerably more - numerous than innumerable buddha realms in the east, who are in their final life, will attain the result of the śrāvaka and - pratyekabuddha enlightenments by eating my food.
-“Just as it is for those who are in the east, so it is for all of those who are in the south, in the west, in the - north, in the northeast, in the southeast, in the southwest, in - the northwest, below, and above.
-“Noble one, all those who are bodhisattvas in their last life in a single world realm in the east will, by eating my
- food, be seated at the bodhimaṇḍa, defeat
“Just as it is for those in one realm in the east, so it is in a hundred world realms, a thousand world realms, a
- hundred thousand world realms, ten million world realms, a billion world realms, ten billion world realms, a hundred billion
- world realms, a quintillion world realms, and world realms as numerous as the atoms in the world realm of Jambudvīpa, as the
- atoms in a world realm of four continents, as the atoms in a world realm of a thousand four-continent worlds, as the atoms in
- a world realm of a million four-continent worlds, and as the atoms in a world realm of a billion four-continent worlds. Those
- and others up to all those who are bodhisattvas in their last life in world realms as numerous as the atoms in innumerably
- more numerous than innumerable buddha realms in the east will, by eating my food, be seated at the bodhimaṇḍa, defeat
-
“Just as it is for those who are in the east, in the same way all those who are bodhisattvas in their last life in
- one world realm in the south, in the west, in the north, in the northeast, in the southeast, in the southwest, in the northwest, below, and above will, by eating my food, be seated at
- the bodhimaṇḍa, defeat
“Just as it for all those who are bodhisattvas in their last life and so on up to those in one realm in the upward
- direction,
“Noble one, do you see these ten thousand maidens?”
- -Sudhana replied, “Āryā, I see them.”
-The upāsikā Prabhūtā said, “Noble one, myself and these maidens and countless millions of others have the same conduct, the same prayer, the same roots of
- merit, the same display of setting forth, the same pure path of aspiration, the same pure mindfulness, the same pure mode of
- being,
“Noble one, these ten thousand maidens, within one single instant, travel throughout the ten directions in order to - offer food to the bodhisattvas in their final life. They take food from this small pot and go throughout the ten directions in - order to offer it as alms to śrāvakas and pratyekabuddhas in their final life. They take food from this small pot and go - throughout the ten directions in order to satisfy all the hosts of pretas with the food.
-“Noble one, in that way I satisfy the devas with divine food from this small pot, and I satisfy nāgas with nāga food, - yakṣas with yakṣa food, gandharvas with gandharva food, asuras with asura food, garuḍas with garuḍa food, kinnaras with - kinnara food, mahoragas with mahoraga food, humans with human food, and nonhumans with nonhuman food.
- -“Noble one, stay a moment and you will see a sight.”
-As soon as the upāsikā Prabhūtā said those words, at that moment, having been invited by the upāsikā Prabhūtā in the - prayers she made in the past, countless beings came in through the eastern door. In the same way, countless beings, invited by - the upāsikā Prabhūtā in the prayers she made in the past, came in through the southern, the western, and the northern doors. - Seated on her throne, the upāsikā Prabhūtā satisfied, made - joyful, pleased, delighted, made content, and made happy those beings who had arrived with whatever foods they enjoyed, in - various kinds of broths, with various flavors, various colors, and various aromas.
-Just as with the food, she satisfied them and so on up to made them happy with various kinds of drinks, various kinds - of flavors, various kinds of seats, various kinds of beds, various kinds of steeds, various kinds of clothing, various kinds - of flowers, various kinds of garlands, various kinds of perfume, various kinds of incense, various kinds of ointments, various - kinds of powders, various kinds of jewels, various kinds of jewelry, various kinds of precious carriages, various kinds of - parasols, various kinds of banners, various kinds of flags, and various kinds from among the entire range of utensils.
-She satisfied and so on up to made happy devas with divine food, and she and satisfied nāgas, yakṣas, gandharvas, - asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans with their food.
- -Nevertheless, her small pot was never diminished, depleted, emptied, used up, exhausted, spent, or finished, and it - never came to an end.
-Then the upāsikā Prabhūtā said to Sudhana, the head merchant’s son, “I know only this bodhisattva liberation called
-
“Depart, noble one. In this southern region there is a town called Mahāsaṃbhava. There dwells a householder by the - name of Vidvān. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ”
-Sudhana bowed his head to the feet of the upāsikā Prabhūtā, circumambulated the upāsikā Prabhūtā, keeping her to his - right, many hundreds of thousands of times, and, looking back again and again, departed from the upāsikā Prabhūtā.
-Sudhana, the head merchant’s son, had obtained the light of the liberation called
Eventually he arrived at the town called Mahāsaṃbhava and searched, sought, and looked around
He searched for the householder Vidvān while longing for kalyāṇamitras, with his being transformed by seeing
- kalyāṇamitras, with an aspiration that was the blessing of the kalyāṇamitras, with dedication to following
He saw the householder Vidvān at the crossroads in the center of the town. He was upon a dais made of the seven - precious materials. He was seated upon an excellent throne made of countless jewels. Its legs of precious jewels were adorned with various diamonds and sapphires. It was - covered with a network of strings of gold. It contained stainless precious jewels. Its form was decorated with five hundred - jewels. Various cushions of divine material were set upon it. Around it stood streamers, banners, and flags made of divine - cloth. It was covered by a net of strings of many jewels. Overhead was a great bejeweled canopy, from which hung wreaths of - flowers of gold and jewels.
-A parasol of Jambu River gold was held aloft
There was an entourage of five thousand musicians to the right and left who played and beat on musical instruments, - emitting a beautiful music that transcended that of the devas and filled the town of Mahāsaṃbhava in order to bring delight to - beings. These ten thousand beings let fall a rain from clouds of divine flowers. Their bodies surpassed those of devas and - humans. They had the complete bodhisattva motivation and were adorned with jewelry that surpassed that of the devas.
-Sudhana, the head merchant’s son, approached the householder Vidvān and, having come up to him, bowed his head to
- Vidvān’s feet, circumambulated him, keeping him to his right, many hundreds of thousands of times, and sat down before him.
- With his palms together in homage, Sudhana said, “Ārya, I have set out to attain the highest, complete enlightenment in order
- to end the suffering of all beings, in order to bring all
- beings to happiness, in order to save all beings from the ocean of saṃsāra, in order to take all beings across to the island
- of the jewels of the Dharma, in order to dry up the moisture of the cravings of all beings, in order to create the moisture of
- compassion in all beings, in order to expel all delight and craving of desire from all beings, in order to make all beings
- gain a craving for the wisdom of buddhahood, in order to make all beings pass through the jungle of saṃsāra, in order to make
- all beings develop a delight and desire for the Dharma and the qualities of the buddhas, in order to make all beings depart
- from the city of the three realms, and in order to lead all beings to the city
“However, I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice - it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas - should train in bodhisattva conduct and how having trained in it they become supports for all beings!”
-The householder Vidvān said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you - have developed the aspiration for the highest, complete enlightenment!
-“Noble one, it is rare to find a being who develops the aspiration for the highest, complete enlightenment, who - seeks the bodhisattva conduct, who never has enough of gazing - upon a kalyāṇamitra, who never tires of coming into the presence of a kalyāṇamitra, who never becomes dispirited in serving a - kalyāṇamitra, who never becomes unhappy with seeking a kalyāṇamitra, who never turns back from seeking a kalyāṇamitra, who - never ceases to sincerely yearn for and be attracted to a kalyāṇamitra, who never turns away from gazing upon a kalyāṇamitra, - who is never despondent in following the instructions of a kalyāṇamitra, and who never wearies of serving and honoring a - kalyāṇamitra.
-“Noble one, do you see those in my entourage?”
- -Sudhana replied, “Yes, Ārya, I see them.”
-Vidvān said, “Noble one, I made all of them develop the aspiration for the highest, complete enlightenment. I have - caused them to be reborn in the family of the tathāgatas. I have nourished them through the accumulation of the perfections. I - have made them practice all the good qualities. I have made them develop the ten strengths of the tathāgatas. I have made them - transcend the family of the world. I have established them in the family of the tathāgatas. I have made them turn away from - the wheel of worldly existences. I have made them enter into the turning of the wheel of the Dharma. I have saved them from - falling into lives in the three lower existences. I have established them in the understanding of the true nature of - phenomena.
- -“Noble one, it is in that way that bodhisattvas become a refuge for all beings.
-“Noble one, I have attained the bodhisattva liberation called
“Noble one, stay a moment and you will see a sight.”
-As soon as the householder Vidvān said those words, at that moment, having been invited by the householder Vidvān in
- the prayers he had made in the past, there came countless beings from different directions, from different lands, from
- different districts, from different towns, from different markets, from different cities, from different villages, from
- different hamlets, from different houses, from different castes, from different families, from different levels of families,
- from different ways of life, and from different classifications of stations in life. These beings had various different
- sensory perceptions, wishing for various kinds of food, desiring various kinds of food, with various aspirations, desiring
- different aspirations and desires, desiring pure food and drink, desiring meat, wishing to consume contrasting kinds of
- different food, and remaining in various kinds of distinct sensory perceptions and different ways of life. In other words,
- among humans there were those who wished for such various kinds of food as boiled rice, sour gruel,
Whatever were the different kinds of food and drink that were wished for by those with different ways of life among - human beings, through the power of the bodhisattva, the drumbeat of the unimpeded generosity of the bodhisattva, and the - invitation made by the past prayers of the bodhisattva, all those human beings came there, and when they had arrived they - entreated the householder Vidvān. They looked upon him, observed him, and addressed him.
-The householder Vidvān, knowing that the petitioners had all gathered there, thought for a moment and then looked up into the sky. From the realm of the sky there came - into the palms of his hands a great number of various kinds of food and drink, with various kinds of flavors, various kinds of - colors, and various kinds of aromas. He gave these different kinds of food, drink, and utensils to all the petitioners - gathered there, who had different aspirations and desires, in accordance with what they desired, so that they were satiated, - pleased, contented, delighted, joyful, and overwhelmed with happiness.
-Having concluded satisfying them in that way, afterward he taught them the Dharma. He taught the Dharma that
- elucidated the cause of gathering a vast accumulation of wisdom, elucidated the cause that made it impossible for poverty to
- occur, elucidated the cause of the arising of perfect great enjoyment, elucidated the cause of the arising of the attainment
- of the Dharma’s way of wisdom, elucidated the cause of the arising of gathering a vast accumulation of merit, elucidated the
- cause of the arising of the attainment of the enjoyment of the food of happiness, elucidated the cause of the arising of the
- attainment of a body adorned by the signs and features of a great being, elucidated the cause of the arising of the attainment
- of invincible strength, elucidated the cause of the arising of the attainment of the unsurpassable
When all those who came wishing for food were satisfied through having obtained various kinds of food from the realm - of the sky, the householder Vidvān taught them the Dharma so that they could attain perfect lifespans, color, strength, - happiness, and eloquence. -
-When all those who came wishing for drink were satisfied and delighted through having obtained many kinds of
- delicious, nontransgressive drinks, the householder Vidvān taught them the Dharma so that they would turn away from thirsting
- for saṃsāra, from delighting in saṃsāra, and would develop a delight in the Buddhadharma, a thirst
After all those who came wishing for excellent flavors had been satisfied by the different excellent flavors of - sweetness, sourness, saltiness, spiciness, bitterness, and astringency, the householder Vidvān taught them the Dharma so that - they would attain the supreme flavor of the physical signs of a great being.
-When all those who had come from all directions wishing for carriages
When those wishing for clothes had come from all directions, the householder Vidvān, knowing that they had all
- gathered there, thought for a moment and then looked up into the sky. From the realm of the sky appeared many kinds of pure
- clothes in various colors—blue, yellow, red, white, madder, and transparent
In that way, the householder Vidvān demonstrated the inconceivable scope of the bodhisattva liberation.
-Then he said to Sudhana, the head merchant’s son, “I
- know only the bodhisattva liberation called
“Depart, noble one. In this southern region there is a town called Siṃhapota, where dwells a head-merchant patron of - the Dharma by the name of Ratnacūḍa. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should - a bodhisattva practice it?’ ”
-Sudhana, the head merchant’s son, was pleased, delighted, enraptured, overjoyed, and filled with happiness.
Sudhana bowed his head to the feet of the householder Vidvān, circumambulated the householder Vidvān, keeping him to - his right, many hundreds of thousands of times, and, looking back again and again, departed from the householder Vidvān.
-Sudhana, the head merchant’s son, had conviction in that river of merit. He viewed that field of merit. He purified
- that mountain
Sudhana eventually arrived at the town of Siṃhapota. He searched for Ratnacūḍa, the head-merchant patron of the
- Dharma. He saw him in the middle of a market.
“Ārya, will you not bestow on me the instruction for the bodhisattva path, which is the path by which I will become - omniscient?”
- -Ratnacūḍa, the head-merchant patron of the Dharma, grasped the hands of Sudhana, the head merchant’s son, led him to - his home and, showing Sudhana his home, said, “Noble one, look at my home!”
-Sudhana looked at it. The house was made of pure, bright Jambu River gold. It was vast and tall and encircled by a - wall of silver. It was beautified by arrangements of bright crystals. It was adorned by a hundred thousand clusters of beryls. - There was an array of pillars of white coral. A lion throne made of red pearls had been erected. Lion banners made of asteria - jewels were displayed. Overhead there was a shining canopy of jewels. It was draped in nets of gold adorned with - wish-fulfilling jewels. There was an array of countless varieties of precious jewels. It was furnished with ponds made of - emerald and filled with cool water. It was encircled by trees made of precious materials. It was massive. It was vast. It had - ten stories. It was very tall. It had eight doors.
-Sudhana went inside and looked around.
- -On the first floor he saw food and drink being distributed.
- -On the second floor he saw clothing being given away. -
-On the third floor he saw jewelry and adornments being given away.
- -On the fourth floor he saw being given away the most precious, excellent maidens on the great earth who are the - pleasures enjoyed in harems.
-On the fifth floor he saw an assembly of bodhisattvas on the fifth bhūmi who were dedicated to the pleasure of
- talking together
On the sixth floor he saw bodhisattvas who had attained the state of the perfection of wisdom, who had profound
- wisdom, who had clairvoyantly perceived the pacification of all phenomena, who came forth from all the gateways that were the
- essences and gateways of the samādhis and retentions,
On the seventh floor he saw an assembly of bodhisattvas who had all attained the patience of perceiving everything - as echoes, who had given rise to infallible wisdom and method, and who had received the clouds of the Dharma from all - tathāgatas.
-On the eighth floor he saw an assembly of bodhisattvas who had all attained clairvoyance that would never diminish, - who moved within all world realms, whose images appeared within all the gathered assemblies, whose bodies were distributed - throughout the entire realm of phenomena, whose field of experience never departed from being at the feet of all the - tathāgatas, who encountered the bodies of all the buddhas, and who were the first individuals to speak within the assemblies - of the followers of all the tathāgatas. -
-On the ninth floor he saw an assembly of bodhisattvas who were all in their final lifetime.
-On the tenth floor he saw when all the tathāgatas first developed the aspiration for enlightenment, their conduct, - their setting forth, their oceans of prayers, the range of their buddha miracles, their buddha realms, all their circles of - followers, their teaching the wheel of the Dharma, and their power to guide beings.
-When he had seen this, he asked Ratnacūḍa, the head-merchant patron of the Dharma, “Ārya, how did you gain this pure
- good fortune? How did you plant the roots of merit that have ripened in this way?”
Ratnacūḍa answered, “Noble one, I remember that in the past, more kalpas ago than there are atoms in a buddha realm,
- there was a world realm called Cakravicitra, and in that world appeared a tathāgata, an arhat, a samyaksaṃbuddha, one with
- wisdom and conduct,
“When the Tathāgata had entered the town and was
- passing through the market, in order to make an offering to the Tathāgata and his saṅgha of bodhisattvas and śrāvakas, I
- played music and burned a pellet of incense to spread the aroma. By burning that pellet of incense, the entirety of Jambudvīpa
- was covered for seven days with multicolored clouds
“From those clouds of perfume came these words: ‘The tathāgatas have an inconceivable accumulation of the stainless - knowledge of the three times. That omniscience is free of all obscuration. They have eliminated all the propensities for - kleśas. All that is offered to the tathāgatas will bring the immeasurable great result of omniscience. It will unite you with - omniscience.’
-“Those words were emitted from those masses of clouds of incense through the blessing of the Buddha in order to
- ripen my roots of merit and increase the power of the roots of merit of countless
“Noble one, I dedicated the roots of merit from the manifestation of that miracle to three objectives through the - blessing of the Tathāgata. What are those three? I made the dedication so that I would have the complete vision of all - kalyāṇamitras, of all buddhas, and of all bodhisattvas.
-“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this southern region there is a land called Vetramūlaka. There, in a town called - Samantamukha, dwells a perfume-seller head merchant by the name of Samantanetra. Go to him and ask him, ‘How should a - bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Sudhana bowed his head to the feet of Ratnacūḍa, the head-merchant patron of the Dharma, circumambulated Ratnacūḍa, - the head-merchant patron of the Dharma, many hundreds of thousands of times, keeping him to his right, and, looking back again - and again, departed from Ratnacūḍa, the head-merchant patron of the Dharma. -
-Sudhana, the head merchant’s son, had perceived the visions of infinite buddhas. He had attained the companionship
- of infinite bodhisattvas. He had been illuminated by the
- infinite ways of the paths of the bodhisattvas. His mind had certainty through being saturated by the infinite ways of the
- Dharma of the bodhisattvas.
Sudhana eventually arrived in the land of Vetramūlaka, and he searched everywhere for the town of Samantamukha, - unwearyingly, fearlessly, and with unflagging diligence and an inviolable determination. He searched in the principal and - intermediate directions, the districts and subdistricts, high and low, up and down. He never forgot the instructions of the - kalyāṇamitras, always keeping the perfect conduct of the kalyāṇamitras in his heart, possessing the faculties that were all - observant, devoid of all carelessness, his eyes and his ears never distracted.
-Having searched everywhere, Sudhana finally saw, in the center of the land of Vetramūlaka, the town of - Samantamukha. It was a town with ten thousand marketplaces. It was excellently built. It was encircled by a strong wall that - was very high. It was beautified by having eight crossroads.
-In the middle of the town, Sudhana, the head merchant’s son, saw the perfume seller Samantanetra in a perfume shop. - He approached the perfume seller Samantanetra, bowed his - head to Samantanetra’s feet, and sat down before him. With his hands together in homage, he said, “Ārya, I have developed the - aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and - in what way they should practice it.”
- -Samantanetra said, “Noble one, it is excellent, excellent that you have developed the aspiration for the highest, - complete enlightenment.
-“Noble one, I know the illnesses of all beings: those that come from air, those that come from bile, those that come - from phlegm, those that come from their balance being disturbed, those that come from harm by others, and those that come from - nonhuman beings, from drinking poison, from the effects of various mantras, weapons, and vetālas, from the agitation of water, - and from various fears and terrors. I know them all. I also know how to cure all those illnesses. I know oiling, emetics, - purgatives, enemas, bloodletting, inhalations, sweating, compresses, unguents, massaging, antidotes, exorcisms, nourishment, - bathing, resting, causing growth, purifying the complexion, and increasing strength.
-“Noble one, I cure all the illnesses of all the beings who come to me from the ten directions. When I have healed - them, I have them bathed, their bodies anointed with unguents, their limbs adorned with jewelry, and their bodies dressed in - clothes; I satisfy them with foods that have various kinds of excellent flavors and make them fortunate with immeasurable wealth.
-“Afterward I teach them the Dharma so that through being taught impurity they will eliminate desire.
- -“I teach them the Dharma so that through the praising of love they will eliminate anger.
-“I teach them the Dharma so that through the teaching of the particular categories of phenomena they will eliminate - ignorance.
- -“I teach them the Dharma so that through the teaching of the gateways to the ways of special realizations they will - eliminate the conduct that comes from all kleśas equally.
-“I elucidate for them the cause for the arising of the aspiration for enlightenment by relating to them descriptions - of the phenomena that are the qualities of the buddhas.
- -“I teach them the cause for the arising of great compassion by teaching them the immeasurable sufferings of saṃsāra.
-“I teach them the cause for the arising and attainment of measureless qualities by praising the gathering of a vast - accumulation of merit and wisdom.
- -“I teach them the cause for the arising of Mahāyāna prayers by teaching them how all beings should be ripened and - guided.
-“I teach them the cause for the arising and attainment of the completely good conduct of the bodhisattva by - explaining the vast net of their conduct of dwelling in all buddha realms and all kalpas.
- -“I teach them the cause for the arising and attainment of a buddha’s body adorned with the signs and features of a - great being by praising the perfection of generosity.
-“I teach them the cause for the arising and attainment of the pure tathāgata’s body that can be anywhere by - describing the perfection of good conduct.
- -“I teach them the cause for the arising and attainment of the tathāgata’s body with its inconceivable, pure color by - describing the perfection of patience. I teach them the cause for the arising and attainment of the tathāgata’s invincible - body by describing the perfection of diligence. -
-“I teach them the cause for the arising and attainment of the tathāgata’s pure body, which is unsurpassable and - overwhelming, by describing the perfection of meditation.
- -“I teach the pure Dharma body by describing the perfection of wisdom.
-“I teach the pure and pristine body manifesting to all beings by describing the perfection of skillful method.
- -“I teach the pure body that accompanies the minds of beings during all kalpas by describing the perfection of - prayer.
-“I teach the pure bodies that arise in all buddha realms by describing the perfection of strength.
- -“I teach the pure bodies that satisfy all beings in accordance with their wishes by describing the perfection of - knowledge.
-“I teach the pure body that is the highest goodness by describing the rejection of all bad qualities.
-“In that way, those comprise the generosity of giving the Dharma. I also support them by distributing an - accumulation of endless wealth and jewels.
-“Noble one, I also know about all perfumes, incenses, aromas, infusions,
“In that way, I know all combinations of perfumes: kings of perfumes such as sesame, kings of perfumes such as
- chaste tree, kings of perfumes such as
“Also, noble one, I know the kind of perfume that will satisfy all beings and through which one sees, makes offering - to, and honors the buddhas anywhere.
-“Noble one, through this kind of perfume that will satisfy all beings and through which one sees, makes offering to,
- and honors the buddhas anywhere, all of my wishes are fulfilled. Through its power I manifest clouds of adornments that will
- protect all beings. In that way, I manifest clouds of perfume that form aerial palaces
“Thus, noble one, when I wish to make offerings to the tathāgatas, then from this form of perfume that will satisfy - all beings and through which one sees, makes offering to, and honors the buddhas anywhere, I manifest clouds of perfume that - form countless kūṭāgāras, and throughout the realm of phenomena I manifest clouds of perfume in the form of kūṭāgāras that - adorn the assemblies of the followers of the tathāgatas present throughout the realm of phenomena in the ten directions.
-“All the pure buddha realms become adorned by clouds, an adornment of clouds as palaces of perfume, an adornment of - clouds as walls of perfume, an adornment of clouds as ornamental roofs of perfume, an adornment of clouds as toraṇas of - perfume, an adornment of clouds as windows of perfume, an adornment of clouds as balconies of perfume, an adornment of clouds - as a crescent moon of perfume, an adornment of clouds as parasols of perfume, an adornment of clouds as erected banners of - perfume, an adornment of clouds as flags of perfume, an adornment of clouds as canopies of perfume, an adornment of clouds as - nets of strings of beads of perfume, an adornment of clouds as - lights of perfume, an adornment of clouds as a display of the stainless radiances of perfume, and an adornment of rain from - clouds of all perfume.
-“Noble one, I know only this Dharma gateway called
“Depart, noble one. In this southern region there is a town called Tāladhvaja. There dwells a king by the name of - Anala. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ - ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the perfume-seller head merchant Samantanetra, - circumambulated the perfume-seller head merchant - Samantanetra many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from - the perfume-seller head merchant Samantanetra.
-Sudhana, the head merchant’s son, remembered the succession of his kalyāṇamitras. He thought about the gateways of
- their instructions. He was content in his mind, thinking, “I have been accepted as a pupil by the kalyāṇamitras.” He observed
- in his mind, “I am under the protection of the kalyāṇamitras, and I will never regress in my progress toward the highest,
- complete enlightenment.” Thinking this, his mind was happy, his mind was serene, his mind was pleased, his mind was gladdened,
- his mind was delighted, his mind was joyful,
Sudhana went from land to land, town to town, district to district, and eventually he reached the town of - Tāladhvaja.
-He asked, “Where is King Anala?”
-People told him, “Noble one, King Anala sits on the lion throne here performing the activities of a king in order to
- accomplish the duties of a king. He rules
Then Sudhana, the head merchant’s son, went to where King Anala was. He saw King Anala seated on a great lion throne
- that was beautified by various powerful diamond jewels. It had legs that shone with countless and various kinds of jewels. It
- had a beautiful form adorned and beautified by numerous jewels. It was perfectly covered with a network of gold threads. It
- was illuminated by numerous precious lamps. It had a center of lotuses made from the precious jewels called
King Anala was a youth who had reached adulthood. He was handsome and attractive. His hair was deep black and curled
- to the right. His head was like a parasol, with an uṣṇīṣa on the crown of his head. He had a broad forehead and wide, deep
- black eyes. His eyelashes were like the eyelashes of a cow.
- His nose was lovely, high and prominent.
He wore a precious wish-fulfilling jewel as his topknot crest. His forehead was adorned by the adornment of a - crescent moon made from Jambu River gold. Stainless sapphire jewel earrings hung from his ears. He had a wide, stainless upper - body. His arms were beautified by armlets and bracelets made of sublime divine jewels.
-Held above
He had attained the majesty and sovereignty of a king who could not be harmed by enemy armies. He had such power - that he had no fear of enemy armies. He had an entourage of ten thousand ministers dedicated to accomplishing whatever the - king required.
-Sudhana saw that in front of King Anala there were those who carried out his punishments. They resembled the - guardians in the hells. They wore terrifying clothing like the servants of Yama. They were ferocious, horrible, and greatly - terrifying. Their eyes were red, and they were biting their lower lips. Their faces had the threefold lines of frowning - wrathfully. They were holding weapons and tools such as swords, axes, spears, short spears, clubs, long spears, and so on. - They had ugly, terrifying faces. They were like a black cloud, emitting horrible, dreadful shouts of rage, unbearable to look - at, inspiring great terror, and bringing fear into the hearts of a hundred thousand beings, and they were dedicated to - punishing those deserving of punishment.
-He saw many hundreds of thousands of individuals who had committed various crimes, each bound tightly with five
- ropes, brought before King Anala. There were thieves; those who had seized others’ property; those who had destroyed the
- property of others; those who had robbed travelers; those who had burned down villages, towns, and markets; those who had
- slain families;
Sudhana saw King Anala have them punished in various ways.
- -Sudhana saw, according to King Anala’s commands, some having their hands and feet cut off, some their ears and noses - cut off, some their eyes gouged out, and some their limbs and all the smaller parts of the bodies cut off. Some were - decapitated, some were burned alive, some had their skin destroyed by boiling salt water being poured over their bodies, and - there were various other punishments that were horrible, harsh, cruel, dreadful, and deadly.
-Sudhana saw that at the site of the executions there was a mound of the feet, hands, ears, eyes, noses, heads,
- limbs, and smaller parts of the bodies of those who had been executed that was as large as
He saw a lake of blood that was three yojanas deep and many yojanas wide.
- -He saw there many hundreds of thousands of the skeletons of the dead, missing their limbs, smaller parts, and heads.
- The place was filled with many wolves, jackals,
He saw that some bodies were darkened to black, some were rotting, some were bloated, and some were filled with - maggots, loathsome and terrifying.
-He heard the sounds of the loud, horrible screams of pain, the pitiful wailing being emitted by those being
- executed, being slain,
When Sudhana saw this dreadful and terrifying violence, he thought, “I am set on the highest, complete enlightenment - and am dedicated to seeking the bodhisattva conduct in order to benefit and bring happiness to all beings. The kalyāṇamitras - always ask, ‘What good actions has a bodhisattva done? What bad actions have been avoided?’ But this King Anala is devoid of - the qualities of good actions. He is engaged in great - transgressive acts. He has wicked thoughts in his mind. He is engaged in taking the lives of others. He is dedicated to - harming other beings. He has no concern for his next life. He is at the edge of the precipice of the lower realms. What - bodhisattva conduct could I hear from him?”
-While Sudhana, who was motivated to protect the entire realm of beings, whose mind had developed great compassion, - was thinking and contemplating in that way, devas who were up in the sky above him addressed him in this way: “Noble one, do - you not remember the instructions of the kalyāṇamitra ṛṣi Jayoṣmāyatana?”
- -Sudhana looked up into the realm of the sky and answered, “Yes, I remember.”
-The devas said, “Noble one, do not doubt in this way the instruction of the kalyāṇamitra! Noble one, the
- kalyāṇamitras give correct guidance and never do so incorrectly. Noble one, the wisdom of the bodhisattvas in practicing
- skillful methods is inconceivable. Their wisdom in gathering beings as pupils is inconceivable. Their wisdom in benefiting
- beings is inconceivable. Their wisdom in subjugating
“Noble one, go and ask him about bodhisattva conduct!”
-Sudhana, the head merchant’s son, listened to what the devas had said and approached the king. When he had reached him, Sudhana bowed his head to the feet of - King Anala, circumambulated him, keeping him to his right, many hundreds of thousands of times, and then sat before him and - with palms together and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not - know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how - bodhisattvas should train in bodhisattva conduct and how they should practice it!”
-King Anala, having concluded his duties as a king, rose from his lion throne, and with his right hand he took hold - of Sudhana, the head merchant’s son, and led him into the Tāladhvaja Palace.
-When they had entered his residence, the king led Sudhana, the head merchant’s son, into the harem, where he sat - upon a throne and said to Sudhana, “Noble one, look around at my home and possessions!”
-Sudhana looked around and saw that the building was huge and vast, encircled by walls made of the seven precious
- materials. It was beautified by a variety of palaces of precious jewels, adorned with many hundreds of thousands of precious
- kūṭāgāras. It was brilliantly bright with the shining light of countless precious jewels. There were pillars made of red
- pearls that were beautified by arrangements of a shining variety of different precious jewels. Inside was a beautifully
- constructed lion throne made of white coral that was adorned with many hundreds of thousands of jewels. There were raised lion
- banners made of precious asteria
Sudhana saw that the ten million women of the king’s entourage were beautiful, attractive, and pretty; had the most - perfect, magnificent color; had mastered all skills; rose before him and slept after him; had loving minds; did whatever they - were told to do; and were obedient.
-Then King Anala asked Sudhana, the head merchant’s son, “Noble one, what do you think? Is there this kind of - ripening of karma for those who have committed bad actions? Is there this kind of perfect body? Is there this kind of perfect - great happiness? Is there this kind of perfect attainment of sovereignty and great power?”
- -Sudhana replied, “Ārya, there are no such things.”
-King Anala said, “Noble one, I have attained the bodhisattva liberation called
“There is no other way to instruct them to turn away, to desist, from that sinful behavior.
-“Noble one, in order to guide, ripen, control, and benefit these beings, motivated by great compassion I manifest - the illusory images of executioners, through which I execute - the illusory images of the condemned. I make the illusions of those who punish and execute in various ways the illusions of - those who have followed a path of bad actions. I also emanate those who experience the unendurable sufferings of having their - feet, hands, noses, ears, limbs, smaller parts, and heads cut off. When the beings who live in my realm see that, they become - distressed, afraid, and terrified. After that, they are careful to avoid committing bad actions.
-“Noble one, when in that way I have used that method and see that these beings are distressed, terrified, and - alarmed, I then turn them away from the path of the ten bad actions, cause them to possess the path of the ten good actions, - and establish them in the path to omniscience, which is the ultimate attainment of joy and happiness and the cessation of all - suffering.
-“Noble one, I do not cause harm to any being with my body, speech, or mind.
- -“Noble one, I would wander in the most extreme suffering of the Avīci hell, but I would not even once have arise in - my mind the wish to cause harm to even the smallest being, a minute insect seen on the tip of a blade of grass, existing in - the realm of stupidity, which is rebirth as an animal, let alone to a human being in my realm, who has the ability to develop - the path of good actions.
-“Noble one, I do not generate the qualities of a bad action in my dreams, let alone deliberately.
-“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this southern region there is a city called
Then Sudhana, the head merchant’s son, bowed his head to the feet of King Anala, circumambulated King Anala many - hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from King Anala.
-Sudhana, the head merchant’s son, remembered that illusion of wisdom. He contemplated the bodhisattva’s liberation - that had the form of illusion. He examined the illusory aspect of the nature of phenomena. He comprehended the equality of the - illusions of actions. He reflected on the equality of the illusions of phenomena. He comprehended the equality of the - emanations that are ripened by the Dharma. He followed the inconceivable appearances that arise from wisdom. He accomplished - the accomplishment of the illusions of infinite prayer. He purified the unimpeded conduct that has the true nature of an - illusory manifestation. He analyzed the three times as having the characteristics of being composed of illusions.
-In one land after another, he questioned, searched, and looked around, seeking without weariness of the mind or
- exhaustion of the body throughout all the main and intermediate directions, roads, valleys, and plains, even and uneven ground, wet lands and dry lands, mountains and caves,
- villages and towns, markets, lands, kingdoms, and capitals. He reached the vicinity of the city of
Many people told him, “Noble one, that over there is the city named
Then Sudhana, the head merchant’s son, approached the city of
Concentrating on those thoughts, Sudhana approached the city of
The distance between each of the eight great gateways of the city was ten yojanas. The gates were multicolored, - beautifully made of the seven precious materials.
-That great city was vast, huge, and divided into eight districts. The ground was made of blue beryl. There were a - hundred million streets in that city, and on both sides of each street there were a hundred thousand well-built and arranged - mansions in which many hundreds of billions of beings lived. All those houses were made of the seven precious materials, were - adorned with an array of various jewels, had precious parasols - and banners erected upon them, and were endowed with all requisites.
-That great city was beautified by high buildings that had the countless colors of precious jewels: There were
- countless kūṭāgāras of Jambu River gold, with an inconceivable array of jewels, covered in a network of strings of beryl
- jewels. There were countless kūṭāgāras of silver, with an inconceivable array of jewels, covered in a network of strings of
- red pearls. There were countless kūṭāgāras of beryl, with an inconceivable array of jewels, covered in a network of strings of
- a treasure of precious jewels. There were countless kūṭāgāras of crystal, with an inconceivable array of jewels, covered in a
- network of strings of the kings of jewels called
Each of those precious houses was adorned with many precious rooftop railings,
In that way, the entire great city was covered in countless networks of precious jewels, was covered in countless - networks of precious bells and little spherical bells, was covered in countless networks of divine perfumes, was covered in - countless networks of divine flowers, was covered in countless networks of precious spheres, was covered in countless diamond - canopies, was covered in countless precious canopies, was covered in countless precious parasols, was covered in countless - precious kūṭāgāra canopies, was covered in countless precious cloth canopies, and was covered in countless canopies of flower - garlands. Precious parasols and banners had been erected throughout the great city.
-In the center of the great city of
It had pools made of a variety of precious materials, with bottoms covered in gold sand, filled with water that had - the eight excellent qualities, and its surface was covered with blue lotuses, night lotuses, and white lotuses. They were - beautified by trees that had flowers and fruits of every kind of precious material. On all four sides there were beautiful - precious railings intersected by steps. There were the divine, sweet, and melodious songs of flocks of birds.
-In the center of this palace, which rivaled that of Devendra,
Sudhana, the head merchant’s son, had no attachment toward the precious moats, he was not astonished by the precious - walls, he had no craving for the rows of precious palm trees, he took no delight in the sounds from the networks of bells and - little spherical bells, he had no clinging to the melodious sounds of the divine music and songs, he paid no attention to the - delights of the celestial kūṭāgāras composed of various shining jewels, he found no pleasure in the pleasurable qualities of - the groups of young men and women, and he was detached from the pleasures of form, sound, smell, taste, and touch. -
-Focused on the contemplation of the Dharma, he asked whomever he met about the kalyāṇamitra. In that way, he - eventually arrived at a place in the city where three roads met, and he looked around. He saw that not far from a caitya - temple in the center of the junction of the three roads was a great throne with great adornments. It had legs of blue beryl, - was supported by white beryl lions, was inlaid with a network of threads of Jambu River gold, and had various precious - cushions, superior to divine materials, laid upon it. It was adorned by countless precious disks and covered with an - inconceivable network of an array of precious jewels. Above it there was a canopy like a tent made of cloth of Jambu River - gold, with a variety of divine precious materials and a central lotus made of the kings of wish-fulfilling jewels.
-Seated cross-legged on that great Dharma throne was King Mahāprabha, whose body was adorned by the thirty-two signs
- of a great being. His body was beautified by the complete variety of the eighty features of a great being. He was like a
- mountain of gold. He was adorned with an array of various jewels. He shone magnificently like the disk of the sun. He was
- lovely to look at like the disk of the full moon. He was beautiful like Brahmā in the midst of his retinue of Brahmā devas. He
- was like the ocean, possessing an accumulation of the jewels of the infinite qualities of the Dharma. Like a great cloud he
- emitted the thunder that was the nature of the Dharma. Like the sky he was adorned by the stars of the ways of the Dharma.
- Like
Sudhana saw that arranged in front of King Mahāprabha there was a precious heap of gold, jewels, pearls, beryls, - conch, crystal, corals, gold ornaments, and silver; a heap of divine clothing in various colors; a heap of various kinds of divine jewelry; a heap of food and various gifts; - a heap of the various kinds of superior, supremely delicious flavors; and a heap of a range of all kinds of displays.
-Sudhana saw many trillions of precious divine carriages, many trillions of precious divine musical instruments, many - trillions of different kinds of divine perfumes, many heaps of medicine for healing sickness, and heaps of all kinds of - particular utensils that were suitable, faultless, and for beings to use as they wish.
-Sudhana saw a hundred thousand young milk-yielding cows with golden horns and hooves set out for poor people to - obtain.
-Sudhana saw a quintillion precious maidens who had been assembled. They were beautiful, attractive, and lovely to - look at. They were adorned in all jewelry and wore precious clothing of divine material, their bodies anointed with divine - uragasāra sandalwood. They had mastered the sixty-four skills and were expert in all the arts of lovemaking.
-Sudhana saw all these requisites gathered and arranged in front of the king for beings to collect, for beings to
- take, to bring happiness to beings, to bring joy to beings, to bring peace of mind to beings, to bring delight to beings, to
- cause the kleśas to cease within beings, to lead beings to the meaning of the nature of all phenomena, to direct beings to the
- meaning that is the same as omniscience, to turn beings away from ill will toward others, to turn beings away from bad
- physical and vocal actions, to extract the splinter of false views from beings, and for beings to purify their path of
- action.
Sudhana, the head merchant’s son, prostrated his whole body onto the ground in homage to King Mahāprabha, and he - circumambulated King Mahāprabha, keeping him to his right, many hundreds of thousands of times. He then sat down before him, - placed the palms of his hands together, and said, “Ārya, I have developed the aspiration for the highest, complete - enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice - it.
-“Ārya, I have heard that you teach and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas - train in bodhisattva conduct and in what way they practice it!”
-King Mahāprabha said, “Noble one, I have purified and perfected the bodhisattva conduct called
“Noble one, I addressed questions about this bodhisattva conduct called
“Noble one, in that way I have remained in this bodhisattva conduct called
“I also bring physical
“Noble one, in that way I have remained in this bodhisattva conduct called
“Noble one, I do not cause the beings who dwell in my realm to be frightened, terrified, or alarmed or to horripilate.
-“Noble one, those beings who are poor and deprived of necessities, who wish for food, who wish for drink, who wish
- for clothes, and who wish for every kind of requisite all come before me. I open the door to the treasures that I have
- previously accumulated, and I say to them, ‘Take whatever you wish—all those things for which you would otherwise engage in
- the bad actions of killing, taking what has not been given, sexual misconduct, lying, slander, harsh speech, idle talk,
- craving, malice, false views, and attachment to various incorrect views! All of those things have been provided by me, and
- they are heaped at the doors in the streets, in the courtyards, at the junctions of three streets, and at the crossroads of
- four streets in this great city of
“Noble one, all the beings who dwell in this great city are bodhisattvas who follow the Mahāyāna.
-“Noble one, this great city of
“Among the beings who live outside the city, there are those who, when I was practicing bodhisattva conduct in past - lives, gathered around me as pupils through the four methods of gathering pupils. They have pure motivation, have created the - roots of merit, have served many buddhas, aspire to omniscience, and are set on omniscience. To them the city appears to be - made of jewels. To the others it appears to be made of earth.
-“Noble one, when the beings who live in my realm, in the districts and subdistricts, in the villages, towns, and
- markets, in the country and the capital, are disturbed by the nature of the times in a world that has the five degenerations
- and want to practice the path of the ten bad actions, then at that time, wishing to benefit them, I enter the bodhisattva
- samādhi called
“Noble one, as soon as I rest in that samādhi, the fears, misfortunes, hostilities, disputes, mental disturbances,
- and violent intentions of those beings cease, are extinguished, are eliminated, and are brought to an end through their
- attaining the nature of the bodhisattva samādhi called
“Noble one, stay a moment and you will see a sight.”
-Then King Mahāprabha entered the bodhisattva samādhi called
As soon as he entered the bodhisattva samādhi called
When they shook, the precious walls, precious mansions, precious interiors, precious houses, precious dwellings, - precious aerial palaces, precious kūṭāgāras, precious spires, precious balustrade rooftops, precious round windows, precious - balconies, precious toraṇas, precious crescents, precious lattices of lion adornments, precious railings, precious disks, - precious canopies, precious strings of little spherical bells, precious bells, precious banners, precious flags, and precious - palm trees also shook, made loud sounds, and jingled. When they resounded, they emitted beautiful, delightful sounds, so that - those people bowed and made obeisance in the direction of King Mahāprabha.
-All those beings who dwelled within the great city of
Those beings who lived in the villages, the towns, the marketplaces, the land, the kingdom, the capital, and its - environs all became blissful in mind and body, and with happiness and joy they bowed down in the direction of King Mahāprabha.
-The beings who had been reborn as animals all became kind toward one another and wished to help one another. They - all turned to look in the direction of King Mahāprabha and bowed down to him.
-Even the land, all the mountain peaks, and the other lofty lands bowed toward King Mahāprabha.
-All the flowering trees, fruit trees, leafy trees, edible plants,
All the springs,
Ten thousand nāga kings caused a mass of smoke of great black-agarwood incense to form a cloud of perfume, from
- which came the illumination of bright streaks of lightning, the roar of thunder, and a fine rain of perfumed water that fell
- in all four directions.
Ten thousand devas, such as the deva lords Śakra, Suyāma, Saṃtuṣita, Sunirmita, and
The entire expanse of the sky resounded with the vast melodious sound from clouds of a quintillion divine musical - instruments.
-A gathering of countless apsarases created the adornment of sweet, beautiful sounds from clouds of divine songs.
- -There was the adornment of the rain that fell from clouds of a variety of countless divine, precious flowers.
-There was the adornment of the rain that fell from clouds of a variety of countless divine incenses of various - colors.
- -There was the adornment of the rain that fell from clouds of a variety of countless divine, precious garlands.
-There was the adornment of the rain that fell from clouds of a variety of countless divine powders of various - colors.
- -There was the adornment of the rain that fell from clouds of a variety of countless divine, precious jewelry.
-There was the adornment of the rain that fell from clouds of a variety of countless divine, delicate,
There was the adornment of the rain that fell from clouds of a variety of countless divine parasols of different kinds.
-There was the adornment of the rain that fell from clouds of beautiful lion banners.
- -There was the adornment of the rain that fell from clouds of countless precious flags shining with the blazing light - of divine jewels.
-Airāvaṇa and all the kings of elephants were in the sky, and through the inconceivable miraculous powers of the - lords of the elephants, the leaders of the herds, they manifested in the sky clouds of a variety of countless divine, precious - lotuses that covered the entire expanse of the sky; of countless divine, precious hanging strings of jewels; of countless - divine, precious hanging clusters of streamers and wreaths; of hanging adornments of countless varieties of divine, precious - flower garlands; of hanging adornments of countless varieties of divine, precious strings of jewelry; and of hanging - adornments of countless varieties of divine, precious wreaths of flowers; the adornment of sky-covering clouds of perfume - composed of countless varieties of divine, precious kings of scents of different colors that filled all directions with a - lovely aroma; the adornment of rain from clouds of divine, precious clothing of various colors; the adornment of rain from - clouds of a divine mass of incense smoke; the adornment of a delicate rain from clouds of divine powders of different colors; - and the adornment of rain from sky-covering clouds of the sweet and melodious music and songs of praise by a host of - apsarases. -
-Countless hundreds of thousands of rākṣasa lords who dwell in the sea and on the land, who dwell in our world realm - of four continents, whose food is flesh and whose drink is blood, who steal the vitality of those creatures that live in the - water and of deer, cattle, birds, oxen, horses, elephants, donkeys, men, and women, whose minds have thoughts of anger and who - always harm and injure beings, all gained the highest motivation of love and altruism; their faces having become serene, they - became dedicated to not causing violence or injury to any being, their thoughts upon the next world after death, and with - their palms together in homage, with the highest happiness, they bowed in the direction of King Mahāprabha, experiencing an - unequaled vast bliss of mind and body.
-Hundreds of thousands of lords of yakṣas, mahoragas, piśācas, and bhūtas with the highest motivation of love and - altruism, their faces having become serene and their thoughts upon the next world after death, became dedicated to not causing - violence or injury to any being. With their palms together in homage, with the highest happiness, they bowed in the direction - of King Mahāprabha, experiencing an unequaled vast bliss of mind and body.
-In the same way, for all beings in the four-continent world realm, fear, misfortune, hostility, disputes, mental - disturbances, and violent intentions ceased, were extinguished, were eliminated, were brought to an end, and were - eradicated.
-In the same way as it was for the four-continent world realm, so it was that for all beings throughout the great
- universe of a billion worlds, throughout a quintillion world
- realms in the ten directions, all fear, misfortune, hostility, disputes, mental disturbances, and sinful and violent
- intentions ceased, were extinguished, were eliminated, were brought to an end, and were eradicated through their attaining the
- nature of the bodhisattva samādhi called
Then King Mahāprabha arose from that samādhi and said to Sudhana, the head merchant’s son, “Noble one, I know only
- this wisdom of bodhisattva conduct called
“How could I know the conduct or describe the qualities of the bodhisattvas who hold the immeasurable parasol of
- great love; who pervade all the world realms with their motivation to bring happiness; who are attendants for all beings
- through continual attendance to them; who are dedicated to the protection of all beings applied equally to the highest, the
- middling, and the lowest beings; who have a loving motivation that is like the earth, for it is engaged in supporting all
- beings; who are like the disk of the full moon sending the light rays of merit and wisdom equally to all beings; who are like
- the disk of the sun because they shine the light of wisdom on everything that is to be known; who are like lamps because they
- dispel the deep darkness in the minds of all beings; who are like the precious jewel that purifies water because they clear
- away the turbidity of deceit and deception in the lakes of the minds of all beings; who are like the king of wish-fulfilling
- jewels because they fulfill the aspirations and prayers of all beings; who are like a great wind because they make them live
- in the dwelling place of resting in samādhi, which is the great city
“How could I measure their mountain of merit? How could I view the sky that is adorned by the myriads of stars of
- their qualities? How could I know the circle of air
“Depart, noble one. In this southern region there is a capital city called Sthirā. There dwells an upāsikā by the - name of Acalā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of King Mahāprabha, circumambulated King - Mahāprabha many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from - King Mahāprabha. -
-Sudhana, the head merchant’s son, left the city of
With his face covered in tears, he thought “Ah! Oh! Seeing the kalyāṇamitra is the source of all precious qualities.
- It perfects and purifies all bodhisattva conduct. It makes pure all bodhisattva mindfulness. It purifies all the domains of
- bodhisattva retention. It gives rise to the radiance of all bodhisattva samādhis. It accomplishes seeing all buddhas. It
- brings down the rain from the Dharma clouds of all
While he thus wept and wailed, the devas who were assembled in the sky, who were bodhisattva devas, emissaries of - the buddhas who continually followed him and inspired him, called down to him, “Noble one, the bodhisattvas who follow the - instructions of the kalyāṇamitras greatly please the buddha bhagavats. The bodhisattvas who never go against the words of the - kalyāṇamitras come close to omniscience. The bodhisattvas who do not doubt the words of the kalyāṇamitras come close to the kalyāṇamitras. The bodhisattvas who always have the - kalyāṇamitras in their minds are approaching all their goals.
-“Noble one, go to the upāsikā Acalā in the royal capital of Sthirā! You will hear the bodhisattva conduct from - her.”
-Then Sudhana, the head merchant’s son, emerged from samādhi’s light of wisdom and eventually arrived at Sthirā, - where the upāsikā Acalā was.
-He searched and looked for the upāsikā Acalā, and many people said to him, “Noble one, the upāsikā Acalā is young - and lives with her parents at home, where, surrounded by her family, she teaches the Dharma to a great gathering of - people.”
-Then Sudhana, the head merchant’s son, his mind filled with great happiness, enthusiasm, and joy, went to the home
- of the upāsikā Acalā. After arriving there, while he was waiting at the door he saw
Then Sudhana sensed a lovely scent of such a kind that male devas did not have, that female devas did not have, that - male nāgas did not have, that female nāgas did not have, that male yakṣas did not have, that female yakṣas did not have, that - male gandharvas did not have, that female gandharvas did not have, that male asuras did not have, that female asuras did not - have, that male garuḍas did not have, that female garuḍas did not have, that male kinnaras did not have, that female kinnaras - did not have, that male mahoragas did not have, that female mahoragas did not have, that male humans did not have, and that - female humans did not have.
-There was no equal to that girl’s body in the worlds in the ten directions, let alone one that was superior.
-Apart from the luster of the color of the bodies of the tathāgatas, and the luster of the color of consecrated - bodhisattvas, there was no one in the worlds in the ten directions who had a body with a luster of color that equaled the - luster of color of her body, let alone one that was superior.
-Apart from the shape and figure of the bodies of the tathāgatas, and the shape and figure of consecrated - bodhisattvas, there was no one in the worlds in the ten directions who had a body with a shape and figure that equaled the - shape and figure of her body, let alone one that was superior.
-Apart from the aura of light of the tathāgatas, and the aura of light of consecrated bodhisattvas, there was no one - in the worlds in the ten directions who had an aura of light that equaled her aura of light, let alone one that was - superior.
-Apart from the tathāgatas and the consecrated bodhisattvas, there was no one in the worlds in the ten directions, in - the realms of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or nonhumans, who had a scent - that equaled the scent of the breath that came from her mouth, let alone one that was superior.
-Apart from the displays and enjoyments of the abodes of the tathāgatas, and the displays and enjoyments of the - abodes of the consecrated bodhisattvas, there was no one in - the worlds in the ten directions who could equal the displays and enjoyments of her abode, let alone anyone who could be her - superior.
-Apart from the perfect entourage of attendants of the tathāgatas and the perfect entourage of attendants of the - consecrated bodhisattvas, there was no one in the worlds in the ten directions who could equal her perfect entourage of - attendants, let alone anyone who could be her superior.
-There was no being among the classes of beings in the worlds in the ten directions who could look upon the upāsikā - Acalā with desire.
-There was no being among the classes of beings in the worlds in the ten directions whose kleśas did not cease as - soon as they saw the upāsikā Acalā.
-Just as the Mahābrahmās who have power over a million desire realms
There was no being among the classes of beings in the worlds in the ten directions who had enough of looking upon - the upāsikā Acalā, apart from those who had the contentment of wisdom.
-Sudhana, the head merchant’s son, saw the inconceivable majesty of the upāsikā Acalā’s body and her inconceivable - form, color, shape, and figure; he saw the inconceivable network of unimpeded light rays from the entirety of the ground, - city, and jewels; and he saw the accomplishment of inconceivable benefits for beings.
-He smelled the lovely scent that arose from all her pores, saw the infinite perfect assembly of her attendants, saw - the perfect, unassailable display of the aerial palace that was her home, perceived the measureless ocean of its qualities, - and praised the upāsikā Acalā with this verse: -
-After Sudhana, the head merchant’s son, had praised the upāsikā Acalā with that verse, he said to her, “Āryā, I have - developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in - bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to - bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice - it!”
-The upāsikā Acalā spoke with a gentle, beautiful, delightful voice to Sudhana, the head merchant’s son, with words - that brought him joy, saying, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, - complete enlightenment.
-“Noble one, I have attained the bodhisattva liberation called
Sudhana asked, “Āryā, what is the scope of the bodhisattva liberation called
Acalā answered, “Noble one, this is a subject that is difficult to believe.”
Sudhana said, “Āryā, please teach me. Through the power of the buddhas and being in the care of the kalyāṇamitras, I - will believe it, comprehend it, know it, understand it, discern it, cognize it, reflect upon it as a focus of my attention, - contemplate it, not deny it, not conceptualize it, not add to it, and be in accord with it.”
-Then the upāsikā Acalā said to Sudhana, the head merchant’s son, “Noble one, in the past, during a kalpa called
-
“I arose from my bed and stood on the floor, and with my ten fingers placed together in homage, I bowed down to the - Tathāgata Pralambabāhu. As I looked at the crown of his head there seemed to be no end to it, and I could not grasp his extent - to the right or left. I could never have enough of contemplating his perfect signs and features of a great being.
-“At that time, I wondered, ‘Through what kind of karma can one obtain such a perfect body? Give rise to the perfect - signs and features of a great bring? Have such a perfect display of light? Attain such a perfect entourage? Have such a - perfect residence and requisites that are of the nature of the mind? Develop such a perfection of merit? Have such purified - wisdom? Attain such perfect, inconceivable miracles from samādhi? Complete such perfect powers of retention? And have the - power of such perfect eloquence?’
-“Noble one, the Bhagavat Tathāgata Pralambabāhu knew my thought and said, ‘Girl, develop an invincible motivation
- for the defeat of all the kleśas. Develop an undefeatable motivation for eliminating all attachment. Develop an unwearying
- motivation for comprehending the way of the profound Dharma. Develop an unshakable motivation for descending into the whirling
- ocean of the range
“Noble one, I heard from the Bhagavat Tathāgata Arhat Samyaksaṃbuddha Pralambabāhu, that king of the gateways of
- instruction to the way of the Dharma, and I longed to attain omniscient wisdom. I aspired to the nature of the strengths. I
- wished for the words of the Buddha. I wanted to have the purified display of light of a buddha. I wanted to attain the perfect
- body of a buddha. I longed to have a buddha’s pure signs and features of a great being. I aspired to have the perfect assembly
- of followers of a buddha. I wished for
“Noble one, from that time until now, through the power of having developed that motivation, throughout as many
- kalpas as there are atoms in Jambudvīpa, I do not
- remember
“Noble one, from that time until now, I have never had one thought of anger toward a kalyāṇamitra, let alone - offended any other being.
-“Noble one, from that time until now, I do not remember having ever given rise to a single thought that holds the - view that there is a self, let alone having attachment to things that I think of as being mine.
-“Even when I died and was reborn inside a womb, I do not remember being in a state of stupidity, having various - concepts, or having a neutral state of mind, let alone having a state of mental fixation.
-“Throughout those kalpas I do not remember ever forgetting
“From that time until now, while holding the clouds of Dharma of all the tathāgatas, I do not remember
- forgetting
“From that time until now, while I drank and drank from the ocean of the Dharma, I do not remember ever ignoring and - not contemplating even any words of the worldly Dharmas.
-“From that time until now, I do not remember not accomplishing the samādhi of a single gateway to the ways of the - Dharma from among the ocean of the ways of the Dharma, even down to the ways of the knowledge of worldly crafts.
-“From that time until now, while I held the wheels of Dharma of the tathāgatas in order to guide beings, I do not - remember leaving out a single word or even a single syllable that was transmitted to me.
-“From that time until now, there is not a single prayer from the ocean of the visions of buddhas that I have not - accomplished in order to purify the ocean of beings, even down to carrying out the prayer of a buddha who was an emanation. - -
-“From that time until now, I do not remember not practicing any bodhisattva conduct from the ocean of the past - bodhisattva conduct of the ocean of buddhas in order to purify my conduct.
-“From that time until now, I do not remember creating a single motivation that was focused on being a śrāvaka or a - pratyekabuddha.
-“Noble one, from that time until now, throughout as many kalpas as there are atoms in Jambudvīpa, I do not remember
- ever having given rise to doubts, dualistic identification, conceptualized identification, variegated identification,
- obdurate
“Noble one, since that time, I have never been separated from the appearance of a buddha. I have never been - separated from the buddha bhagavats. I have never been separated from the bodhisattvas. I have never been separated from the - true kalyāṇamitras. I have never been separated from hearing the prayers of the buddhas. I have never been separated from - hearing of the conduct of the bodhisattvas. I have never been separated from hearing the way of the perfections of the - bodhisattvas. I have never been separated from hearing the way of the light of the wisdom of the level of the bodhisattvas. I - have never been separated from the attainment of hearing the inexhaustible treasures and treasuries of the retentions and - samādhis of the bodhisattvas. I have never been separated from hearing of the comprehension of and entry into the centerless - and endless network of world realms. I have never been separated from the attainment of hearing the causes for the arising of - the centerless and endless realms of beings. I have never been - separated from the light of the wisdom of the cessation of the domain of the network of the kleśas of all beings. I have never - been separated from the attainment of the wisdom of the causes that give rise to the roots of merit of all beings. I have - never been separated from the manifestation of bodies in accordance with the aspirations of all beings. I have never been - separated from the pure domain of the speech that brings knowledge to all beings.
-“Noble one, I have accomplished this gateway of the bodhisattva liberation called
Sudhana answered, “I wish to do so.”
-The upāsikā Acalā viewed, analyzed, followed, and realized gateways of bodhisattva liberations such as
As soon as the upāsikā Acalā rested in those samādhis, Sudhana, the head merchant’s son, saw world realms as
- numerous as the atoms in ten
Then the upāsikā Acalā rose from that samādhi and said to Sudhana, the head merchant’s son, “Noble one, did you see - that? Did you hear that? Did you discern that?”
- -He answered “I saw it. I heard it. I discerned it.”
-The upāsikā Acalā said, “Noble one, I have trained in the gateway of the bodhisattva conduct called
-
“However, how could I know the conduct or describe the qualities of the bodhisattvas who possess measureless,
- inconceivable qualities; whose activity has no fixed location, like the lord of birds in the sky; who, like the great lord of
- the garuḍas, dive into the ocean of beings in order to extract
- the ripened bodhisattvas; who, like merchants, go the island of the jewels of omniscience, longing for the jewel that is the
- wisdom of the ten strengths; who, like strong fishermen, go onto the ocean of saṃsāra
“Depart, noble one. In this southern region, in a land called Amitatosala, there is a town named Tosala. There - dwells the parivrājaka by the name of Sarvagamin. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva - conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Acalā, circumambulated the upāsikā Acalā a hundred thousand times, keeping her to - his right, and, looking back again and again, departed from the presence of the upāsikā Acalā.
-Then Sudhana, the head merchant’s son, visualizing in his mind the upāsikā Acalā, remembering the instruction of the
- upāsikā Acalā, with conviction in and no doubt about what the upāsikā Acalā had taught, proclaimed, instructed,
- described,
Eventually, traveling from district to district, going from land to land, Sudhana arrived at the land called - Amitatosala. He searched for the town named Tosala, and at sunset he arrived at the town of Tosala. He entered the town of - Tosala and went to the crossroads in the center of the town. He wandered from one street to another, from one crossroads to - another, from one lane to another, searching and inquiring. When it was night and people were asleep, he saw to the north of - the town of Tosala a hill called Sulabha. Its summit was adorned by a delightful variety of grasses, bushes, and herbs, and it - shone as brightly as the sun. Seeing that light, he felt a powerful joy and thought, “I will without doubt see the - kalyāṇamitra on the summit of that hill.” He came out of the town and went to Sulabha Hill, and he climbed up Sulabha Hill and arrived at the very bright - summit of the hill. He saw in the distance the parivrājaka Sarvagamin, who shone with splendor and whose appearance was - superior even to that of Mahābrahmā, and ten thousand brahmins were walking in circumambulation around him.
-Sudhana approached him, bowed his head to his feet, circumambulated him many hundreds of thousands of times, and sat - down before him. With his hands placed together in homage, he said, “Ārya, I have developed the aspiration for the highest, - complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should - practice it.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should - train in bodhisattva conduct and how they should practice it!”
-Sarvagamin said, “Noble one, it is excellent, excellent, that you have in that way set out upon the highest, - complete enlightenment!
-“Noble one, I, Sarvagamin, remain within the all-pervading bodhisattva conduct. I am endowed with the gateway of the
- samādhi called
“Noble one, in that way I benefit beings in the entire array of worlds inhabited by beings, in all the states of - existences that beings are in, in all the gateways of the deaths of beings, in all the gateways of the births of beings, in - all the different existences, in the various different abodes, and in the worlds that are habitations—beings who have various colors, shapes, heights, and widths and who have - entered various kinds of rebirths, have different practices, and have different aspirations, which means those within - existence as a deva, those within existence as a nāga, those within existence as a yakṣa, those within existence as a - gandharva, those within existence as an asura, those within existence as a garuḍa, those within existence as a kinnara, those - within existence as a mahoraga, those within existence as a hell being, those within existence as an animal, those within - existence in the world of Yama, those within existence as a human, those within existence as a nonhuman, those who have - various false views, those who aspire to the Śrāvakayāna, those who aspire to the Pratyekabuddhayāna, and those who aspire to - the Mahāyāna—benefiting them through various methods and through various introductions to the way of wisdom.
-“This means that I benefit some beings with the light of the power of mental retention
“I benefit some beings through the application of the four methods of gathering pupils, which means leading them to - omniscient wisdom.
- -“I benefit some beings by describing the perfections, thus generating the light of the gateway
“I benefit some beings by describing the aspiration to enlightenment, thus developing an imperishable, strengthened - seed of enlightenment.
- -“I benefit some beings by describing all the aspects of bodhisattva conduct, thus generating the aspiration to - purify all buddha realms and ripen all beings. -
-“I benefit some beings by causing dismay, by teaching the sufferings experienced by beings in the hells caused by - the ripening of their bad conduct.
- -“I benefit some beings by causing delight, by describing all the qualities that arise in the tathāgatas,
“I benefit some beings by speaking praises of the qualities of all the tathāgatas, thus generating the aspiration to - omniscience and the longing for the qualities and body of a buddha.
-“I benefit some beings by describing the greatness of the buddhas, thus generating the longing to attain the body of - a buddha that possesses the power to undertake continuous, irresistible buddha activity.
-“I benefit some beings by describing the dominance of the buddhas, thus generating the aspiration to attain the - perfect body of a buddha, which cannot be surpassed but surpasses all others.
-“Moreover, noble one, I manifest a body of the size and shape that accords with the aspirations, activities, powers, and conducts of all the men, women, boys, and
- girls who are gathered in all the crossroads, streets, junctions, side streets, houses, trades, districts, and dwellings in
- the districts of this town of Tosala, and I teach them the Dharma. Those beings do not know who has taught them or where he
- has come from, but otherwise having heard me, they all practice correctly.
“Moreover, noble one, I go everywhere in this Jambudvīpa in order to ripen those who are attached to the ninety-six
- varieties of heretical
“Noble one, in the same way that I benefit beings in this town of Tosala, I benefit beings in all the villages,
- markets,
“Noble one, in that way, I know this bodhisattva conduct that is all-pervasive
“Depart, noble one. In this southern region, in a land called Pṛthurāṣṭra, there dwells a perfume-seller head - merchant by the name of Utpalabhūti. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should - a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the parivrājaka Sarvagamin, circumambulated the - parivrājaka Sarvagamin a hundred thousand times, keeping him to his right, and, looking back again and again, departed from - the presence of the parivrājaka Sarvagamin.
-Sudhana, the head merchant’s son, had no regard for his life or body; he had no regard for engaging in dedication to
- obtaining and possessing the pleasures of existence; he had no
- regard for the objects of perception that beings delight in; he had no regard for forms, sounds, smells, tastes, and textures;
- he had no concern for enjoying retinues and pleasures; he had no regard for any of the pleasures of the power of kingship and
- sovereignty; he was focused on attaining the highest purification of a buddha realm for the pure ripening and guiding of all
- beings; he was focused on never being satisfied with the extent of his offering to, honoring, and serving all the tathāgatas;
- he was focused on all phenomena with the wisdom that knows their nature;
Sudhana eventually arrived at the land called Pṛthurāṣṭra. He looked and searched for the perfume-seller head - merchant by the name of Utpalabhūti. He saw the perfume-seller head merchant Utpalabhūti and approached him. After approaching him, Sudhana bowed his head to the - perfume-seller head merchant Utpalabhūti’s feet, circumambulated the perfume-seller head merchant Utpalabhūti many hundreds of - thousands of times, and sat down before the perfume-seller head merchant Utpalabhūti. With his hands placed together in - homage, he said, “Ārya, I seek the wisdom that is the same as that of all the buddhas. I rejoice in the fulfillment of the - field of prayers made in the past by all the buddhas, I rejoice in the accomplishment of the Dharma body of all the buddhas, I - seek the wisdom body of all the buddhas, I rejoice in the purification of all the fields of bodhisattva conduct, I rejoice in - the light of all the fields of bodhisattva samādhis, I rejoice in the stability of all the fields of the bodhisattva power of - mental retention, I rejoice in the dispelling of the entire field of kleśas, I seek to travel in all the fields of the realms, - and I have set out upon the highest complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva - conduct and how they should practice it, and how through having practiced in that way all bodhisattvas become omniscient.”
-Utpalabhūti said to him, “Noble one, it is excellent, excellent, that you have developed the aspiration for the - highest, complete enlightenment.
-“Noble one, I know all perfumes. I know about all combined perfumes, all incenses, all combinations of perfumes and - incenses, all ointments, all combined ointments, all powders, all combinations of powders, and all perfumes, ointments, and - powders. -
-I know the perfumes of the devas. I also know the perfumes of the nāgas, yakṣas, gandharvas, asuras, garuḍas, - kinnaras, mahoragas, humans, and nonhumans.
-“I know the perfumes that heal sickness. I also know the perfumes that dispel unhappiness, the perfumes that give
- rise to worldly happiness, the perfumes that cause the kleśas to blaze, the perfumes that cause kleśas to cease, the perfumes
- that create various kinds of composite happiness and bliss, the perfumes that create composite sadness, the perfumes that
- dispel all intoxication and carelessness,
“Noble one, in the world there is the perfume called
“Noble one, in order to purify the thoughts of those who are experiencing happiness and joy, I teach them the Dharma - so that they will definitely have the highest, complete enlightenment.
-“Moreover, noble one, there is sandalwood called
“Noble one, there is a perfume called
“Noble one, there is the black agarwood called
“Noble one, there is a kind of perfume called
“Noble one, there is a kind of perfume called
“Noble one, there is a kind of perfume called
“Noble one, there is a kind of perfume called
“Noble one, there is a kind of perfume called
“Noble one, there is a kind of perfume called
“Noble one, I know how to combine perfumes, but how could I know the conduct or describe the qualities of those - bodhisattvas who have no stain of faults and have transcended the entire realm of desire, who are free from the noose of the - māra of the kleśas, who have transcended all the continuums of the states of existence, who perform conduct with bodies and - the aspect of the illusion of wisdom, who are unstained by any world, who have the state of being without desire, who have the pure field of wisdom that is - unobscured, who have the range and scope of unimpeded wisdom, who do not dwell in any basis or location, and who know the - conduct of those who move in all the bases and locations of existence? How could I elucidate the gateway of their pure - practice of correct conduct? How could I describe their faultless conduct? How could I teach their continuum of body, speech, - and mind that is devoid of harmful conduct?
-“Depart, noble one. In this southern region, there is a town named
“Then Sudhana, the head merchant’s son, bowed his head to the feet of the perfume-seller head merchant Utpalabhūti, - circumambulated the perfume-seller head merchant Utpalabhūti a hundred thousand times, keeping him to his right, and, looking - back again and again, departed from the presence of the perfume-seller head merchant Utpalabhūti.
-When Sudhana set out on the path to
“Why is that? Because the kalyāṇamitras are the source of all good Dharmas, and the attainment of omniscience is - dependent on the kalyāṇamitras.”
-With his mind focused on those thoughts, and undergoing a difficult journey, he eventually arrived at the city of
-
When Sudhana saw the mariner Vaira, he approached him. Having approached him, Sudhana bowed his head to the mariner - Vaira’s feet, circumambulated the mariner Vaira many hundreds of thousands of times, and sat down before the mariner Vaira. - With his hands placed together in homage, he said, “Ārya, I have developed the aspiration for the highest, complete - enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. - Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how - they should practice it!”
-Vaira said, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete
- enlightenment, that you have asked about the cause of
“Noble one, I dwell at the city of
“Noble one, when I see destitute beings in Jambudvīpa, I undergo hardships for their sake, which means I will
- fulfill all their wishes. I will collect worldly goods for them. I will satisfy them with the enjoyment of the Dharma. I will
- teach them the instructions for the path of the accumulation of merit. I will cause them to increase their accumulation of
- wisdom. I will increase the power of their roots of merit. I
- will cause them to develop the aspiration for enlightenment. I will purify their aspiration for enlightenment. I will cause
- them to have the enduring strength of great compassion. I will cause the suffering of saṃsāra to cease. I will cause them to
- have an enduring strength for tireless conduct in saṃsāra. I will provide these to the gathering of an ocean of beings. I will
- bring them into the gateways of the practice of an ocean of qualities. I will cause them to obtain the light of the wisdom of
- the ocean of the Dharma. I will cause them to see
“Noble one,
“Noble one, dedicated in that way to the benefit and happiness of beings, I know all the islands of jewels in the
- great ocean. I know all the jewel mines, all the classes of jewels, and all the sources
“I know all the residences of the nāgas, all that disconcerts the nāgas, all the residences of the yakṣas, all that - disconcerts the yakṣas, all the residences of the rākṣasas, all that allays fear of the rākṣasas, all the residences of the - bhūtas, all that allays fear of the bhūtas, and all that eliminates the obstacles created by the bhūtas.
- -“I know all whirlpools,
“I know the orbits of the sun, moon, planets, and constellations and the seconds, minutes, and hours
“I know the particular times to depart and arrive, safety and danger, whether a ship’s rigging is reliable, what
- ships to reject, what ships to sail, how to catch the winds,
- the coming of the wind, how to turn a ship, how to turn a ship around,
“Noble one, with that kind of knowledge I am constantly dedicated to necessary benefits
“Noble one, no ship of mine has ever been in distress.
“Noble one, I have attained the bodhisattva liberation called
“Depart, noble one. In this southern region, in the town called Nandihāra, dwells a head merchant by the name of - Jayottama. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice - it?’ ”
-Then Sudhana, the head merchant’s son, was overjoyed, pleased, happy, and content. He bowed his head to the feet of - the mariner Vaira, circumambulated the mariner Vaira many hundreds of thousands of times, keeping him to his right, and, - looking back again and again, departed from the mariner Vaira. -
-Then Sudhana, the head merchant’s son, whose mind spread great love throughout the immeasurable realm of beings;
- whose being was saturated with the tenderness
He arrived at the town called Nandihāra and looked and searched for the head merchant Jayottama. He saw him on the
- eastern edge of the town of Nandihāra, in a forest of ashoka trees that was called Vicitradhvaja. He was encircled by many
- thousands of householders deciding
This means that he was teaching the Dharma in order to inspire the aspiration to enlightenment.
-Then when the teaching was concluded, Sudhana, the head merchant’s son, approached and bowed his head to the feet of
- the head merchant Jayottama. He bowed down to him for a long time and said, “Ārya, I am Sudhana, I am Sudhana! I seek
- bodhisattva conduct. Instruct me, Ārya, on how I should train in bodhisattva conduct and while training how I should aspire to
- guide and ripen all beings,
Then the head merchant Jayottama said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the - highest, complete enlightenment.
-“Noble one, I purify the gateway to omnipresent
“Just as I teach the Dharma in the world realms of this billion-world universe, I do so in world realms in the ten
- directions as numerous as the atoms in an indescribable quintillion buddha realms. I teach the Dharma of the buddhas. I teach the Dharma of the bodhisattvas. I teach the Dharma of
- the śrāvakas and the Dharma of the pratyekabuddhas. I teach the hells. I teach the path that leads to the hells. I teach the
- unhappiness
“In that way, noble one, I also teach the Dharma of the world, the creation of the world, the destruction of the - world, the transgressions in the world, and the renunciation of the world.
-“In this way, I teach the Dharma in order to explain the bodhisattva path, reject the faults of saṃsāra, teach the - qualities of omniscience, pacify the delusion and sufferings of the existences, describe the unobscured true nature, - illuminate the activities of being in the world, describe all the happiness and suffering of being in the world, contemplate - the designations of the abodes of all beings, teach the tathāgata qualities that have no location, counter the wheel of all - karma and kleśas, and describe the turning of the tathāgata’s wheel of the Dharma. -
-“Noble one, I know this gateway to pure, omnipresent
“Depart, noble one. In this southern region, in the land called Śroṇāparānta, there is a city by the name of - Kaliṅgavana where dwells a bhikṣuṇī by the name of Siṃhavijṛmbhitā. Go to her and ask her, ‘How should a bodhisattva train in - bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the head merchant Jayottama, circumambulated the head merchant Jayottama many hundreds of thousands of - times, keeping him to his right, and, looking back again and again, departed from the head merchant Jayottama.
-Sudhana, the head merchant’s son, set out for the town of Kaliṅgavana in the land of Śroṇāparānta and then arrived
- there. Searching for the bhikṣuṇī Siṃhavijṛmbhitā, as he roamed here and there he questioned the people he met. There were
- many hundreds of young men
They said, “Noble one, the bhikṣuṇī Siṃhavijṛmbhitā is in this town of Kaliṅgavana, sitting in the great park
- called
Then Sudhana, the head merchant’s son, went to
He saw, arranged at the feet of some jewel trees, lion thrones with lotuses in their centers that were made of
- jewels; at the feet of some, lion thrones with lotuses in their centers that were made of the precious jewel
He saw that the entire ground of that great park was covered with various jewels like an ocean covered by islands of - jewels.
-He saw that the land was beautified by blue beryl dust,
Beautiful and pleasant music came from trees with a variety
That great park called
Sudhana, the head merchant’s son, saw in that way the displays in the park of aggregations of measureless,
- inconceivable qualities, which were accomplished through the ripening of a bodhisattva’s karma; which were born from vast,
- transcendent roots of merit that appeared as the natural result of inconceivable offering and service to buddhas; which all
- the roots of merit without exception in all worlds could not surpass; which were present as the illusory nature of phenomena;
- which originated from the ripening of the merit of vast, stainless virtue; which originated from the strength and power that
- is the natural result of the conduct perfectly accomplished in the past by the bhikṣuṇī Siṃhavijṛmbhitā; which could not be
- surpassed by all the śrāvakas and pratyekabuddhas; which could not be destroyed by tīrthikas and opponents; which could not
- be harmed
He saw seated upon lion thrones at the feet of all those various precious trees the bhikṣuṇī Siṃhavijṛmbhitā
- surrounded by a great assembly.
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the pure realm of sound called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called the
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma gateway called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to the light of wisdom and samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to the Dharma called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to samādhi called
He saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the gateway to the Dharma called
Similarly, he saw the bhikṣuṇī Siṃhavijṛmbhitā teaching the Dharma to classes of beings—those categorized as
- beings, who had different kinds of births and states, beings who had been ripened, had correct behavior, and were worthy
- recipients and who had various motivations, various aspirations, constant motivations,
What was the cause of this? The bhikṣuṇī Siṃhavijṛmbhitā had practiced countless hundreds of thousands of gateways
- to the perfection of wisdom such as
All those bodhisattvas and other beings who came to the great
In that way, Sudhana, the head merchant’s son, saw the bhikṣuṇī Siṃhavijṛmbhitā’s perfect park, perfect
- forest,
With his hands together in homage he stood before her and said, “Āryā, I have developed the aspiration for the - highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they - should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me - how bodhisattvas should train in bodhisattva conduct and how they should practice it!”
-She said, “Noble one, I have attained the bodhisattva liberation called
Sudhana asked, “Āryā, what is the scope of that bodhisattva liberation called
She replied, “Noble one, it is the light of wisdom; it has the nature of perceiving in a fraction of an instant of - mind the displays that occur in the three times.”
-Sudhana asked, “Āryā, what is the scope of that light of wisdom?”
- -She replied, “Noble one, when I had striven for and accomplished
“In the same way that I go to the bodhisattvas with one life remaining who reside in Tuṣita so as to engage in - making offerings, I go in bodies that are made of mind and in such forms engage in offerings to all the tathāgatas who have - entered the bodies of their mothers, who are born, who reside within harems, who have gone forth into homelessness, who are - going to the bodhimaṇḍa, who are present at the bodhimaṇḍa, who have attained the highest, complete enlightenment of - buddhahood, who turn the wheel of the Dharma, and who are entering nirvāṇa having satisfied the minds and wishes of those who - reside in the dwellings of the devas and those who reside in the dwellings of the nāgas, yakṣas, gandharvas, asuras, garuḍas, - kinnaras, mahoragas, humans, and nonhumans and in the dwellings of all beings.
-“Those beings who know my offerings and service to the buddhas will all definitely attain the highest, complete - enlightenment.
-“I give the instructions on the teachings of the perfection of wisdom to all those beings who come to me.
-“Noble one, I look upon all beings with wisdom eyes, but I do not give rise to the concept of ‘beings,’ and I do not - become conceited. I listen to the ocean of the languages of all beings but do not become attached to any way of speaking, and - I do not become conceited. I also see all the tathāgatas, but through knowing the body of the Dharma, I do not become conceited. I possess the Dharma wheels of all the tathāgatas, - but because I have realized the nature of phenomena, I do not become conceited. In each instant of mind I permeate the entire - realm of phenomena, but because I have realized the illusory nature of phenomena, I do not become conceited.
-“Noble one, I know this bodhisattva liberation called
“Depart, noble one. In this southern region, in the land called Durga, in the city called Ratnavyūha, dwells a - courtesan by the name of Vasumitrā. Go to her and ask her, - ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣuṇī Siṃhavijṛmbhitā, circumambulated - the bhikṣuṇī Siṃhavijṛmbhitā many hundreds of thousands of times, keeping her to his right, and, looking back again and - again, departed from the bhikṣuṇī Siṃhavijṛmbhitā.
-Sudhana, the head merchant’s son, with his mind illuminated by that great light of wisdom, focusing upon the light
- of omniscience, regarding the light of the power of the true nature, strengthening the way of retention that is the treasure
- of what was known from the voices of all beings, increasing the way of retention that possesses the Dharma wheels of all the
- tathāgatas, supporting
The people there who did not know the qualities of the courtesan Vasumitrā and lacked the knowledge of the scope of wisdom thought, “What does such a man—who has
- pacified and controlled senses, who is mindful, who is unconfused, whose mind is not agitated, who keeps his gaze the length
- of a yoke before him, whose mind is not overcome by sensations, who is not fixated on external
Those who did know the special qualities of the courtesan Vasumitrā and directly perceived wisdom’s range of conduct
- said to him, “It is excellent, excellent, noble one, that you intend to ask questions of the courtesan Vasumitrā; you have
- perfectly obtained a good outcome. You are certainly aspiring to buddhahood. You are certainly wishing to become a refuge
“Noble one, the courtesan Vasumitrā is in her home, which is on the north side of the city’s junction of three - streets.”
-Sudhana, the head merchant’s son, on hearing those words, was filled with joy, delighted, elated, pleased, and
- happy. He went to the home of the courtesan Vasumitrā. He saw that her house was huge and vast and surrounded by ten
- successive precious walls. It was encircled by ten successive rows of precious palm trees. It was encircled by ten successive
- moats filled with water and covered with divine, precious red lotuses, blue lotuses, night lotuses, and white lotuses; they
- were filled with water that possessed the eight good qualities; they had bottoms that were covered with gold dust; they were
- filled with aromatic water mixed with beautiful scents; and they were adorned by numerous precious fences.
He saw well-arranged buildings, palaces, kūṭāgāras made from every jewel with high
Sudhana saw there the courtesan Vasumitrā, who was beautiful, attractive, and delightful to see. She was endowed
- with a magnificent, perfect color. She had golden skin and deep black
She had a beautiful assembly of followers that could not be divided, that had a single aspiration and a similar - share of the practice of the roots of merit.
-She possessed an inexhaustible treasury of the treasure of the great accumulations of merit and wisdom.
-Sudhana saw that all those buildings, the entire array of precious dwellings and palaces, were illuminated and made - bright by the light that came from her body, which caused delight, physical pleasure and bliss, and joy and happiness in the - mind.
-Sudhana, the head merchant’s son, bowed his head to the feet of the courtesan Vasumitrā, stood before her with hands - placed together in homage, and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do - not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that - you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva - conduct and how they should practice it!”
-Vasumitrā said, “Noble one, I have attained the bodhisattva liberation called
“Noble one, in this way I appear to the devas in accordance with their wishes in the form, color, shape, and size of - an apsaras with a brighter and purer color. In the same way, I appear in accordance with their wishes in a female form, color, - shape, and size with a brighter and purer color to the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, - humans, and nonhumans. -
-“When beings whose minds are encircled by desire come before me, I teach all of them the Dharma so that they will
- become free from desire. When they hear the Dharma, they attain freedom from desire. They attain the bodhisattva samādhi
- called
Sudhana asked, “Āryā, what roots of merit did you develop? What kinds of activities did you accumulate so that you - have attained this kind of perfection?”
- -Vasumitrā replied, “Noble one, I remember that in a past time, there had appeared in the world a tathāgata, an
- arhat, a samyaksaṃbuddha, one with wisdom and conduct,
“The Tathāgata Atyuccagāmin, because of his love for beings, went to the capital city named Sumukhā. When he placed - his foot upon the threshold of its gateway, the entire city shook and became huge, vast, and made of many jewels. In the sky - above, there was the light of a display of many jewels; it was filled with various precious flowers, emitted the sound of - various divine musical instruments, and was pervaded by vast, measureless clouds of deva bodies. -
-“Noble one, at that time, I was the wife of a head merchant, and my name was Sumati. Inspired by the miracles of the
- Buddha,
“At that time, Mañjuśrī Kumārabhūta was an attendant of the Bhagavat, the Tathāgata Atyuccagāmin. Through him I - developed the aspiration to the highest, complete enlightenment.
-“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this southern region there is a city called Śubhapāraṃgama. There dwells a householder by the - name of Veṣṭhila who makes offerings to a sandalwood chair that is a tathāgata shrine. Go to him and ask him, ‘How should a - bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the courtesan Vasumitrā, circumambulated the - courtesan Vasumitrā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed - from the courtesan Vasumitrā.
-Then Sudhana went to the town of Śubhapāraṃgama and - approached the householder Veṣṭhila. He bowed his head to his feet, stood before him, and, with his hands placed together in - homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how - bodhisattvas should train in bodhisattva conduct and in what way they should practice it.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should - train in bodhisattva conduct and how they should practice it!”
-Veṣṭhila said, “Noble one, I have attained the bodhisattva liberation called
“Noble one, from my mind’s viewpoint, a tathāgata has not passed into nirvāṇa, does not pass into nirvāṇa, and will - not pass into nirvāṇa in any world other than as a way to bring beings who are to be guided under his control, not as a way to - enter truly complete nirvāṇa.
-“Noble one, in that way, when I opened the door of the sandalwood-throne shrine of the Tathāgata, I attained, by
- opening the door of the shrine, the bodhisattva samādhi called
“Noble one, in each instant of mind I rest in this samādhi, and I attain many special
Sudhana asked, “Ārya, what is the scope of that samādhi?”
- -Veṣṭhila replied, “Noble one, when I am resting in this samādhi, there appear to me all the tathāgatas, such as Kāśyapa, in a continuous succession of one
- buddha after another within the lineage of this world: all the tathāgatas such as Kanakamuni, Krakucchanda, Viśvabhuk,
- Śikhin, Vipaśyin, Tiṣya, Puṣya, Yaśottara, and Padmottara. I see in the consecutive appearances of the buddhas the unceasing
- succession of one buddha after another, a hundred buddhas in one instant of mind. In the next instant of mind I perceive a
- thousand buddhas. In the next instant of mind I perceive a hundred thousand buddhas. In the same way I see ten million
- buddhas, a thousand million
“I also perceive the successive accumulations for the first development of the aspiration to enlightenment by those
- tathāgatas. I perceive the miraculous powers they attain through their first development of the aspiration to enlightenment. I
- perceive their pure fulfillment of their different prayers. I perceive their pure conduct. I perceive their complete
- accomplishment of the perfections. I perceive their attainment of all the bodhisattva bhūmis. I perceive their pure attainment
- of patience. I perceive their roaring
“I remember and keep the Dharma teachings of these tathāgatas clearly and distinctly. Through my memory I possess
- them. With my intelligence
“I also see and know the future succession of buddhas, such as Maitreya. I see a hundred buddhas in one instant of - mind. In the next instant of mind I perceive a thousand buddhas, and so on, up to the instant of mind in which I see - tathāgatas as numerous as the atoms in an inexpressible number of inexpressible numbers of buddha realms.
-“I also perceive the successive accumulations for the first development of the aspiration to enlightenment by those
- tathāgatas. I perceive the miraculous powers they attain through their first development of the aspiration to enlightenment. I
- perceive their pure fulfillment of their different prayers. I perceive their pure conduct. I perceive their complete
- accomplishment of the perfections. I perceive their attainment
- of all the bodhisattva bhūmis. I perceive their pure attainment of patience. I perceive their roaring
“I remember and keep the Dharma teachings of these tathāgatas clearly and distinctly. Through my memory I possess them. With my intelligence
“Just as I see and know the succession of buddhas in the past and in the future in the lineage of this world realm, - I see and know in the lineage of world realms in the ten directions as numerous as the atoms in an inexpressible number of - inexpressible numbers of buddha realms the succession of tathāgatas in the past and in the future.
-“I also perceive the successive accumulations for the first development of the aspiration to enlightenment by those - tathāgatas, and so on.
-“I know and comprehend the unbroken, unceasing succession of the buddhas. It is unequaled;
“I see and know the succession of the present tathāgatas that reside in world realms in the ten directions, such as - Vairocana.
-“I see a hundred buddhas in one instant of mind. In the next instant of mind I perceive a thousand buddhas, and so - on, up to the instant of mind in which I see tathāgatas as numerous as the atoms in an inexpressible number of inexpressible - numbers of buddha realms.
-“When I wish to see a certain tathāgata, I see him.
- I hear all that has been taught, is being taught, and will be taught by those buddhas, those bhagavats. When I have heard
- them, I retain them. Through my memory I possess them. With my intelligence
“Noble one, I know this bodhisattva liberation called
“Depart, noble one. In this southern region, there is the mountain named Potalaka. There dwells the bodhisattva by - the name of Avalokiteśvara. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a - bodhisattva practice it?’ ” -
--
Then he spoke these two verses:
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the householder Veṣṭhila, circumambulated the - householder Veṣṭhila many hundreds of thousands of times, keeping him to his right, and, looking back again and again, - departed from the householder Veṣṭhila. -
-Then Sudhana, the head merchant’s son, contemplating the instruction of the householder Veṣṭhila, knowing that
- treasury of bodhisattva aspiration, remembering that power of bodhisattva memory, keeping in his mind the power of that
- successive lineage of the way of the buddhas, comprehending the continuous succession of the lineage of the buddhas,
- remembering the names of the buddhas that he had heard,
He saw Avalokiteśvara on the upper slope
On seeing him, Sudhana was filled with joy, delighted, elated, pleased, and happy. With increasing rapture, he kept
- his eyes wide open. He placed his hands together in homage. His mind was at peace through being endowed with the power of
- faith in kalyāṇamitras. He believed that to see kalyāṇamitras was to see all the buddhas. He believed that the acquisition of
- the entire cloud of Dharma originated from the kalyāṇamitras. He believed that all qualities and practices depended on the
- kalyāṇamitras. He believed that it was difficult to encounter kalyāṇamitras. He believed that the attainment of the precious
- wisdom of the ten strengths came from the kalyāṇamitras. He believed that the inexhaustible light of wisdom
He went toward the bodhisattva Avalokiteśvara. The bodhisattva Avalokiteśvara could see Sudhana, the head merchant’s
- son, coming in the distance and said, “Come here! You are welcome,
Then Sudhana, the head merchant’s son, approached the bodhisattva Avalokiteśvara. He bowed his head to the feet of - the bodhisattva Avalokiteśvara. He circumambulated the bodhisattva Avalokiteśvara many hundreds of thousands of times, keeping - him to his right. Then he stood before him and, with his hands placed together in homage, said, “Ārya, I have developed the - aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and - in what way they should practice it.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should - train in bodhisattva conduct and how they should practice it!”
-Then the bodhisattva Avalokiteśvara extended his right hand, which was the color of gold from the
The bodhisattva Avalokiteśvara said, “Noble one, it is excellent, excellent, that you have in that way developed the - aspiration for the highest, complete enlightenment!
-“Noble one, I know the gateway to bodhisattva activity called
“Noble one, my gateway to bodhisattva activity called
“Noble one, in that way, being established in the gateway to bodhisattva activity called
“I also ripen beings through manifesting physical bodies. I gladden and ripen beings through manifesting countless
- pure
“Noble one, in that way I have purified the gateway to bodhisattva activity called
“I manifest the gateway to mindfulness in all worlds in order to dispel fear in all beings. I have made the wheel of
- my name known in all worlds in order to free all beings from fear. I miraculously manifest my body to be the same
“Noble one, through this method, I liberate all beings from fear and cause them to develop an irreversible - aspiration for the highest, complete enlightenment so that they will attain all the Dharmas of the buddhas.
-“Noble one, I know this gateway to bodhisattva activity called
-
Concerning this it is said:
-At that time the bodhisattva Ananyagāmin came from the east through the sky and resided on a peak of the
-
The bodhisattva Ananyagāmin outshone the light of the sun and moon. The light from his body outshone devas, nāgas, - yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, the world guardians, fire, jewels, lightning, and - starlight. -
-He even illuminated the great hells. He illuminated all dark existences in the realm of animals and the world of - Yama. He caused all the sufferings in the lower existences to instantly cease. All beings ceased to be tormented by the - kleśas. Various kinds of misery, pain, and suffering were alleviated. Rain from clouds of jewels fell over all of this buddha - realm, and there also fell rain from clouds of a variety of offerings, the entire display of flowers, perfumes, incense, - garlands, ointments, powders, clothing, parasols, banners, and flags.
-He then went to where the Bhagavat was, and the image of his body appeared in the residences of all beings, - appearing so as to satisfy them in accordance with their wishes. He also appeared to come before the bodhisattva - Avalokiteśvara.
-Then the bodhisattva Avalokiteśvara said to Sudhana, the head merchant’s son, “Noble one, did you see the - bodhisattva Ananyagāmin coming to the gathering of this assembly?
-“Depart, noble one. Go to the bodhisattva Ananyagāmin and ask him, ‘How should a bodhisattva train in bodhisattva - conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva Avalokiteśvara, circumambulated - the bodhisattva Avalokiteśvara many hundreds of thousands of times, keeping him to his right, and, looking back again and - again, departed from the bodhisattva Avalokiteśvara. -
-Sudhana, the head merchant’s son, his mind having acquired Avalokiteśvara’s verses of wisdom,
He bowed his head to the feet of the bodhisattva Ananyagāmin. Then he stood before him and, with his hands placed - together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know - how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should - train in bodhisattva conduct and how they should practice it!”
-Then the bodhisattva Ananyagāmin said, “Noble one, I have attained the bodhisattva liberation called
Sudhana asked, “Ārya, at the feet of which tathāgata did you attain the bodhisattva liberation called
The bodhisattva Ananyagāmin said, “Noble one, this is something that is difficult to comprehend for beings such as - the śramaṇas and brahmins in this world with its devas, humans, and asuras. It is the power of the bodhisattvas, the - irreversible diligence of the bodhisattvas, and the unsurpassable conduct of the bodhisattvas.
-“Noble one, those who are not in the care of a kalyāṇamitra, who are not regarded by the buddhas, who have not - accumulated the roots of merit, who do not have a pure motivation, who have not attained the faculties of a bodhisattva, and - who do not have the eyes of wisdom will not be able to hear of - it, grasp it, believe in it, or comprehend it.”
-Sudhana said, “Tell it to me, for I am apprehended
The bodhisattva Ananyagāmin said, “Noble one, I have come from a world realm in the eastern direction that is called
- Śrīgarbhavatī, the buddha realm of the Tathāgata Samantaśrīsaṃbhava. I obtained the bodhisattva liberation called
-
“Noble one, as many kalpas as there are atoms in an
“With each development of an aspiration, I took as many steps as there are atoms in an
“I saw in those world realms an ocean of beings, and I perceived the ocean of all their minds. I knew the wheels of - all their faculties, and I manifested physical bodies in accord with their aspirations, proclaimed the words of the Dharma, - radiated a halo of light, brought them the gift of various necessities, and empowered my own body, so that I could continuously be engaged in ripening and guiding them.
-“In the same way that I came from the east, I came from the south, from the west, from the north, from the - northeast, from the southeast, from the southwest, from the northwest, from below, and from above.
-“Noble one, I know only the bodhisattva liberation called
“Depart, noble one. In this southern region, there is a city named Dvāravatī. There dwells the deity by the name of - Mahādeva. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice - it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva Ananyagāmin, circumambulated - the bodhisattva Ananyagāmin many hundreds of thousands of times, keeping him to his right, and, looking back again and again, - departed from the bodhisattva Ananyagāmin. -
-Sudhana had a mind that followed the vast conduct of bodhisattvas. He had the nature of longing for the scope of the
- wisdom of the bodhisattva Ananyagāmin. He saw the special qualities of accomplishing great higher cognition. He had attained
- joy in the armor of stable diligence. He had the aspiration to follow the displays
He eventually arrived at the city named Dvāravatī. He inquired about the deity Mahādeva, and many people declared to
- him, “Noble one, this
Then Sudhana went to where the deity Mahādeva was. He bowed his head to the feet of Mahādeva, stood before him with - his hands together in homage, and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment. How - does a bodhisattva train in bodhisattva conduct? In what way does a bodhisattva practice it? Ārya, I have heard that you teach - and give instructions to bodhisattvas. Therefore, Ārya, teach me how bodhisattvas train in bodhisattva conduct and in what way - they practice it!”
-The deity Mahādeva extended his four arms, and from the four great oceans and with the power of great speed he - brought water and washed his mouth. He then scattered golden - flowers on Sudhana, the head merchant’s son, and said, “Noble one, it is very difficult to see the bodhisattvas. It is - difficult to hear them. The appearance of the white lotuses that are supreme beings is a great marvel because of its - greatness; they are a support for the world, a refuge for beings; they create a great light for beings; they teach the path of - truth to those on the path of ignorance; they are guides for those who follow the way of the Dharma; they are great guides for - going to the city of omniscience.
-“Noble one,
“Noble one, I have attained the bodhisattva liberation called
Sudhana asked him, “What is the scope of the bodhisattva liberation called
In every direction in front of Sudhana, the head merchant’s son, the deva Mahādeva manifested mountain-sized heaps
- of gold, heaps of silver, heaps of beryls, heaps of crystals, heaps of white corals, heaps of emeralds, heaps of precious
- asteria jewels, heaps of precious
Mahādeva said to Sudhana, the head merchant’s son, “Noble one, take these, and with them perform acts of great
- generosity! Create much merit! Make offerings to the tathāgatas! Gather many beings through generosity as a method of
- gathering pupils! Practice the perfection of generosity! Teach the world through generosity!
“Noble one, I gather for you this manner of things, and in that same way I establish in generosity an incalculable - number of beings whose minds have an unceasing motivation to give. I cause them to generate roots of merit in the Buddha, - Dharma, and Saṅgha and the bodhisattvas and kalyāṇamitras, and I inspire them toward the highest, complete enlightenment.
-“Moreover, noble one, I bless with the ugliness of sensory objects those beings who are intoxicated by the joys of - desire and have attachment to the enjoyment of sensory objects. -
-“I manifest terrifying wrathful bodies like rākṣasas, eating flesh and drinking blood, to those who are possessed by
- anger, who are proud, arrogant, conceited, and haughty, and who are to be guided through destruction, pacifying all who are
- agitated by pride and arrogance.
“I manifest the danger of being harmed by fire, water, kings, and thieves for beings who are lazy and abandon - diligence, causing them to be distressed and become diligent.
-“In that way, through those methods, I turn them away from that which is not virtuous and establish them in a - perfection of virtue so that they may defeat all that is adverse to the perfections, gather all the accumulations of the - perfections, transcend all the paths of the mountain precipices of obscurations, and enter the unobscured Dharma.
-“Noble one, I know only the bodhisattva liberation called
“Depart, noble one. In this Jambudvīpa, in the land of Magadha, at the bodhimaṇḍa, there is the goddess of the earth - who is named Sthāvarā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ” -
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the deva Mahādeva, circumambulated the deva - Mahādeva many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the - deva Mahādeva.
-Then Sudhana, the head merchant’s son, eventually reached the goddess of the earth, Sthāvarā, in the land of - Magadha’s bodhimaṇḍa. When he arrived there, one million earth goddesses proclaimed to one another, “Someone who will be a - refuge for all beings is coming here! Someone who has the essence of the tathāgatas and who will break open the enclosing egg - of ignorance of all beings is coming here! Someone who is in the family of the kings of Dharma and will attain the state of an - unimpeded, stainless king of the Dharma is coming here! Someone who is a hero with the thunderbolt weapon that has the great - power of wisdom and who will subdue the circle of opponents is coming here!”
-At that moment, Sthāvarā and the other one million earth goddesses shook the great earth, caused a loud sound like - deep thunder, and illuminated the world realm of a billion worlds with a vast light. Their bodies were adorned by all - adornments and precious jewelry. They shone and moved in the sky like a mass of streaks of lightning.
-They rose up out of the ground, causing the seedlings of all trees to sprout; causing all flowering trees to
- blossom; causing all rivers to flow; causing lakes, ponds, and reservoirs to rise; causing a great rain of scented water to
- fall; causing a great wind that scattered a cloud of flowers to blow; causing a quintillion musical instruments to sound; causing a multitude of divine aerial palaces and ornaments to
- spread; causing the lords of cows, bulls, elephants, tigers, and deer to make their cries; causing the leaders of devas,
- asuras, nāgas,
Then the earth goddess Sthāvarā said to Sudhana, the head merchant’s son, “Noble one, it is excellent that you have
- come here.
Sudhana, the head merchant’s son, bowed his head to the feet of the earth goddess Sthāvarā. He circumambulated the - earth goddess Sthāvarā many hundreds of thousands of times, keeping her to his right. Then he stood before her and, with his - hands placed together in homage, said, “Āryā, I do wish it!”
-Then the earth goddess Sthāvarā stamped on the ground with the sole of her foot and revealed an array of countless - millions of millions of precious treasures and said, “Noble one, these millions of millions of precious treasures follow you. - They go before you. You can use them as you like. They come from the ripening of your merit. They are protected by the power - of your merit. You can take from among them whatever you need.
-“Noble one, moreover, I have attained the bodhisattva liberation called
“Noble one, I received this bodhisattva liberation,
“Noble one, in that way, until this
“During that time, I have propitiated as many tathāgata arhat samyaksaṃbuddhas as there are atoms in an
“Noble one, I know only the bodhisattva liberation called
“Depart, noble one. In this Jambudvīpa, in the land of Magadha, in the city of Kapilavastu, is the goddess of the - night named Vāsantī. Go to her and ask her, ‘How should a - bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the earth goddess Sthāvarā, circumambulated the - earth goddess Sthāvarā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, - departed from the earth goddess Sthāvarā.
-Sudhana, the head merchant’s son, remembering the teaching of the earth goddess Sthāvarā, remembering the
- bodhisattva liberation called
He circumambulated the town of Kapilavastu, keeping it to his right, and entered the town through its eastern gate.
-He stayed at the town’s central junction of three streets, where, soon after sunset, wishing to see Vāsantī, the
- goddess of the night, while reverentially following the bodhisattva teaching, having the definite understanding that the
- wisdom of buddhahood is attained through kalyāṇamitras, having the blessing of the scope of the view of the eyes of wisdom,
- facing every direction with the aspiration to see the
- kalyāṇamitra, with a mind that perceives the essence of great wisdom, with eyes of wisdom that engage with all objects of
- perception, with eyes of samādhi that pervade the vast extent of the ocean of the wisdom of all the ways of the realm of
- phenomena, seeing the ocean of all that is to be known in all directions, with a single-pointed mind intent on attaining the
- eyes of wisdom resting with one-pointed thought, he saw Vāsantī, the goddess of the night, in the realm of space above the
- great town of Kapilavastu. She was in a kūṭāgāra of various precious jewels beyond compare. She was seated upon a lotus that
- had every excellent aroma, in the center of a great precious lion throne. Her body was the color of gold. Her hair was soft,
- abundant, and deep black. Her eyes were deep black.
He saw within her pores all the beings she had liberated who in the vast realm of beings had fallen into inopportune - states, lower existences, and lower realms.
-He saw within her pores all those she had brought to the higher realms, all those she had ripened for the - enlightenment of the śrāvakas and pratyekabuddhas, and those she had ripened for omniscience.
-He saw within her pores all her created bodies, - created forms, and created colors that were her various methods that ripened beings.
-He heard sounding from her pores the creation of sounds, the creation of the aspects of the voice, and their
- application to the various ways of speech
He perceived within her pores her creation of times, her bodhisattva conduct, her bodhisattva prowess, her entrances
- to bodhisattva samādhis and transformations, her bodhisattva power of leadership, her bodhisattva states of being,
He saw and heard an ocean of the ways of the Dharma that employed various methods, and he was satisfied, joyful, - pleased, delighted, content, and happy. He prostrated to the night goddess Vāsantī with the full length of his body, got up, - and circumambulated the night goddess Vāsantī, keeping her to his right, many hundreds of thousands of times. Then he stood - before her and, with his hands placed together in homage, said, “Goddess, I have developed the aspiration for the highest, - complete enlightenment. I have seen that all the qualities of buddhahood arise through the blessing of a kalyāṇamitra. I put myself in the hands of the kalyāṇamitra. Show me, - goddess, the path to omniscience upon which a bodhisattva will bring forth the ten strengths.”
-The night goddess Vāsantī said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you - are thus in awe of kalyāṇamitras and wish to hear a kalyāṇamitra’s words and practice the teaching of kalyāṇamitras.
-“Noble one, through thus practicing the teaching of the kalyāṇamitras, you will, without a doubt, approach the - highest, complete enlightenment.
-“Noble one, I have attained the bodhisattva liberation called
“Noble one, those are the motivations and intentions that I have. I possess the bodhisattva liberation called
-
“When beings are in darkness, humans sleep, the hosts of spirits roam around, the numbers of thieves and robbers - increase, dangerous beings are active in all directions, thick black clouds cover everything, there is a thick mass of smoke - or dust, there is the assault of terrible wind and rain, the moon and stars are hidden, and the eyes are unable to see.
-“Noble one, through various methods I protect those beings in the darkness who are on the ocean, on a plain, on
- mountains, in a remote wilderness,
“I do so in this way: for those on the great ocean, I dispel the black winds and clouds, I make troubled waters
- clear, I dispel the circle of cruel winds, I calm the huge powerful waves, I bring freedom from the danger of lightning, I
- show the direction to go, I provide the correct course over the waters, I reveal the shore, and I show the way to reach the
- island of jewels. I protect them in the form of a gatherer of beings,
“I dedicate those roots of merit in this way: ‘May I be a protector of all beings in order to free them from the - entire mass of suffering!’
-“When beings on the plains at night
“In my mind there arose this aspiration: ‘May I become a refuge for all beings through this root of merit, in order - to dispel all the darkness of the kleśas.’
-“I protect through various methods those on mountain precipices who are afraid of dying and who through clinging to
- life are under the power of the desire for fame, who desire the banner of words of renown, who have enjoyment as their goal,
- who are overpowered by desire, who are engaged in the pursuit of the prerequisites for life, who primarily yearn for worldly
- good fortune, who are tied by affection to children and wife,
“I do so in this way: by providing them with caves and shelters, by providing them with fruit and roots to eat, by - providing them with streams and springs, by providing them with protection against heat and cold, by showing them correct pathways, by the sound of the song of the avadavat, - by the sound of the cry of the king of peacocks, through the form of illumination from burning herbs, and through the form of - light from the mountain deities.
-“I become a protector of those in mountain caves, clefts, and chasms who are afflicted by various sufferings, by
- providing them with
“In my mind there arises this thought: ‘Just as I have protected these beings who are in the mountains, may I become
- a protector for those who have fallen into the chasms of the mountain of saṃsāra and have been seized by the
-
“I become someone who shows the correct path to follow for those beings who are trapped in the net of a dense forest
- and blinded by the darkness of the night; who are in distress within a tangle of trees and shrubs;
“In my mind there arises this thought: ‘Through this root of merit, may I free from all suffering those beings who - are in the thicket of various views, who are caught in the net of craving, and who are oppressed by the various sufferings and - dangers of saṃsāra.’
-“Through various methods I bring happiness to those beings who are confused in darkness in remote wildernesses. I show them the path and bring them to a safe and pleasant - place.
-“In my mind there arises this thought: ‘Through this root of merit, may I free from all suffering and bring to the - great good fortune of the path to happiness and omniscience those beings who are lost in the remote wilderness of saṃsāra and - are following the path to all the lower realms.’
-“Noble one, through various methods that bring disillusionment, I free from attachment to their homeland those - beings in homelands who experience suffering caused by that attachment.
-“In my mind there arises this aspiration: ‘Through this root of merit, may I free all beings from attachment to the
-
“Noble one, the beings who dwell in villages, who are destroyed by their bondage to house and home, who are - bewildered in the darkness of the night, and who suffer because of the various demands of their homes—through various ways of - causing distress, I bring them to disillusionment. I cause them to develop a mind free of attachment. I care for them through - the gift of the Dharma. I make them perfectly content and establish them in the Dharma that has no home.
-“In my mind there arises this thought: ‘Through this root of merit, may I free all beings dwelling in the town of - their six āyatanas from the realm of activity that is existence in saṃsāra, and may I establish them in the realm of activity - of the wisdom of omniscience.’
-“Noble one, through various methods I bring illumination to those beings who are bewildered in the darkness of night
- in the east and other directions and intermediate directions,
- who see
“In my mind there arises this thought: ‘May I bring light and illumination, so that they will perceive the various - forms around them, to those who are bewildered in the darkness of night, whose eyes are afflicted by blindness, and who are - bewildered as to directions.
-“ ‘Similarly, there are beings who have dwelled in the darkness of saṃsāra for a long time who are confused
- concerning the right direction; who are bewildered in the darkness of ignorance; whose eyes of wisdom are clouded by the
- cataracts of ignorance; who have incorrect perception, mind,
- and view; who perceive the impermanent as permanent; who perceive suffering as happiness; who perceive the absence of a self
- as a self; who perceive the unpleasant as pleasant; who believe in an enduring self, being, soul, person,
“ ‘May I dispel the darkness of their ignorance with the great light of wisdom, inspire them toward the highest,
- complete enlightenment, and reveal to them, through the completely good Mahāyāna, the path to the level of the wisdom of the
- ten strengths, the level of the tathāgatas, the scope of the
- omniscient wisdom of the tathāgatas, the ocean of the ways of omniscient wisdom, the range of activity of the wisdom of the
- buddhas, the scope of the buddhas, the accomplishment of the ten strengths, and the strength of the power of retention of the
- buddhas and the single
“Noble one, I am present to save those beings who are sick, who are depressed by being ill for a long time, whose - bodies are weakened, who are old, who have been overpowered by old age, who have no protector, who are destitute, who are - poor, who are ruined, who have gone astray into another land, who are going in the wrong direction, who are in prison, who are - being punished, who are criminals, who are being led to execution, and who are afraid of losing their lives.
-“Noble one, I am dedicated to using every method to heal all the illnesses of sick beings. I serve and attend those - who are old, who are overpowered by old age. I collect the necessities for life for those who are without them. I am a - protector for beings who have no protector. I gather a mass of wealth and gold for those who are destitute and poor. I gather - what is needed for those who are ruined. I lead those who have gone astray in other lands back to their homelands. I take into - the correct direction those who follow the wrong direction. I - free from prison those who are in prison. I free from the suffering of punishment those who are being punished. I save the - lives of those who are criminals being led to execution.
-“In my mind there arises this thought: ‘May I protect and save these beings from these various kinds of fear and - harm. Similarly, may I free them from all the kleśas through gathering a collection of the highest Dharmas. May I cause them - to transcend birth, aging, illness, death, misery, wailing, suffering, unhappiness, and torment. May I liberate them from all - fear of falling into the lower realms. May I bring them into the care of kalyāṇamitras. May I gather a collection of the gift - of the precious Dharma. May I establish them in nontransgressive conduct. May I inspire them toward the pure body of the - tathāgatas. May I establish them in the realization of the essence that is completely free of aging and death.’
-“Noble one, through various methods I become the protector of those beings who follow wrong paths; who are attached
- to various dark views; who have the range of activity of incorrect concepts;
“I turn them away from evil views and all paths that lead to falling into the abyss of the lower realms. I establish - them in the correct worldly view. I establish them in the good fortune of humans and devas.
-“In my mind there arises this thought: ‘May I liberate these beings from dreadful practices and suffering.
- Similarly, may I establish all beings in the noble, transcendent path of the perfections. May I cause them to progress
- irreversibly toward omniscience and through completely good great prayer bring them to omniscience. And may I never depart
- from the level of a bodhisattva until all realms of beings have been guided.’ ”
At that time, Vāsantī, the goddess of the night, in order to teach further the bodhisattva liberation called
-
Then Sudhana, the head merchant’s son, asked Vāsantī, the goddess of the night, “Goddess, how long has it been since - you have been established in the highest, complete enlightenment? How long has it been since you attained this liberation through which you have become - established in accomplishing the benefit of beings in this way?”
-Vāsantī, the goddess of the night, answered, “Noble one, beyond and even more beyond as many past kalpas as there
- are atoms in
“Noble one, the king’s queen was illuminated by the light from that tathāgata, and she sincerely entered into the - path to the highest, complete enlightenment. She made offerings to that tathāgata and his saṅgha of bodhisattvas and śrāvakas.
-“What do you think, noble one? At that time, in that time, who was that king’s queen, Dharmamaticandrā? Do not - think that it was anyone else, for at that time, in that time, I was the king’s queen, Dharmamaticandrā.
-“Noble one, under that tathāgata I developed the motivation of aspiration and created roots of merit so that for
- kalpas as numerous as the atoms in
“Noble one, in that way, I created roots of merit under one buddha after another, and for as many kalpas as there
- are atoms in
“Noble one, that world realm Rajovimalatejaḥśrī was completely pure of the kleśas, and five hundred buddhas
- appeared within it. The first of those five hundred buddhas was a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and
- conduct,
“The goddess of the night called Suviśuddhacandrābhā, through the power of her prayers, had become the goddess of - the night called Viśuddhanetrābhā in Vicitradhvaja, the capital of the four-continent world realm named Virajovatī. At - night, while I was not yet asleep and my parents were asleep, - she shook our house, illuminated it with a great light, revealed her own form to me, and praised the qualities of the buddhas. - She revealed the tathāgata residing at the bodhimaṇḍa seven days after he had attained buddhahood.
-“Then, accompanied by my parents and a great crowd of my family, and preceded by Viśuddhanetrābhā, the goddess of
- the night, I went into the presence of that tathāgata. I then made vast offerings to the Tathāgata, and as soon as I saw the
- Tathāgata’s face, I attained the samādhi called
“Thus, the way in which my liberation pervaded the entire extent of the realm of phenomena increased with each - instant of mind.
-“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. At the bodhimaṇḍa in this land of Magadha there is the goddess of the night called - Samantagambhīraśrīvimalaprabhā, whom I have inspired again and again to develop the aspiration for the highest, complete - enlightenment. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva - practice it?’ ”
-Then Sudhana, the head merchant’s son, praised the night goddess Vāsantī with these verses:
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess Vāsantī, circumambulated the - night goddess Vāsantī many hundreds of thousands of times, keeping her to his right, and, looking back again and again with - unfulfilled longing, departed from the night goddess Vāsantī. - -
-Then Sudhana, the head merchant’s son, contemplating the night goddess Vāsantī’s first entry into the pure domain of
- aspiration to enlightenment, analyzing the arising of the essence of a bodhisattva, comprehending the ocean of bodhisattva
- prayer, purifying the bodhisattva path of perfections, overcoming the domain of the bodhisattva levels, augmenting the domain
- of bodhisattva conduct, following
She answered, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest,
- complete enlightenment and that you ask how to practice, set forth, and accomplish on the level of a bodhisattva. It is
- through possessing ten qualities that bodhisattvas accomplish bodhisattva conduct. What are these ten? They are (1) the pure
- attainment of the samādhi that directly perceives all the tathāgatas; (2) the pure eyesight that sees the bodies, endowed with
- the various signs, of all the buddhas; (3) realizing the perception of the centerless, endless ocean of the colors of the
- tathāgatas; (4) comprehending the extent of the entire realm of phenomena and the measureless ocean of the domain of the
- radiant qualities of the buddhas; (5) comprehending the ocean of light rays from the pores of all the tathāgatas that are as
- numerous as all beings and radiate to benefit the variety of beings; (6) seeing an ocean of light rays, the colors of all
- jewels, coming from each pore; (7) comprehending the ocean of emanations of the buddhas that in each instant of mind pervade
- the entire realm of phenomena and give the blessing that guides beings; (8) comprehending the domain of thunder from the
- clouds of all the sūtras through possessing the speech of the tathāgatas, which has the aspects of the voices of all beings,
- and the sound of the wheel of the Dharma appearing in the three times; (9) comprehending the centerless and endless ocean of
- the
“Noble one, the bodhisattvas who possess these ten qualities accomplish bodhisattva conduct.
-“Noble one, I have attained the bodhisattva liberation called
“Noble one, through its power I see all the tathāgatas who are in the three times, and I perceive the completely - pure buddha realms of those tathāgatas. I perceive the ocean of their assemblies of followers, the ocean of their centerless - and endless miraculous manifestations from samādhi, the ocean of their past practices, and the ocean of their names. I also - perceive each separate turning of the wheel of the Dharma by those tathāgatas. I perceive the various lifespans and different - aspects of voice of those tathāgatas and the bodies of those tathāgatas who have the nature of the centerless and limitless - realm of phenomena.
-“Those tathāgatas are not attached to things as being existent. Why is that? Those tathāgatas do not go because of
- their cessation of going through all worlds. Those tathāgatas do not arrive because their nature has no arising. Those
- tathāgatas are unborn because they have a body that is the same as the birthless true nature. Those tathāgatas are unceasing
- because they have the characteristic of birthlessness. Those tathāgatas are not true
“Noble one, I perceive all tathāgatas in that way, and through the radiance of the tathāgatas’ domain of dhyāna, I
- increase this bodhisattva liberation called
“I meditate on the first dhyāna in order to remain in that great compassion in which there is no movement of any - thought and in order to have a single-pointed mind for engaging in saving all beings.
-“I meditate on the second dhyāna in order to pacify all mental activity and, through the strength and power of - wisdom, to have a one-pointed mind with joy of bliss in gathering all beings.
-“I meditate on the third dhyāna in order to have equanimity toward the distress of saṃsāra and to realize the
- nature
“I meditate on the fourth dhyāna in order to bring an end to the kleśas and suffering of all beings.
-“I purify the way of the wisdom that enters the realm of phenomena through every gateway and thus meditate on this
- bodhisattva liberation called
“Noble one, in that way I meditate on this liberation and ripen beings through various methods: I instill in the
- beings who enjoy carnal pleasure in the peace of the night the perception of it as ugliness, the perception of it as lack of
- pleasure, the perception of it as wearying, the perception of it as an obstacle, the perception of it as bondage, the
- perception of it as a rākṣasī, the perception of impermanence, the perception of suffering, the perception of no self, the
- perception of no ownership, the perception of dependence on others,
“I gather
“Noble one, meditating on this liberation, I eliminate in beings the passion and desire for what is not Dharma, and - thoughts of desire for what is not Dharma. I dispel the thoughts and notions of those overpowered by inappropriate desires, - and those whose conduct comes from wrong thoughts.
-“I create the conditions for those who have not developed evil thoughts and bad qualities to not develop them, and - for those who think evil thoughts to eliminate them.
-“I create in various ways the supporting conditions for those who have virtuous thoughts, who practice the - perfections, who are engaged in good conduct, who are engaged in accomplishing prayers for the arising of omniscient wisdom, - who are engaged in the ways of love, who are pervaded by great compassion for beings, who are engaged in creating the various - kinds of happiness of devas and humans, and who have given rise to such thoughts, and I create the conditions that support omniscience.
-“Noble one, I know only the bodhisattva liberation called
“Depart, noble one. Here, not far from me, to the south of Vairocana’s bodhimaṇḍa, there is the goddess of the night - named Pramuditanayanajagadvirocanā. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva conduct? How - should a bodhisattva practice it?’ ”
-Then at that time, the night goddess Samantagambhīraśrīvimalaprabhā, in order to emphasize and teach this bodhisattva liberation called
Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess - Samantagambhīraśrīvimalaprabhā, circumambulated the night goddess Samantagambhīraśrīvimalaprabhā many hundreds of - thousands of times, keeping her to his right, and, looking back again and again, departed from the night goddess - Samantagambhīraśrīvimalaprabhā.
-Sudhana, the head merchant’s son, was blessed by the instruction of the kalyāṇamitra; his mind practiced the words - of the kalyāṇamitra; his mind had the perception of the kalyāṇamitra as a physician and himself as a patient; his mind was contented by focusing on the vision of the - kalyāṇamitra; his mind had obtained the opportunity to disperse the mountain of obscurations to the vision of the - kalyāṇamitra; his mind had attained, through seeing the kalyāṇamitra, entry into the ocean of the ways of the great compassion - that saves all the realms of beings; his mind had attained, through seeing the kalyāṇamitra, the illumination by wisdom of the - ocean of the ways of the realm of phenomena.
- -Thus, he approached the night goddess Pramuditanayanajagadvirocanā.
-The night goddess Pramuditanayanajagadvirocanā, in order to further increase the ripening of his accumulation of
- the roots of merit through approaching a kalyāṇamitra, blessed approaching a kalyāṇamitra as arising from a great
- accumulation, blessed going to a kalyāṇamitra as great prowess, blessed approaching a kalyāṇamitra as diligence in actions
- that is difficult to realize, blessed approaching a kalyāṇamitra as reliance
Sudhana, the head merchant’s son, approached the night goddess Pramuditanayanajagadvirocanā in this way:
- approaching a kalyāṇamitra with diligent dedication in the accumulation of omniscience; approaching a kalyāṇamitra with the
- prowess of accomplishing an ocean of great prayers; approaching a kalyāṇamitra with the resolve to undergo suffering for the
- sake of a single being until the conclusion of the last future kalpa; approaching a kalyāṇamitra with the prowess of remaining
- for a long time
He saw the night goddess Pramuditanayanajagadvirocanā seated on a flower in the center of a lion throne within
- the circle of the assembly of the Bhagavat, resting in the bodhisattva samādhi called
He saw emanating from all her pores clouds of manifestations of the practice of the perfections, such as generosity, - which delighted all beings, which brought pleasure to all beings, and which were various kinds of beauty for all beings.
-They were like this: he saw clouds of manifestations of the practice of generosity in accord with the aspirations,
- perceptions, and languages of all beings, in order to benefit beings without causing discord, in order for there to be no
- concern for all material things, in order to give equally to all beings, in order for there to be impartiality toward all
- beings, in order to give respectfully to all beings, in order to give all inner and outer things, in order to manifest the
- generosity that is difficult,
He saw clouds of manifestations of the countless difficult acts of generosity by the bodhisattvas that appear in the - three times, which being emanated were perceived by all beings - within the vast extent of the worlds in the ten directions.
-It was like this: because of her attainment of the inconceivable miraculous powers of the might of bodhisattvas, he
- saw, issuing forth from all her pores, clouds of emanated bodies of various beings, equal in number to that of all beings,
- which spread throughout all beings within all world realms, demonstrating directly to them the unwavering commitment to vows
- of discipline; demonstrating throughout the realms of beings the field of the various vows of discipline of
He saw, issuing forth from all her pores, clouds of emanated bodies of various colors, which were as numerous as all
- beings, teaching the endurance by all beings of the major and minor parts of their bodies being cut off; teaching the
- endurance by all beings of harm to their bodies; teaching the endurance by all beings of being falsely reviled, censured,
- reproached, disgraced, and threatened; teaching the imperturbability of all beings; teaching all beings
He saw, issuing forth from all her pores, clouds of emanated bodies of various colors, shapes, and sizes, equal in - number to that of all beings, which spread everywhere in accordance with the aspirations of beings, teaching exertion in - diligence for the great accumulation of omniscience; the - diligence that puts to flight all discord from the māras; the diligence that is constant and unwavering in undertaking the - attainment of enlightenment; the diligence for rescuing all beings from the ocean of saṃsāra; the diligence that turns beings - away from all the paths that lead to unfortunate existences, calamitous existences, terrible existences, and downfalls; the - diligence for shattering to pieces the mountain of ignorance; the diligence that never wearies in serving and making offerings - to all the tathāgatas; the diligence for receiving and holding the Dharma wheel of all the buddhas; the diligence for - shattering and scattering the mountain of all obscurations; the diligence that never wearies of ripening and guiding all - beings; and the diligence for purifying all buddha realms and teaching the pure, unsurpassable diligence of the tathāgatas, - and he saw them ripening beings.
-He saw, issuing forth from all her pores, clouds of emanated bodies of various colors and shapes that through
- various methods brought joy to beings; prevented unhappiness; condemned all delights in desire; proclaimed in the world the
- quality of a sense of shame; brought beings to control of their senses; praised the unsurpassable conduct of celibacy; taught
- the fearfulness of the world of desire and the realm of
He saw, issuing forth from all her pores, clouds of various bodies resembling all bodies that appear, in order to
- appear in accordance with the wishes of all beings within all realms, demonstrating unwearyingly going into the presence of
- kalyāṇamitras;
He saw, issuing forth from all her pores, clouds of emanations of many bodies of inconceivable colors and shapes,
- equal to those of all beings, becoming present before all beings in accordance with their motivations and aspirations, and
- teaching, giving instructions by having mastered various languages, the knowledge of what is meritorious in the world and what
- is not meritorious.
He saw, issuing forth from all her pores, clouds of emanated bodies as numerous as the atoms in all buddha realms - and visibly present in all worlds of beings. They were describing the completely good bodhisattva conduct and prayer; - describing the special prayer for the perfect purification of the entire realm of phenomena; describing the purification of - the entire ocean of world realms in each instant of mind; describing continuous service and offering to all the tathāgatas; - teaching the continuous entry into the ocean of all the ways of the Dharma in each instant of mind; describing the continuous - entry into the ocean of the ways of the realm of phenomena, which are as numerous as the atoms in the entire ocean of world - realms, in each instant of mind; describing the continuous teaching of the purification of the path to omniscience while - remaining resolutely throughout all future kalpas in all realms; describing continuous entry into the strengths of the - tathāgatas in each instant of mind; teaching continuous entry into the ocean of all the ways of the three times; teaching the - continuous manifestation of miraculous powers in all realms; and establishing all beings in omniscience through the teaching - of bodhisattva prayer and conduct. -
-He saw, issuing forth from all her pores, clouds of emanated bodies as numerous as the minds of all beings, and in
- the presence of all beings teaching the limitless strength of the accumulation of omniscience; teaching the inexhaustible,
- indestructible,
He saw, issuing forth from all her pores, clouds of emanated bodies, as numerous as the minds of all beings, which
- spread throughout the infinite realms of beings in the ten directions, teaching in accordance with the motivations and
- aspirations of beings the prowess of bodhisattva conduct and wisdom; teaching the wisdom that comprehends the ocean of all the
- realms of beings; teaching the wisdom that comprehends the ocean of the minds of all beings; teaching the wisdom that knows
- the ocean of the faculties of all beings; teaching the wisdom that comprehends the ocean of the conducts of all beings;
- teaching the wisdom that always knows the time for ripening and guiding all beings; teaching the wisdom that resounds
- throughout the entire realm of phenomena; teaching the wisdom that pervades everywhere, in each instant of mind, the ocean of
- all the ways of knowing the entire realm of phenomena; teaching the knowledge of the formation and destruction of the ocean of
- all world realms; teaching the knowledge of the basis, shape, and arrayed displays of all world realms; and teaching the
- knowledge of emanating offerings to all the tathāgatas, going into their presence, making offerings, rendering service, and
- possessing clouds of Dharma wheels. And by teaching in that way the practice of the perfection of knowledge, they were
- bringing happiness to beings, making their minds clear, creating joy, increasing aspiration, dispelling unhappiness,
- purifying
In the same way that he saw beings being ripened in worlds through the teaching of the practice of the perfections,
- he saw the night goddess Pramuditanayanajagadvirocanā proclaiming all the bodhisattva Dharmas: the initial accumulation of
- developed motivation; the methods for serving and venerating kalyāṇamitras; approaching the feet of tathāgatas and making
- offerings to them and attending them; every method for practicing good qualities; making the most difficult of gifts through
- the practice of the perfection of generosity; the methods for training in the perfection of correct conduct; all the methods
- for giving up the great power of kingship, retinues, and great power over enjoyments and becoming a renunciate; all the
- accomplishments of patience in the domain of vows of discipline and great asceticism that are difficult to undertake in this
- world; all resolute engagement in the bodhisattva vows of discipline; the ocean of the qualities of firm bodhisattva
- commitments; the endurance
They were like this: he saw clouds of bodies that were like those of the Śuddhāvāsa devas of the Akaniṣṭha,
-
In the same way, he saw clouds of bodies that were like those of the devas in the Bṛhatphala, Puṇyaprasava, and - Anabhraka paradises issuing forth and ripening beings.
-He saw clouds of bodies that were like those of the devas in the Śubhakṛtsna, Apramāṇaśubha, and Parīttaśubha - paradises issuing forth and ripening beings.
- -He saw clouds of bodies that were like those of the devas in the Ābhāsvara, Apramāṇābha, and Parīttābha paradises
- issuing forth and ripening beings.
He saw clouds of bodies that were like those of the devas in the Mahābrahma, Brahmapurohita, and Brahmapārṣada - paradises issuing forth and ripening beings.
- -He saw clouds of bodies that were like those of the deva king
He saw clouds of bodies that were like those of the deva king Sunirmita and his devas and apsarases issuing forth - and ripening beings.
- -He saw clouds of bodies that were like those of the deva king Saṃtuṣita and his devas and apsarases issuing forth - and ripening beings.
-He saw clouds of bodies that were like those of the deva king Suyāma and his devas and apsarases issuing forth and - ripening beings.
- -He saw clouds of bodies that were like those of the deva king Śakra and his devas and apsarases issuing forth and - ripening beings.
-He saw clouds of bodies that were like those of the gandharva king Dhṛtarāṣṭra and his male gandharvas and female - gandharvas issuing forth and ripening beings. -
- -He saw clouds of bodies that were like those of the kumbhāṇḍa king Virūḍhaka and his male kumbhāṇḍas and female - kumbhāṇḍas issuing forth and ripening beings.
-He saw clouds of bodies that were like those of the nāga king Virūpākṣa and his male nāgas and female nāgas issuing - forth and ripening beings.
- -He saw clouds of bodies that were like those of the great yakṣa king Vaiśravaṇa and his male yakṣas and female - yakṣas issuing forth and ripening beings.
-He saw clouds of bodies that were like those of the kinnara king Druma and his male kinnaras and female kinnaras - issuing forth and ripening beings.
- -He saw clouds of bodies that were like those of the mahoraga lord Sumati and his male mahoragas and female mahoragas - issuing forth and ripening beings.
-He saw clouds of bodies that were like those of the garuḍa lord Mahābalavegasthāma and his male garuḍas and - female garuḍas issuing forth and ripening beings.
- -He saw clouds of bodies that were like those of the asura lord Rāhu and his male asuras and female asuras issuing - forth and ripening beings.
-He saw clouds of bodies that were like those of the Dharma king Yama and his male
He saw clouds of bodies that were like those of the lord of humans and his male humans and female humans issuing - forth and ripening beings.
-Thus he saw clouds of bodies that were like those of all the beings that appear in all existences issuing forth and - ripening beings. -
- -He saw clouds of bodies that were like those of śrāvakas, pratyekabuddhas, and ṛṣis issuing forth and ripening - beings.
-He saw clouds of bodies that were like the devas of the realms of wind, water, and fire issuing forth and ripening - beings.
- -He saw clouds of bodies that were like those of the devas of oceans, rivers, mountains, forests, harvests,
He saw clouds of bodies that were like those of the devas of parks, cities, the bodhimaṇḍa, the day, the night, - space, directions, those who walk on legs, and all those who have bodies issuing forth and ripening beings.
-In the same way, he saw clouds of bodies that were like
He saw, beginning with the night goddess Pramuditanayanajagadvirocanā’s first accumulation of the development of
- the aspiration to enlightenment, the unbroken succession of the accomplishment of a virtuous mind in her past lifetimes; the
- constant succession of praising the aspiration to enlightenment; the constant succession of passing away and obtaining a
- rebirth; the constant succession of the possession of a body; the constant succession of the wheel of names; the constant
- succession of going to a kalyāṇamitra; the constant
- succession of honoring the appearance of a buddha; the constant succession of acquiring the sentences and syllables of the
- Dharma; the constant succession of the motivation to practice the bodhisattva path; the constant succession of attaining
- samādhi; the constant succession of seeing buddhas through having attained samādhi; the constant succession of the expanding
- vision that sees the realms; the constant wheel of the knowledge of the succession of the kalpas; the constant succession of
- the knowledge that comprehends the realm of phenomena; the constant succession of seeing the natures of beings; the constant
- succession of knowing the successive passing and rebirth of beings who are within the ocean of the ways of the realm of
- phenomena; the constant succession of understanding pure divine hearing; the constant succession of the gateways for entering
- into the continuum
He saw them declaring it, elucidating it, revealing it, communicating it, categorizing it, expanding upon it, - enumerating it, giving instruction on it, making it known, and accomplishing it.
-He saw some teaching the Dharma through speech from the sound of shaking in a domain of wind, some through speech from the sound of crashing waves on a mass of water, some
- through speech from the sound of the roaring flames of a fire, some through speech from the sound of a roaring ocean, some
- through speech from the sound of the rumbling of an earthquake, some through speech from the sound and noise of great
- mountains striking against and buffeting one another, some through speech from the melodious sound of the shaking of the
- cities of the devas, some through speech from the sound of divine aerial palaces buffeting one another, some through the
- speech of the lords of the devas; some through the speech of the lords of the nāgas, some through the speech of the lords of
- the yakṣas, some through the speech of the lords of the gandharvas, some through the speech of the lords of the asuras, some
- through the speech of the lords of the garuḍas, some through the speech of the lords of the mahoragas, some through the speech
- of the lords of the kinnaras, some through the speech of the lords of the humans, some through the speech of the lords of the
- Brahmā devas, some through the speech of the songs of the apsarases, some through speech from the playing of divine music,
- some through speech sounding from precious jewels,
In the same way, he saw clouds of bodhisattva bodies with various kinds of bodhisattva speech and clouds of
- emanated
He saw that each of those clouds of emanated forms purified, in each instant of mind, an
He saw them liberating
He saw them establishing realms of beings, without limit or center, in the good fortune of devas
He saw them freeing an ocean of beings, without limit or center, from the ocean of saṃsāra.
- -He saw them establishing an ocean of beings without limit or center on the śrāvaka and pratyekabuddha levels.
-Sudhana, the head merchant’s son, saw them bringing, in each instant of mind, an ocean of beings, without limit or - center, to the level of the ten strengths.
-He heard them, contemplated them, scrutinized them, comprehended them, understood them, knew them, followed them, - fathomed them, and was resolved as to their equality.
-This was because of the night goddess Pramuditanayanajagadvirocanā’s having become an appropriate vessel for the
- completely good bodhisattva conduct, her supremacy through the miracles of the bodhisattva liberation called
Then Sudhana, the head merchant’s son, who had attained the illumination of an ocean of the power of great - bodhisattva joy, who had been blessed by all the tathāgatas in the ten directions, placed his hands together in homage and praised the night goddess - Pramuditanayanajagadvirocanā with these appropriate verses:
-Having praised the night goddess Pramuditanayanajagadvirocanā with those verses, Sudhana asked, “Goddess, how
- long has it been since you entered into attaining the highest, complete enlightenment? Goddess, how long has it been since you
- attained the bodhisattva liberation called
The night goddess Pramuditanayanajagadvirocanā recited these verses to Sudhana, the head merchant’s son:
-41according to the definition given in both Śikṣānanda’s fascicle - 30 and Prajñā’s fascicle 10).
15)”) - aids and servants on horseback and “countless” beings. According to the
35.
“Noble one, do you think that the cakravartin king, that sovereign, who at that time, in that time, was established in the unbroken lineage of the family of the - buddhas is anyone else? Noble one, do not see him in that way. Mañjuśrī Kumārabhūta was at that time, in that time, that - king, that sovereign, who was the cakravartin, established in the unbroken lineage of the family of the buddhas. The night - goddess who awoke me was an emanation of the bodhisattva Samantabhadra.
-“Noble one, what do you think? If you think that Bhadramati, the precious woman who was the queen of the cakravartin - in that time, at that time, was anyone else, do not see her in that way. At that time, in that time, I was Bhadramati, the - precious woman who was the queen of the cakravartin. I was awoken by that night goddess and inspired by her to go see the - Buddha.
-“Noble one, I developed in that one existence the aspiration for the highest, complete enlightenment. In that way,
- through the power of that development of aspiration, I have, throughout kalpas as numerous as the atoms in a buddha realm,
- never fallen into rebirth in the lower realms but have always continuously depended on existence as a human or deva, and in
- all those existences I have seen tathāgatas. Finally, through just seeing the Bhagavat Arhat Samyaksaṃbuddha
- Ratnaśrīpradīpaguṇaketu,
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this circle of the Tathāgata’s assembly, not far from me, there is the goddess of the night - named Samantasattvatrāṇojaḥśrī. Go to her and ask her, - ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess - Pramuditanayanajagadvirocanā, circumambulated the night goddess Pramuditanayanajagadvirocanā many hundreds of thousands - of times, keeping her to his right, and, looking back again and again, departed from the night goddess - Pramuditanayanajagadvirocanā. -
-Then Sudhana, the head merchant’s son, aspiring to the night goddess Pramuditanayanajagadvirocanā’s samādhi of
- the bodhisattva liberation called
As he approached her, the night goddess Samantasattvatrāṇojaḥśrī, in order to demonstrate the supreme might of
- the limitless bodhisattva liberation called
As soon as Sudhana, the head merchant’s son, was touched by those light rays, he instantly attained the samādhi
- called
Because he had attained that, he saw the area of ground that was the route between the night goddess - Pramuditanayanajagadvirocanā and the night goddess Samantasattvatrāṇojaḥśrī as being made of atoms of fire; or atoms of - water; or atoms of earth; or atoms of diamond; or atoms of various great kings of precious jewels; or atoms of flowers, - incense, and powders; or atoms of all precious arrays; or - atoms of all locations. In each atom there were world realms as numerous as the atoms in a buddha realm.
-He saw that they had aggregations of water, had aggregations of fire, had aggregations of air, had aggregations of
- earth, had world-realm boundaries,
He saw various kinds of differences between those worlds: he saw some worlds that were defiled, some that were pure, some that were completely defiled, some that were - purified of ordinary existences, some that were purified of defilements, some that were both pure and defiled, some that were - completely pure, some that were a flat surface, some that were upside-down, and some that were disordered, and he saw how in - all the existences of beings, in all the births of beings in those world realms, the night goddess Samantasattvatrāṇojaḥśrī - became present for all those beings in order to guide them according to their circumstances.
-He saw her becoming present separately for every being in order to ripen and guide them in accordance with their - lifespans; the various scopes of their aspirations; the forms of their bodies; their languages, terminology, and established - definitions; the forms of their practices; and their dominance.
-This means that he saw her becoming present separately for every being in order to dispel the fear of the various - sufferings of hell for the beings who were in hell existences; in order to dispel in beings among the various animals the fear - of being eaten by one another; in order to dispel the fear of the suffering of hunger, thirst, and so on for beings within - Yama’s realm; in order to dispel all fear of the suffering of nāgas for those in nāga existences; in order to dispel all fear of the sufferings of the desire realm for all - beings within the desire realms; in order to dispel in those who existed in the human world all fear of being bewildered in - the darkness of night; in order to dispel the fear of blame and infamy for those who were preoccupied with criticism, blame, - and infamy; in order to dispel the fear of anxiety before an assembly for those beings who had the fear of anxiety before an - assembly; in order to dispel the fear of death in those beings who were frightened and terrified of death; in order to dispel - the fear of the abyss of the lower existences for those beings who were frightened and terrified of the abyss of the lower - realms; in order to dispel the fear of having no livelihood for those beings who were frightened and terrified of having no - livelihood; in order to dispel the fear of the loss of their roots of merit for those beings who were frightened of losing - their roots of merit; in order to dispel the fear of a diminution of the aspiration for enlightenment for those beings who - were afraid of a diminution of their aspiration for enlightenment; in order to dispel the fear of meeting bad companions for - those beings who were frightened of meeting bad companions; in order to dispel the fear of separation from kalyāṇamitras in - those beings who were frightened of separation from kalyāṇamitras; in order to dispel the fear of falling to the level of śrāvakas and pratyekabuddhas in - those beings who were frightened of falling to the level of śrāvakas and pratyekabuddhas; in order to dispel the fear of the - various kinds of suffering in saṃsāra for those beings who were afraid of the various kinds of suffering in saṃsāra; in order - to dispel the fear of meeting contrary beings for those beings who were frightened and afraid of meeting contrary beings; in - order to dispel the fear of unfortunate times in those beings who were frightened and afraid of unfortunate times; in order to - dispel the fear of rebirth into unfortunate families in those beings who were frightened and afraid of rebirth into - unfortunate families; in order to dispel the fear of committing bad actions for those beings who were frightened and afraid of - committing bad actions; in order to dispel the fear of the obscurations of karma and kleśas for those beings who were - frightened and afraid of the obscurations of karma and kleśas; and in order to dispel the fear of the bondage of remaining - fixed in a variety of conceptions for those beings who were frightened and afraid of remaining fixed in a variety of - conceptions.
-This means he saw her, being present in and purifying all realms, through possessing the supremacy of the vast
- miraculous powers of bodhisattva liberation and through the accomplishment of the power of the prayer to protect all beings:
- beings born from eggs, born from wombs, born from warm moisture, born spontaneously, and with form, without form, with
- perception, without perception, and neither with perception nor without perception;
He saw her focused on knowing the knowledge of all Dharmas; being present there focused on making offerings and
- honoring all buddhas; focused on holding the teachings of all the tathāgatas; focused on the accumulation of all roots of
- merit; focused on the increase of all bodhisattva conduct; focused on the minds of all beings being free of obscurations;
- focused on ripening the faculties of all beings; focused on purifying the ocean of the aspirations of all beings; focused on
- dispelling obscuring qualities in all beings; focused on dispersing the darkness of ignorance in all beings;
When Sudhana, the head merchant’s son, had seen this miraculous prowess of the night goddess
- Samantasattvatrāṇojaḥśrī’s inconceivable bodhisattva liberation called
He prostrated with his entire body before the night goddess Samantasattvatrāṇojaḥśrī and then stood and gazed
- upon
Then the night goddess Samantasattvatrāṇojaḥśrī made her appearance in the pure form and physical signs of a - bodhisattva vanish, and she remained in the form of a night goddess emanating all miraculous manifestations.
-At that time, Sudhana, the head merchant’s son, standing with hands together in homage before the night goddess - Samantasattvatrāṇojaḥśrī, recited these verses to her:
-When Sudhana, the head merchant’s son, had recited those verses, he said to the night goddess - Samantasattvatrāṇojaḥśrī, “Goddess, that profound bodhisattva liberation is a great wonder. What is the name of that - liberation? How long ago did you attain it? How does a bodhisattva practice in order to purify that bodhisattva - liberation?”
-The night goddess Samantasattvatrāṇojaḥśrī said, “Noble one, this subject is difficult to believe in for the - world and its devas, as well as for the śrāvakas and pratyekabuddhas. Why is that? Because it is the field of practice of - those bodhisattvas who follow the completely good conduct and prayer of the bodhisattvas; who are dedicated to the essence of compassion; who are engaged in saving all beings; who - purify the paths that lead to all unfortunate and lower realms; who purify all realms to become the highest buddha realms; who - create the unbroken continuity of the Buddha’s family in all buddha realms; who hold the teachings of all the buddhas; who - have oceans of great prayers for remaining in the practice of bodhisattva conduct throughout all kalpas; and who create the - pure light of wisdom, free of darkness, for all the oceans of Dharma; and those bodhisattvas who in each instant have attained - the state of remaining in the light of wisdom of the entire ocean of the ways of the three times. However, through the - blessing of the Tathāgata, I will teach it.
-“Noble one, in the past beyond kalpas as numerous as the atoms in a buddha realm, there was a world realm called
- Vairocanatejaḥśrī during a kalpa called Virajomaṇḍala. In that kalpa there appeared as many buddhas as there are atoms in
-
“That world realm was situated on a foundation of an ocean of the kings of jewels possessing stainless light. Its
- solid body
“To the east of the world realm Vairocanatejaḥśrī, next to the
“In those four continents there were a quintillion royal cities. Each of those royal cities was encircled by a - thousand rivers. All those rivers were filled with the petals of divine flowers. They emitted the melodious, beautiful sounds - of divine music and song. Their banks were adorned by beautiful precious trees. Boats adorned by various jewels crossed back - and forth. Every kind of happiness that could be delighted in was enjoyed there. In between each river a quintillion towns had - been established. Each of those towns was encircled by a quintillion markets. All those villages, cities, and markets were - encircled by a quintillion divine parks, aerial palaces, and mansions. In the center of the Jambudvīpa of that four-continent - world was the central royal city, which was called Ratnakusumapradīpā.
-“This was a place that was prosperous and wealthy, with an abundance of food;
“Here dwelled King
“He had a full thousand sons who were courageous and heroic,
“In his harem there were a quintillion women, all of whom had originated from roots of merit that corresponded to
- those of the cakravartin, who had the same conduct as he had, were born adorned with jewels,
“He had millions of ministers such as the precious prime minister.
“The cakravartin king
“Saṃpūrṇaśrīvakrā, the king’s queen, had the
- cakravartin’s daughter named Padmabhadrābhirāmanetraśrīcandrā.
“At that time, in that time, beings had an immeasurable lifespan. There was no definite lifespan, so death occurred
- during it.
“Those beings who had good color, high aspirations, and perfect bodies and were beautiful and lovely to look at - said, ‘Oh! We have a much better color than you!’
-“In the same way, those beings who had an excellent body shape were dismissive and arrogant toward those beings who - had ugly body shapes. In that way, they did not care about each other, so that through the roots of demerit, their lifespans - diminished. Even their color, strength, and happiness diminished.
-“To the north of the royal capital Ratnakusumapradīpā there was the bodhimaṇḍa tree called - Samantāvabhāsanadharmameghanirghoṣadhvaja that manifested in each instant the display of the bodhimaṇḍas of all - tathāgatas. Its roots were as hard and indestructible as - diamond, the king of jewels. Its bulk was made from all precious jewels and was vast and huge. Its trunk, branches, leaves, - flowers, and fruit were made from all jewels. It was perfectly symmetrical. It had branches that spread everywhere. It was a - spreading, unceasing display. It shone with the lights of various jewels, its light rays shining everywhere. It resounded with - descriptions of the miraculous manifestations that were the scope of all the tathāgatas.
-“In front of that bodhimaṇḍa there was a lake of scented water called - Ratnakusumavidyuddharmanigarjitameghaghoṣa. It was encircled by a quintillion precious trees, and all those precious - trees had the same form as the Bodhi tree.
-“All the banks of that great lake of scented water called Ratnakusumavidyuddharmanigarjitameghaghoṣa were - covered with a splendid array of all precious jewels, decorated by various strings of all jewels, adorned by an array of - mansions made of pure jewels, and beautified by an array of all pure adornments.
- -“All around the bodhimaṇḍa were countless kūṭāgāras made of precious jewels, with lotuses in their centers.
-“In the center of the great lake of scented water called Ratnakusumavidyuddharmanigarjitameghaghoṣa there was a
- great king of lotuses
“At that time, the great king of lotuses, Sarvatryadhvatathāgataviṣayapatrasaṃdhividyotitameghavyūha, - radiated a ray of light called Sarvasattvavirajaḥpradīpa. The beings who were touched by that ray of light knew that in ten - thousand years a tathāgata would come.
-“At the time when the tathāgata would come in nine thousand years, the Bodhi tree shined a ray of light called - Virajovatīśrīgarbhā. The beings who were touched by that ray of light saw all subtle forms.
-“At the time when the tathāgata would come in eight thousand years, the great Bodhi tree shined a ray of light - called Sarvasattvakarmavipākanirghoṣa. The beings who were touched by that ray of light comprehended the ocean of their - own karma and attained the wisdom that remembers karma.
-“At the time when the tathāgata would come in seven thousand years, the great Bodhi tree shined a ray of light - called Sarvakuśalamūlasaṃbhavanirghoṣā. The beings who were touched by that ray of light gained unimpaired complete - faculties.
-“At the time when the tathāgata would come in six thousand years, the great Bodhi tree shined a ray of light called - Acintyabuddhaviṣayanidarśananirghoṣā. The beings who were touched by that ray of light made emanations with a vast - motivation.
-“At the time when the tathāgata would come in five thousand years, the great Bodhi tree shined a ray of light called - Sarvabuddhakṣetrapariśuddhinigarjitapratibhāsavijñāpanā. The beings who were touched by that ray of light saw with - complete purity all buddha realms.
-“At the time when the tathāgata would come in four thousand years, the great Bodhi tree shined a ray of light called - Sarvatathāgataviṣayāsaṃbhedapradīpā. The beings who were touched by that ray of light comprehended the all-pervading - miraculous manifestations of the tathāgatas.
-“At the time when the tathāgata would come in three thousand years, the great Bodhi tree shined a ray of light - called Sarvajagadabhimukhapradīpā. The beings who were touched by that ray of light directly saw, through their aspiration, - the tathāgatas.
-“At the time when the tathāgata would come in two thousand years, the great Bodhi tree shined a ray of light called - Tryadhvajñānavidyutpradīpā. The beings who were touched by that ray of light realized and comprehended the ocean of the - past ways of the tathāgatas.
-“At the time when the tathāgata would come in a thousand years, the great Bodhi tree shined a ray of light called - Vitimirajñānatathāgatapradīpā. The beings who were touched by that ray of light attained the all-seeing view of the vision - that sees all the manifestations of the tathāgatas, all realms, and all beings.
-“At the time when the tathāgata would come in a hundred years, the great Bodhi tree shined a ray of light called - Sarvajagadbuddhadarśanavipākakuśalamūlasaṃbhavā. The beings who were touched by that ray of light attained the - perception of the arising of the tathāgatas. -
-“At the time when the tathāgata would come in seven days, the great Bodhi tree shined a ray of light called - Sarvasattvapraharṣaprītiprāmodyasamudayanirghoṣā. The beings who were touched by that ray of light developed the great - power of the joy of seeing the tathāgatas.
-“Noble one, he ripened beings through that kind of immeasurable method of ripening through light rays for a thousand - years. Then, on reaching the seventh day, he blessed the entire world realm as completely pure by shaking it through an - immeasurable method for shaking it. In each instant of mind, all the pure buddha realms of all the tathāgatas in the ten - directions with their various inconceivable displays appeared in that buddha realm.
-“On the last, seventh, day, the beings in that world realm had been ripened by the sight of the buddhas, and they - all came to face the bodhimaṇḍa.
-“Then, from all that world realm’s
“The lotus Sarvatryadhvatathāgataviṣayapatrasaṃdhividyotitameghavyūha had a retinue of great lotuses that - were all made of the kings of jewels. On the filaments and pericarps of the great lotuses that were the retinue of the great - lotus made of the kings of jewels, there were precious lion thrones with great lotuses in their centers. They were as numerous - as the atoms in ten buddha realms. As many bodhisattvas as there are atoms in ten buddha realms were seated cross-legged - around those thrones with a precious center.
-“The moment that tathāgata, the Bhagavat Samantajñānaratnārciśrīguṇaketurāja, attained the highest, complete - enlightenment of buddhahood, many tathāgatas in world realms in the ten directions also attained the highest, complete - enlightenment of buddhahood and, in accordance with the dispositions of beings, turned the wheel of the Dharma. -
-“The countless beings in those world realms were turned away from all lower realms and downfalls. Countless beings
- were brought to rebirth in the higher realms. Countless beings were established on the level of the śrāvakas. Countless beings
- were ripened for the enlightenment of the pratyekabuddhas. Countless beings were ripened for the enlightenment that arises in
- the light of power. Countless beings were ripened for enlightenment in the banner of stainless diligence. Countless beings
- were established in the enlightenment that arises in dwelling in meditation on the Dharma. Countless beings were ripened for
- the enlightenment that arises in meditation on the purification of the faculties. Countless beings were ripened for the
- enlightenment that arises in comprehending the practice of the equanimity of strength. Countless beings were established in
- the enlightenment that arises in the emergence of the yāna with its field of attention turned toward the city of the Dharma.
- Countless beings were established in the enlightenment that arises in the yāna of the ways of various miraculous
- manifestations that pervade everywhere. Countless beings were established in the enlightenment that arises in the way of being
- dedicated to practice. Countless beings were established in the enlightenment that arises in the ways of entering samādhi.
- Countless beings developed the aspiration for the enlightenment of the bodhisattvas. Countless beings were established on the
- bodhisattva path. Countless beings were established on the pure path of the perfections. Countless beings were established on the first bodhisattva bhūmi.
“In that way, the Tathāgata turned the wheel of the Dharma through the inconceivable miraculous manifestations and - the power of the preeminence of a buddha, so that in each instant of mind he guided realms of beings without end or - center.
-“All the beings of that world realm understood the Dharma taught by that tathāgata through various bodies and the - accomplishment of various skillful methods.
-“In order to guide those beings in the royal capital Ratnakusumapradīpā, who were proud and arrogant because of
- their form, color, scope, and enjoyments and had no care for one another, the bodhisattva Samantabhadra manifested a supreme
- color and form and went to the royal capital. His halo was so vast that it illuminated the entire royal capital.
“The light of the royal capital, the light from the body of the cakravartin king
-
“For example, when the sun shines, darkness and the - light of the moon, planets, stars, and constellations vanish, and the light from fire and jewels vanishes. In the same way, - through being outshined by the bodhisattva Samantabhadra, all the lights in Jambudvīpa vanished.
-“It is just as if, for example, you were to place some lampblack
“They thought, ‘In front of him our bodies, light, color, and brilliance are not beautiful, not bright, not glowing, - and they do not shine. Is this a deva or Brahmā whose attributes we are unable to comprehend?’
-“Then the bodhisattva Samantabhadra stood in the sky above the aerial palace of the cakravartin king
-
“When the king’s daughter, Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā, saw the bodhisattva
- Samantabhadra’s body, light, miracles, and adornments and heard his voice,
“At that time, she thought, ‘May I, through whatever roots of merit I accumulate, attain a body like that! May I - have that kind of jewelry, those kinds of characteristics, that kind of conduct, and those kinds of miraculous powers! Just as - he has brought a great light for beings in the darkness of night and told them of the birth of a buddha, so may I dispel the - darkness of ignorance in beings and bring them the light of great wisdom! Wherever I am reborn, may I never in all those lives - be separated from this kalyāṇamitra!’
-“Then, noble one, the cakravartin king
“After King
“The king approached the location of the Bhagavat Samantajñānaratnārciśrīguṇaketurāja. Having arrived, he - bowed his head to the feet of the Bhagavat Samantajñānaratnārciśrīguṇaketurāja. Then with the Bhagavat to his right, he - circumambulated him many hundreds of thousands of times. He then sat before the Bhagavat upon a seat that had as its center a - great lotus of precious jewels that shined light into the ten directions.
-“Then the cakravartin’s daughter, Padmabhadrābhirāmanetraśrīcandrā, removed the jewelry from her body and - scattered it over the Bhagavat Samantajñānaratnārciśrīguṇaketurāja.
-“She saw that the jewelry became a great parasol of jewelry made of precious jewels that was situated in the air - above the crown of the Bhagavat’s head. Around its border hung a net of various jewels, it was held by a lord of the nāgas, - its round form was composed of all the jewelry, and it was surrounded by a circle of ten parasols made of jewelry. There was also a beautiful display of a completely pure - variety of kūṭāgāras. There was a covering of clouds of every jewel adornment. There was a covering of an array of trees made - of all king jewels. There was the adornment of all the king jewels of an ocean of perfume. In their center there was a great - Bodhi tree called Dharmadhātuprabhavasarvaratnamaṇiśākhāpralamba. This was a display with no end or center to its - description, a variety of displays that were revealed with each instant.
-“She saw at the foot of that tree the tathāgata named Vairocana.
- -“She saw bodhisattvas as numerous as the atoms in countless buddha realms, who had all arisen through the completely - good bodhisattva conduct and prayer and practiced many countless various different bodhisattva displays surrounding him and in - front of him.
-“She also saw all the lords of the world present there.
- -“She saw the Bhagavat Vairocana’s buddha miracles that were without end or center.
-“She comprehended his past bodhisattva conduct through a succession of kalpas. She comprehended that world realm’s - kalpas of formation and destruction. She comprehended the succession of past buddhas in that world realm.
- -“She saw the bodhisattva Samantabhadra diligently making offerings at the feet of all the tathāgatas. She saw his - ripening and guiding of all beings.
-“She saw all bodhisattvas becoming images within the body of the bodhisattva Samantabhadra, and that she herself followed them there.
- -“She saw the image of the bodhisattva Samantabhadra appearing everywhere—at the feet of all the tathāgatas, in the - dwelling places of all beings, and in every one of the world realms.
-“She saw that in each of those world realms there were as many worlds as there are atoms in a buddha realm, with the
- extent of their arrays and with their foundations, their shapes, their forms, their various pure arrays, their being covered
- by clouds of various displays, their various names and numbers, the descriptions of their various buddha lineages and their
- various appearances within the three times, their pervasion throughout the extent of the directions, their various presences
- throughout the extent of the realm of phenomena, their appearance within the various areas of the realm of phenomena, their
- various locations within areas in space, their displays of various bodhimaṇḍas,
“When she saw that, she attained a powerful happiness and delight.
“She attained these gentle and pleasant samādhis: the samādhi called
“She had a mind that rested in subtle equanimity, a mind that was unwavering, a mind that was filled with joy, a
- mind that was relieved, a mind that was immeasurable, a mind that followed the kalyāṇamitras, a mind that was focused on
- profound omniscience, a mind that had entered an ocean of the ways of kindness, a mind that had risen above all attachments, a
- mind that did not dwell within the scope of the world, a mind that had entered the scope of the tathāgatas, a mind that was
- illuminated by the forms and colors of all the buddhas, a mind that was undisturbed, a mind that was immovable,
“With an ocean of prayers as numerous as the atoms in ten buddha realms, she made the past prayers of all
- tathāgatas, so that she could acquire
“They included prayers to ripen and guide all realms of beings, to know the entire extent of the realm of phenomena, - to comprehend the ocean of the ways of the realm of phenomena, to practice bodhisattva conduct in all buddha realms throughout - future kalpas, to remain in the domain of bodhisattva conduct throughout all future kalpas, to go into the presence of all - tathāgatas, to please all kalyāṇamitras, to perfectly make offerings to and be an attendant for all tathāgatas, to attain - omniscient wisdom in every instant, and to have continuous bodhisattva conduct in order to attain buddhahood.
-“Through accomplishing an ocean of gateways to prayers, as numerous as the atoms in ten buddha realms, she was - making the prayer for completely good bodhisattva conduct.
-“In order for her to accomplish the completely good bodhisattva conduct and prayer, the Bhagavat Samantajñānaratnārciśrīguṇaketurāja encouraged her and inspired her - with past roots of virtue that he taught, revealed, explained, displayed, made stable so they would not be lost, increased so - that they would spread greatly, and caused to remain so that there would be dedication to omniscience.
-“This concerned the first development of her aspiration to enlightenment and her acquiring an ocean of the countless - prayers of past tathāgatas.
-“Noble one, in a past time, ten kalpas before that, the daughter - Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā was following the teaching of the Tathāgata Candradhvajaśrīketu in a - world realm called Maṇisūryacandravidyotitaprabhā. The bodhisattva Samantabhadra instigated her to repair a broken statue - of the Tathāgata seated upon a lotus. When she had repaired it, she painted it. When she had painted it, she adorned it with - jewels. Through following the bodhisattva Samantabhadra she developed the aspiration for the highest, complete enlightenment.
-“As a result of that root of merit, she became a Dharma follower free of downfalls. She was always born into a - family of lords of devas or a family of lords of humans. In all her lives she had a body that was attractive and lovely to - look at and had an excellent, beautiful color. She always saw tathāgatas and was never separated from the bodhisattva Samantabhadra. That bodhisattva ripened her - in every lifetime and made her remember. She always honored the bodhisattva Samantabhadra and was always devoted to him.
-“Noble one, who do you think was the cakravartin king
“Noble one, who do you think was the king’s queen, Saṃpūrṇaśrīvakrā, at that time, in that time? Do not think that - it was anyone else. It was this night goddess, Praśantarutasāgaravatī, who is before me.
-“Noble one, who do you think was the king’s daughter, Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā, at that - time, in that time? Do not think that it was anyone else. I was at that time, in that time, the king’s daughter, - Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā. When I was a young girl in the time of the teaching of the Tathāgata - Candradhvajaśrīketu and repaired the statue of the Tathāgata seated upon a lotus, that was the cause for my highest, - complete enlightenment. At that time, the bodhisattva Samantabhadra inspired me toward the highest, complete enlightenment, - and that was my first development of that aspiration. -
-“I went into the presence of the Bhagavat Samantajñānaratnārciśrīguṇaketurāja and scattered my jewelry over
- him and then saw the Tathāgata’s miraculous manifestations. Then when I heard the Dharma from that bhagavat, I attained this
- bodhisattva liberation called
“I have honored tathāgatas as numerous as the atoms in
“The world realm Vairocanatejaḥśrī
“After that, there was the tathāgata whose name was Vajranārāyaṇaketu. I was a cakravartin who made offerings to - him. That tathāgata taught me the sūtra called
“After that, there was the tathāgata whose name was Jvalanārciḥparvataśrīvyūha. I was a head merchant’s daughter - and made offerings to him. That tathāgata taught me the sūtra called
“After that, there was the tathāgata whose name was Sarvadharmasamudrābhyudgatavegarāja. I was a king of devas - and made offerings to him. That tathāgata taught me the sūtra called
“After that, there was the tathāgata whose name was Gambhīradharmaśrīsamudraprabha. I was the daughter of a lord - of the nāgas and made an offering to him of the rain from a cloud of kings of precious wish-fulfilling jewels. That tathāgata - taught me the sūtra called
“After that, there was the tathāgata whose name was Ratnaśikharārciḥparvatapradīpa. I was an ocean goddess who - approached him and made an offering of the rain from a cloud of precious lotuses. That tathāgata taught me the sūtra called
“After that, there was the tathāgata whose name was Guṇasamudrāvabhāsamaṇḍalaśrī. I was a ṛṣi with the five - higher cognitions who was encircled by sixty thousand ṛṣis and manifested great miracles. I approached him and made an - offering of the rain from a mountain-sized cloud of perfumed lotuses. That tathāgata taught me the sūtra called
“After that, there was the tathāgata whose name was Vairocanaśrīgarbha. I was an earth goddess named - Samatārthasaṃbhavā. Together with a countless retinue of earth goddesses, I approached him to make an offering of the rain - falling from a cloud of precious flowers and a cloud of strings of jewels that had arisen from the trunks of trees made of all - jewels. That tathāgata taught me the sūtra called
“Noble one, the last of all those five hundred tathāgatas was the tathāgata
- Dharmadhātugaganapūrṇaratnaśikharaśrīpradīpa who appeared in the world. At that time, I was the daughter of a dancer
- and had the name Abhirāmaśrīvakrā. The tathāgata came to
- the city, and when the dancers were playing music, through the power of the Buddha I rose up into the air and praised the
- tathāgata with a thousand verses. Then I went to him. From the tathāgata’s ūrṇā hair shined a ray of light called
-
“Noble one, in that way I pleased and made offerings to all those tathāgatas, the five hundred buddhas that appeared
- in the world realm called Maṇicakravicitrapratimaṇḍitavyūhā during the kalpa called
“When I went before each of those tathāgatas, I recited the Buddha’s Dharma, and in that way I benefited countless - beings.
-“From each of those tathāgatas I obtained an ocean of the contents of the realm of the Dharma, an illumination from - the lightning of omniscience, which was called
“In that way, noble one, in each instant of mind there appear tathāgatas without outer limit or center. When I see - those tathāgatas, there is the illumination of the lightning of omniscience, and that which I had not previously attained, - which I had not previously seen, becomes present within the continuum of my mind, without ever deviating from the completely - good conduct of the bodhisattva.
-“Why is that? This attainment of the illumination from the lightning of omniscience is a teaching that has no outer - limit or center.”
-At that time, the night goddess Samantasattvatrāṇojaḥśrī, in order to teach further and classify the bodhisattva
- liberation called
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. Here in the bodhimaṇḍa, there is the goddess of the night named Praśantarutasāgaravatī.
- -“She is seated on a lotus throne with the adornment of shining banners of kings of jewels in its center, and with an - entourage of countless millions of night goddesses. Go to her and ask her, ‘How should a bodhisattva train in bodhisattva - conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess Samantasattvatrāṇojaḥśrī, - circumambulated the night goddess Samantasattvatrāṇojaḥśrī many hundreds of thousands of times, keeping her to his right, - and, looking back again and again, departed from the - night goddess Samantasattvatrāṇojaḥśrī. -
-Sudhana, the head merchant’s son, meditating on the night goddess Samantasattvatrāṇojaḥśrī’s bodhisattva
- liberation called
He bowed his head to the night goddess Praśantarutasāgaravatī’s feet, circumambulated the night goddess - Praśantarutasāgaravatī many hundreds of thousands of times, and then stood before the night goddess - Praśantarutasāgaravatī.
-With his hands placed together in homage, he said, “Āryā, I have entered upon the highest, complete enlightenment, - and through relying on kalyāṇamitras I am training in bodhisattva conduct. I have entered into bodhisattva conduct, and I am - practicing bodhisattva conduct. I wish to bring forth omniscience through being established in bodhisattva conduct. Therefore, - Āryā, goddess, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice - it!” -
-The night goddess Praśantarutasāgaravatī said to Sudhana, the head merchant’s son, “Noble one, it is excellent,
- excellent, that in this way you seek bodhisattva conduct by relying on kalyāṇamitras. Noble one, I have attained the
- bodhisattva liberation called
Sudhana asked, “Āryā, what kind of activity do you accomplish? What kind of range do you have? What is your
- practice? What do you contemplate? What is the range of the bodhisattva liberation called
She replied, “Noble one, I have entered the equanimity of the purification of the ocean of mind and thought. I have
- attained the aspiration for an inviolable display that is clear of all worldly dust and dirt. I have a mind that will not
- regress or turn back from this undertaking. I have a mind that is like an unshakable jewel mountain adorned by qualities. I
- have a mind that is not stationed anywhere, not located anywhere. I have a mind that is focused on saving all beings. I have a
- mind that never tires of seeing the ocean of all the buddhas. I have a mind that has a pure motivation. I have a mind that has
- the strength of all the bodhisattvas. I have a mind that dwells in an ocean of the awareness of the display of the light of
- great wisdom. I am engaged in leading all beings out of the wilderness of misery. I am dedicated to dispelling the sufferings
- and unhappiness of all beings. I am engaged in turning beings away from involvement with unpleasant
“I gradually ripen them for omniscience in this way: I develop nonattachment within beings who dwell in mansions and
- aerial palaces. I dispel their unhappiness. I bring an end to all attachments. I teach them the Dharma so that they will know
- the nature of all phenomena. I teach the Dharma to those who for a long time have been close and affectionate with fathers,
- mothers, brothers, sisters, relatives, and friends, so that they will meet buddhas and bodhisattvas. I teach the Dharma so
- that beings who spend time with their wives
“In that way, noble one, I gather all beings through the gift of the Dharma, turn them away from all the sufferings - of the paths to the lower realms, teach them the good fortune and happiness of devas and humans, make them ascend from the - three realms, establish them in omniscience, and ripen them through various methods so that they will attain the light of a - powerful ocean of great happiness and thereby be joyful, delighted, and happy.
-“Moreover, noble one, I see the ocean of the assemblies of bodhisattvas in the principal and intermediate
- directions, bodhisattvas who have various pure bodies and engage in an ocean of prayers; who are adorned by various auras; who
- radiate light rays and auras of infinite colors; who have the light of wisdom that enters an ocean of the various ways of
- omniscience; who have entered into an ocean of various samādhis; who possess a range of various miraculous manifestations; who
- speak in an ocean of various voices and languages; who have bodies beautified by various adornments; who have entered the
- various ways of the tathāgatas; who have bodies that enter the vast extent of the ocean of various realms; who have entered an
- ocean of various buddhas; who have realized an ocean of various discernments; who have illuminated the range of the various
- liberations and wisdoms of the tathāgatas; who have attained the illumination of an ocean of the various wisdoms; who engage
- in the ways of an ocean of various samādhis; who possess the field of play in the divine palaces
“Moreover, noble one, I see the inconceivable, completely pure form body of the Bhagavat Vairocana, which is adorned - by the physical signs of a great being, and attain a great joy, delight, and happiness.
-“I see, in each instant of mind, his aura of light, which is as vast as the realm of phenomena and is an ocean of - colors without limit or center, and in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, I see that from each pore on the body of the Bhagavat Vairocana shine great rays of light as numerous as the atoms in an extent of buddha - realms that has no limit and no center. Each of those light rays is accompanied by an ocean of light rays that are as numerous - as the atoms in endless buddha realms, and they fill the entire realm of phenomena and cause the sufferings of all beings to - cease. Seeing that, in each instant I experience an ocean of the power of great joy.
-“Moreover, noble one, I see that in each instant of mind, from the head and shoulders of the Bhagavat Vairocana - there come clouds, as numerous as the atoms in all buddha realms, of mountains of light rays from all jewels, and they fill - the entire realm of phenomena. Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, I see that from each pore on the body of the Bhagavat Vairocana, in each instant of mind, come
- clouds, as numerous as the atoms in all buddha realms, of various colors,
“Moreover, noble one, when I gaze upon the body of the Bhagavat Vairocana, in each instant of mind, from each of his - physical signs of a great being come clouds, as numerous as the atoms in all buddha realms, of the form bodies of tathāgatas - adorned by the signs, and they fill the entire ocean of world realms. Seeing that, in each instant I attain an ocean of the - power of great joy.
-“Moreover, noble one, from the features of a great being on the body of the Bhagavat Vairocana, in each instant of
- mind, from each of his physical signs of a great being come clouds, as numerous as the atoms in all buddha realms, of the
- emanation bodies
“Moreover, noble one, when I gaze upon the body of the Bhagavat Vairocana, in each instant of mind, from all the - pores on his body come manifested bodies that make the first aspiration to enlightenment, that have the display of the pure - path of the perfections and ascend the bodhisattva bhūmis, and that are as numerous as the atoms in countless buddha realms. - Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the devas, together with the miraculous manifestations of a lord of the devas, and they are as numerous as the atoms - in countless buddha realms, fill all world realms, manifest the body of a lord of the devas in front of beings, and teach them - the Dharma. Seeing that, in each instant I attain an ocean of the power of great joy. -
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the nāgas, together with the miraculous manifestations of a lord of the nāgas, and they are as numerous as the atoms - in countless buddha realms, fill all world realms, manifest the body of a lord of the nāgas in front of beings, and teach them - the Dharma. Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the yakṣas, together with the miraculous manifestations of a lord of the yakṣas, and they are as numerous as the atoms - in countless buddha realms, fill all world realms, manifest the body of a lord of the yakṣas in front of beings, and teach - them the Dharma. Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the gandharvas, together with the miraculous manifestations of a lord of the gandharvas, and they are as numerous as - the atoms in countless buddha realms, fill all world realms, manifest the body of a lord of the gandharvas in front of beings, - and teach them the Dharma. Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the asuras, together with the miraculous manifestations of a lord of the asuras, and they are as numerous as the atoms - in countless buddha realms, fill all world realms, manifest the body of a lord of the asuras in front of beings, and teach - them the Dharma. Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a lord of the garuḍas, together with the miraculous - manifestations of a lord of the garuḍas, and they are as numerous as the atoms in countless buddha realms, fill all world - realms, manifest the body of a lord of the garuḍas in front of beings, and teach them the Dharma. Seeing that, in each instant - I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the kinnaras, together with the miraculous manifestations of a lord of the kinnaras, and they are as numerous as the - atoms in countless buddha realms, fill all world realms, manifest the body of a lord of the kinnaras in front of beings, and - teach them the Dharma. Seeing that, in each instant I attain an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the mahoragas, together with the miraculous manifestations of a lord of the mahoragas, and they are as numerous as the - atoms in countless buddha realms, fill all world realms, manifest the body of a lord of the mahoragas in front of beings, and - teach them the Dharma. Seeing that, in each instant I experience an ocean of the power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of humans, together with the miraculous manifestations - of a lord of humans, and they are as numerous as the atoms in countless buddha realms, fill all world realms, manifest the - body of a lord of humans in front of beings, and teach them the Dharma. Seeing that, in each instant I attain an ocean of the - power of great joy.
-“Moreover, noble one, from the body of the Bhagavat Vairocana, in each instant of mind, come clouds of bodies of a - lord of the Brahmās, together with the miraculous manifestations of a lord of the Brahmās, and they are as numerous as the - atoms in countless buddha realms, fill all world realms, manifest the body of a lord of the Brahmās in front of beings, and - with the voice of a Brahmā teach them the Dharma. Seeing that, in each instant I attain an ocean of the power of the great joy - of omniscience that is as extremely vast and extensive as the realm of phenomena.
-“I attain what I have not previously attained. I realize what I have not previously realized. I comprehend what I - have not previously comprehended. I permeate what I have not previously permeated. I see what I have not previously seen. I - hear what I have not previously heard.
-“Why is that? The characteristic of the nature of phenomena being known, all phenomena have a single characteristic, - and, also, as all phenomena appear in the three times, they are taught to be without limit or center.
-“Noble one, this bodhisattva liberation has no limit or center because it comprehends the ocean of the ways of the - realm of the Dharma. -
-“This liberation is imperishable because it is no different from the aspiration to omniscience.
- -“This liberation is unlimited because it is known by the wisdom eyes of the bodhisattvas.
-“This liberation is unfathomable
“This liberation has all Dharma gateways because it includes all miraculous manifestations within a single object.
-“This liberation is beneficial because it is united with the body of the entire Dharma.
- -“This liberation is unborn because its practice is like an illusion.
-“This liberation is like a reflection because it arises as a reflection of the prayer for omniscience.
- -“This liberation is like an emanation because it is an emanation of bodhisattva conduct.
-“This liberation is like the great earth because it is a support for all beings.
- -“This liberation is like a mass of water because it saturates all beings with compassion.
-“This liberation is like a mass of fire because it dries up the liquid of craving in all beings.
- -“This liberation is like a mass of air because it reveals
“This liberation is like an ocean because it is the basis for the adornment of good qualities for all beings.
- -“This liberation is like Meru, the king of mountains, because it rises up from the ocean of the precious knowledge - of the entire Dharma.
-“This liberation is like the circle of the wind because it is the practice of the aerial palace of liberation of all
- the Dharma.
“This liberation is like space because it provides room for all the miraculous manifestations of the tathāgatas who - appear in the three times.
-“This liberation is like a great cloud because it sends down a rain of Dharma on all beings.
- -“This liberation is like the sun because it dispels the darkness of ignorance in all beings.
-“This liberation is like the moon because it is produced by a great ocean of merit and wisdom.
- -“This liberation is like the true nature because it is omnipresent.
-“This liberation is like one’s shadow because it is emanated through the Dharma of karma.
- -“This liberation is like an echo because it resounds the words of the Dharma in accordance with the dispositions of - beings.
-“This liberation is like a reflection because it is perceived by all beings in accordance with their - dispositions.
- -“This liberation is like the king of trees because it blossoms with the miraculous manifestations of all the - buddhas.
-“This liberation is like a vajra because it has the quality of indestructibility.
- -“This liberation is like the king of wish-fulfilling jewels because it creates a limitless, centerless ocean of - miraculous manifestations.
-“This liberation is like the essence of a stainless king of jewels because of its unobscured perception of the - miraculous manifestations of the tathāgatas in the three times.
-“This liberation is like the precious jewel of a banner of happiness because it emits the sound of the Dharma wheels - of all buddhas equally.
-“Thus, noble one, the bodhisattva liberation
Then Sudhana, the head merchant’s son, said to the night goddess Praśantarutasāgaravatī, “Āryā, goddess, how does - a bodhisattva practice in order to accomplish such a liberation?”
-She answered, “Noble one, there are these ten: a great accumulation, a great abundance of qualities, a great
- vastness, a great brightness, a great illumination, a great brilliance, a great portion,
“If bodhisattvas practice them, they will attain a perfect result such as this liberation.
-“What are these ten? (1) Engaging in the generosity of a bodhisattva, which satisfies all beings in accordance with - their aspirations, is a vast quality. (2) Engaging in the practice of the correct conduct of a bodhisattva, which enters an - ocean of the qualities of the tathāgatas, is a vast quality. (3) Engaging in the patience of a bodhisattva, which realizes the - nature of all phenomena, is a vast quality. (4) Engaging in the diligence of a bodhisattva, which undertakes attaining - omniscience, is an extensive quality. (5) Engaging in the meditation of a bodhisattva, which pacifies the torment of the - kleśas in all beings, is an extensive quality. (6) Engaging in the wisdom of a bodhisattva, which is knowing the entire ocean - of the Dharma, is an extensive quality. (7) Engaging in the methods of a bodhisattva, which guides and ripens the entire ocean - of beings, is an extensive quality. (8) Engaging in the prayer of a bodhisattva, which is entering the entire ocean of realms - in order to perform bodhisattva conduct in all buddha realms throughout the endless future kalpas, is an extensive quality. - (9) Engaging in the strength of a bodhisattva, which is - to enter an ocean of the ways of the realm of the Dharma so as to continuously manifest the attainment of buddhahood in each - instant in all buddha realms, is an extensive quality. (10) Engaging in the knowledge of a bodhisattva, which is to gain the - strengths of the tathāgatas so as to attain the unobscured knowledge of all phenomena in the three times, is an extensive - quality.
-“Noble one, those ten are the great accumulations, the vast qualities of the bodhisattvas. The bodhisattvas who - remain within them will obtain this kind of bodhisattva liberation. They will make it pure, cause it to arise, increase it, - elevate it, manifest it, accomplish it, make it enduring, make it vast, perfect it, and establish it.”
-Sudhana asked, “Āryā, goddess, how long has it been since you set out for the highest, complete enlightenment?”
-She replied, “Noble one, to the east of this ocean of world realms called Kusumatalagarbhavyūhālaṃkāra, beyond a
- hundred thousand oceans of world realms, there is an ocean of world realms called Sarvaratnavimalaprabhāvyūha. In its
- center there is a group of world realms called Sarvatathāgataprabhāpraṇidhinirghoṣa. In its center is a world realm called
- Kanakavimalaprabhāvyūha, which has multicolored clouds made of every jewel; its base is a firm ocean of a network of garlands of every jewel; its main body is a
- display of every perfumed diamond, the king of jewels; it has the shape of a kūṭāgāra; it is both pure and defiled
“There, during a kalpa called Samantāvabhāsadhvaja, in that world, there was a bodhimaṇḍa called - Sarvaratnagarbhavicitrābha. There a tathāgata, who was called the Bhagavat Avivartyadharmadhātunirghoṣa, attained the - highest, complete enlightenment of buddhahood.
-“At that time, in that time, I was a goddess of the bodhimaṇḍa, named Puṇyapradīpasaṃpatketuprabhā, who dwelled
- at the Bodhi tree. When I saw that tathāgata’s miraculous manifestation of buddhahood, I developed the aspiration to attain
- the highest, complete enlightenment, and on seeing that tathāgata I attained a samādhi called
“Subsequently, the Tathāgata Dharmadrumaparvatatejas attained buddhahood at that bodhimaṇḍa, by that world’s - royal capital called Samantasaṃpūrṇaśrīgarbhā. I had passed away and become a night goddess, by the name of - Jñānaśrīpuṇyaprabhā, who dwelled at the bodhimaṇḍa.
-“There I saw the Tathāgata Dharmadrumaparvatatejas’ miraculous manifestation of turning the wheel of the Dharma,
- and I attained a samādhi called
“Subsequently, I venerated the Tathāgata Sarvadharmasāgaranirghoṣarāja at that bodhimaṇḍa. As soon as I saw that
- tathāgata, I attained a samādhi called
“Subsequently, I venerated the Tathāgata Ratnaraśmipradīpadhvajarāja at that bodhimaṇḍa. As soon as I saw that
- tathāgata, I attained a samādhi called
“Subsequently, I venerated the Tathāgata Guṇasumeruprabhatejas
“Subsequently, I venerated the Tathāgata Dharmameghanirghoṣarāja at that bodhimaṇḍa. As soon as I saw that
- tathāgata, I attained a samādhi called
“Subsequently, I venerated the Tathāgata Jñānolkāvabhāsarāja at that bodhimaṇḍa. As soon as I saw that tathāgata, I
- attained a samādhi called
“Subsequently, I venerated the Tathāgata Dharmavikurvitavegadhvajaśrī at that bodhimaṇḍa. As soon as I saw that
- tathāgata, I attained a samādhi called
“Subsequently, I venerated the Tathāgata Dharmapradīpavikramajñānasiṃha
“Subsequently, I venerated the Tathāgata Jñānabalaparvatatejas at that bodhimaṇḍa. As soon as I saw that tathāgata, I attained a samādhi called
“In that way, noble one, in the world realm called Kanakavimalaprabhāvyūha, during the kalpa called - Samantāvabhāsadhvaja, I venerated as many tathāgatas as there are atoms in ten buddha realms. Sometimes I venerated them when - I was a lord of devas; sometimes, when I was a lord of nāgas; sometimes, when I was a lord of yakṣas; sometimes, when I was a - lord of gandharvas; sometimes, when I was a lord of asuras; sometimes, when I was a lord of kinnaras; sometimes, when I was a - lord of mahoragas; sometimes, when I was a lord of humans; sometimes, when I was a lord of Brahmās; sometimes, when I was a - deva; sometimes, when I was a human; sometimes, when I was a woman; sometimes, when I was a man; sometimes, when I was a boy; - and sometimes, when I was a girl. To all those tathāgatas I made offerings and offered whatever I possessed. I attended to all - those tathāgatas. I heard the Dharma that all those tathāgatas taught.
-“After I passed away, I practiced bodhisattva conduct in that world realm for as many kalpas as there are atoms in a - buddha realm.
-“Then, when I passed away, I was reborn in this Sahā world realm in the ocean of world realms called - Kusumatalagarbhavyūhālaṃkāra.
-“I venerated the Tathāgata Krakucchanda. As soon as I saw that tathāgata, I attained a samādhi called
“Subsequently, I venerated the Tathāgata Kanakamuni. As soon as I saw that tathāgata, I attained a samādhi called
“Subsequently, I venerated the Tathāgata Kāśyapa. As soon as I saw that tathāgata, I attained a samādhi called
-
“Subsequently, I venerated the Tathāgata Vairocana. At the bodhimaṇḍa, he manifested in each instant of mind an
- ocean of the gateways to the miraculous manifestations of a tathāgata’s buddhahood. As soon as I saw that, I attained this
- bodhisattva liberation called
“I saw that among all those buddha realms, in each buddha realm there was the Bhagavat Vairocana going to the - bodhimaṇḍa and in each instant of mind manifesting the miraculous manifestation of the attainment of buddhahood. Each - miraculous manifestation of the attainment of buddhahood completely pervaded the ocean of ways of the realm of phenomena.
-“I perceived that among all those tathāgatas, I was seated at the feet of every one of those tathāgatas. I heard all the Dharma that was taught by all those tathāgatas - seated at the bodhimaṇḍa in those world realms.
-“An ocean of emanations came from each pore of all those tathāgatas, roaring out an ocean of clouds of Dharma, - manifesting various miraculous manifestations, and turning the wheel of the Dharma according to the various dispositions of - beings born into various kinds of existences, the entire extent of all beings in all the ocean of realms, in all successions - of world realms, in the entire extent of world realms within the ocean of every direction in the realm of phenomena.
-“I possess all those turnings of the Dharma wheel, comprehend them, understand them, and keep them through the power
- of mental retention that has the prowess of maintaining all their meaning, words, and letters. I purify them with wisdom that
- understands the essence of the pure domain of all the Dharmas. I understand their categories through skill in the analysis of
- the ocean of all Dharmas. I permeate them with an understanding that is as vast as the three times. I perceive them as equal
- through the wisdom that comprehends the equality of the tathāgatas. I accomplish all the ways of the Dharma. I attain clouds
- of sūtras within all the Dharmas.
“I comprehend and know the first development of aspiration by those tathāgatas and so on until the cessation of
- their Dharma. I do so by pervading
“You ask me how long it has been since I attained this bodhisattva liberation called
“Noble one, there continues even now to be a succession of buddhas in the world realm Kanakavimalaprabhā.
- -“Therefore, noble one, you should dedicate yourself to this way with the fortitude of the bodhisattva.”
-At that time, the night goddess Praśantarutasāgaravatī, in order to teach further the bodhisattva liberation
- called
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. Here in this very bodhimaṇḍa, within the assembly of the Bhagavat Vairocana, there is the - goddess of the night who has the name Sarvanagararakṣāsaṃbhavatejaḥśrī. Go to her and ask her, ‘How should a bodhisattva - train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
-Then Sudhana, the head merchant’s son, recited these appropriate verses to the night goddess - Praśantarutasāgaravatī:
-Sudhana, the head merchant’s son, having praised the night goddess Praśantarutasāgaravatī with these appropriate - verses, circumambulated the night goddess Praśantarutasāgaravatī many hundreds of thousands of times, keeping her to his - right, and, looking back again and again, departed from the night goddess Praśantarutasāgaravatī. -
-Sudhana, the head merchant’s son, was meditating on, familiarizing himself with,
He saw the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī seated upon a great lotus throne containing the kings
- of precious jewels that illuminate towns and dwellings, with an entourage of countless night goddesses, with a body that
- appeared in all directions to all beings, with a body that had the forms of those of all beings, with a body that appeared
- before all beings, with a body that was unstained by all beings, with a body that had the same nature as that of all beings,
- with a body that was superior to those of all beings, with a body of the kind that could ripen and guide all beings, with a
- body through which she spoke to all beings, with a body that did not pass away among all beings, with a body that had
- vanquished all obscurations, with a body that had the nature of the ultimate nature of things,
When Sudhana saw her, he was filled with joy, delighted, elated, pleased, and happy. He bowed his head to the night - goddess Sarvanagararakṣāsaṃbhavatejaḥśrī’s feet, circumambulated the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī - many hundreds of thousands of times, and then stood before the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī.
-With his hands placed together in homage, he said,
- “Goddess! I have entered upon the highest, complete enlightenment. Goddess, I pray that you explain to me how bodhisattvas
- should train in bodhisattva conduct so that they will be a medicine
The night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī said to Sudhana, the head merchant’s son, “Noble one, it is - excellent, excellent, that you ask about conduct that is a rain from clouds of Dharma that accords with the aspiration of the - entire ocean of beings, so as to reach the conclusion of ripening and guiding all beings; so as to reach the conclusion of - joining and maintaining the family of the tathāgatas; so as to conjoin with the wisdom that pervades throughout the extent of - the directions; so as to focus on comprehending the entire ocean of the ways of the realm of the Dharma; so as to pervade the - infinity of all that can be known, which is as vast as the extent of space; and so as to obtain and possess the wheels of - Dharma of all the tathāgatas.
-“Noble one, I have attained the bodhisattva liberation called
“Noble one, through this liberation I undertake being on the unimpeded level of a dharmabhāṇaka. I have the - aspiration to make a gift of the Dharma treasure of all the tathāgatas. I have attained the power of great love and - compassion. I am dedicated to activities that benefit all - beings in order to bring all beings to the aspiration for enlightenment. I remain on the level of a guide for beings so that - they will continuously gather the accumulation of the roots of merit of the aspiration for enlightenment. In order to bring - all beings onto the path to omniscience, I engage in causing the sun of the Dharma to appear out of the clouds of the Dharma - in the world. I continuously engage in a motivation that regards all beings as equal in order to illuminate all worlds with - countless roots of merit. I am conjoined with a pure motivation so that all beings will know the accomplishment of - accumulating roots of merit. I engage in being a leader of the caravan of all beings so that they will appropriately - accomplish all the paths of good actions; I am engaged in the activity of causing all beings to reject all paths of bad - actions and be established in the Dharma of good actions. I am engaged in teaching the path to happiness to all beings. I - bring all beings to the beginning of the array of the yānas. I am engaged in establishing all beings in all virtuous Dharma - practices. I am engaged in providing unceasing service and veneration to all kalyāṇamitras. I am engaged in establishing all - beings in the teaching of the tathāgatas. I am engaged in causing all beings to commence upon good qualities through receiving - the very first gift of the Dharma. I cause the arising of an aspiration for omniscience that is enduring and indestructible. I - have the vast domain of the aspiration focused on the strengths of the Buddha, which is as enduring and solid as the most - powerful vajra, and I practice by relying on a - kalyāṇamitra.
-“I have a mind that shatters the mountain of all the obscurations from karma and kleśas. I am dedicated to the - accumulation of omniscience. I am engaged in accomplishing all good qualities. I am dedicated to being engaged in a mind that - is focused on and aspires for omniscience that has no end or center.
-“Noble one, in that way, I am purifying the revelation to all beings of the gateway to the light of the Dharma, and - I am establishing them in gathering the accumulation of roots of merit.
-“I look upon, comprehend, and fathom the realm of phenomena in ten ways. What are those ten? (1) I comprehend the
- realm of phenomena because I have attained the vast light of wisdom. (2) I comprehend the realm of phenomena as having no end
- and no center in order to perceive the miraculous manifestations of all the tathāgatas. (3) I comprehend the realm of
- phenomena as limitless in order to reach all buddha realms and to make offerings and show veneration to the tathāgatas. (4) I
- comprehend the realm of phenomena as having no boundary in order to have the vision of bodhisattva activities within the ocean
- of all worlds. (5) I comprehend the realm of phenomena as being without division in order to enter the undivided domain of
- wisdom of the tathāgatas. (6) I comprehend the realm of phenomena as singleness in order to enter the domain of speech of the tathāgatas, which is perceived by all beings
- in accordance with their aspirations. (7) I comprehend the realm of phenomena as having a nature of vastness
“Noble one, I look upon, comprehend, and fathom the entire realm of phenomena in those ten ways in order to gather - all the accumulations of good karma, in order to comprehend the greatness of the buddhas, and in order to realize the - inconceivable scope of the buddhas.
-“Moreover, noble one, I teach the Dharma to beings with my mind fixed upon the greatness of the tathāgatas and
- through ten-thousandfold domains of the activity of mental retention. What are those ten? They are (1) the domain of mental
- retention called
“Noble one, I teach the Dharma to beings through these ten domains of mental retention and the rest of the ten - thousand domains of mental retention.
-“Moreover, noble one, I teach the Dharma to beings through the wisdom that comes from hearing the Dharma. I teach - the Dharma to beings through the wisdom from contemplation and the wisdom from meditation.
-“I teach the Dharma to beings beginning with one existence. I teach the Dharma to beings beginning with all - existences.
-“I teach the Dharma to beings beginning with the ocean of the wheel of names of one tathāgata. I teach the Dharma to - beings beginning with the ocean of the wheel of names of all tathāgatas.
-“I teach the Dharma to beings beginning with one ocean of world realms. I teach the Dharma to beings beginning with - all oceans of world realms.
-“I teach the Dharma to beings beginning with the ocean of prophecies of one buddha. I teach the Dharma to beings - beginning with the ocean of prophecies of all tathāgatas.
-“I teach the Dharma to beings beginning with the ocean of the community of the followers of one tathāgata. I teach the Dharma to beings beginning with the ocean of the - communities of the followers of all tathāgatas.
-“I teach the Dharma to beings beginning with the Dharma wheel of one tathāgata. I teach the Dharma to beings - beginning with the ocean of the Dharma wheels of all tathāgatas.
-“I teach the Dharma to beings beginning with one sūtra. I teach the Dharma to beings beginning with the sūtras that - are present within the Dharma wheels of all tathāgatas.
-“I teach the Dharma to beings beginning with the gathering of the community of followers of one tathāgata. I teach - the Dharma to beings beginning with the ocean of the gatherings of the communities of followers of all tathāgatas.
-“I teach the Dharma to beings beginning with one aspiration to omniscience. I teach the Dharma to beings beginning - with the entire ocean of the aspects of the aspiration to enlightenment.
-“I teach the Dharma to beings beginning with one yāna. I teach the Dharma to beings beginning with the ocean of the - arising of all yānas.
-“Noble one, in that way, I teach the Dharma to beings through comprehending that in the way of the realm of the
- Dharma there is no differentiation in the ocean of the tathāgatas. Thereby I create an unsurpassable accumulation of the
- Dharma, continue with the bodhisattva’s completely good conduct throughout all future kalpas, and meditate on this bodhisattva
- liberation called
Sudhana said, “Goddess, it is wonderful that this bodhisattva liberation is so profound. Āryā, how long has it been - since you attained this bodhisattva liberation?”
- -She replied, “Noble one, in the past, in time gone by, beyond as many kalpas as there are atoms in a world realm,
- there was a world realm called Dharmārcinagarameghā, which had as many clouds of perfumed jewels as there are atoms in a
- four-continent world realm. It was bordered with lotuses that had been proclaimed in the past prayers of all the tathāgatas.
- Its body was formed from the ocean as the king of precious jewels, having arisen from the ocean of the karma of all beings. It
- had the shape of a great lotus. It was both pure and defiled.
“Noble one, there was in that world realm a kalpa called Vimalābha.
“Not far from that royal capital was a bodhimaṇḍa called Dharmarājabhavanapratibhāsa. At that bodhimaṇḍa there appeared the Tathāgata
- Sarvadharmasāgaranirghoṣaprabharāja, the first of the tathāgatas of that kalpa, who were as numerous as the atoms in
-
“At that time there was a cakravartin king by the name of Vimalavakrabhānuprabha, who received from the Tathāgata - Sarvadharmasāgaranirghoṣaprabharāja the sūtra called
“At the time when the teaching was reaching its end, it divided into a thousand teachings, and in each teaching - there was a division into a thousand ways of teaching. During the intermediate kalpa of deterioration, beings were obscured by - the obscurations of karma and kleśas, and they were engaged in fighting, quarreling, and disruption. Bhikṣus were not - concerned with the good qualities of the Buddha’s teachings but were dedicated to delighting in the objects of the senses, - engaged in conversations about kings and thieves, were interested in stories about women and countries and oceans, and used - the words of the Lokāyatas.
-“The follower of the Dharma cried out, ‘Oh! The great lamp of the Dharma, which has been established for many - kalpas, is close to being extinguished!’ Having said these sad words, he rose into the air to the height of seven palm trees - and emanated clouds of light of infinite colors. When he had emanated that great display of a net of light rays of various - colors, those multicolored lights pacified the torment of the - kleśas in the world and established beings without end or center in enlightenment, which revived the teachings of the - tathāgata so that it remained for a further sixty thousand years.
-“At that time, the cakravartin king Vimalavakrabhānuprabha’s daughter, a bhikṣuṇī by the name of
- Dharmacakranirmāṇaprabhā, had an entourage of a hundred thousand bhikṣuṇīs. When she heard those sad words and saw that
- miraculous manifestation, she and her entourage developed the aspiration for enlightenment, and the hundred thousand bhikṣuṇīs
- became irreversible on the path to the highest, complete enlightenment and attained the samādhi called
“Noble one, what do you think? At that time, in that time, who do you think was the cakravartin king - Vimalavakrabhānuprabha, who entered homelessness in the teaching of the Tathāgata Sarvadharmasāgaranirghoṣaprabharāja - and, after the turning of the wheel of the Dharma and the - passing into nirvāṇa, when the teachings were coming to an end, lit the Dharma lamp of holding the teaching? Noble one, do not - think that he was anyone else; at that time, in that time, the bodhisattva Samantabhadra was the cakravartin king - Vimalavakrabhānuprabha.
-“Noble one, what do you think? At that time, in that time, who do you think was the bhikṣuṇī
- Dharmacakranirmāṇaprabhā, the daughter of the cakravartin king Vimalavakrabhānuprabha, who had an entourage of a hundred
- thousand bhikṣuṇīs? Noble one, do not think that she was anyone else; at that time, in that time, I was the bhikṣuṇī
- Dharmacakranirmāṇaprabhā. In that way, I held the teaching of the Tathāgata Sarvadharmasāgaranirghoṣaprabharāja. I
- caused those hundred thousand bhikṣuṇīs to progress irreversibly toward the highest, complete enlightenment. I established
- them in the samādhi called
“After that tathāgata, I venerated the Tathāgata Vimaladharmaparvatajñānaśikharābha. After him, I venerated the
- Tathāgata Dharmamaṇḍalāvabhāsaprabhacūḍa.
“In that way, noble one, there were these hundred buddhas and the other tathāgatas, as numerous as the atoms in
-
“Noble one, the last of those tathāgatas as numerous as the atoms in
“In that way, noble one, I made offerings to those tathāgatas as numerous as the atoms in
“Since then, in practicing the Dharma I have made offerings to as many buddhas as have appeared throughout as many - kalpas as there are atoms in a buddha realm.
-“Noble one, during that time, I have watched over beings as they slept in ignorance in the darkness of saṃsāra. I - have guarded the cities of their minds. I have brought them up out of the city of the three realms and brought them into the - city of omniscience.
-“Noble one, I know only this bodhisattva liberation called
“Why is that? It is because those excellent beings have all attained the retention of the domain of the level of the - entire Dharma.
-“Depart, noble one. Here at the feet of the Bhagavat Vairocana, there is the goddess of the night who has the name
- Sarvavṛkṣpraphullanasukhasaṃvāsā. She is not far from me, so go to her and ask her, ‘How should bodhisattvas
Then at that time, the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī, in order to teach further the
- bodhisattva liberation called
Then Sudhana, the head merchant’s son, attained this bodhisattva liberation called
He then praised the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī by reciting these appropriate verses:
-Sudhana, the head merchant’s son, having praised the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī with these - appropriate verses, bowed his head to the feet of the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī, circumambulated the - night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī many hundreds of thousands of times, keeping her to his right, and, - looking back again and again, departed from the night goddess Sarvanagararakṣāsaṃbhavatejaḥśrī. -
-Sudhana, the head merchant’s son, further meditating on, believing in,
Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess - Sarvavṛkṣpraphullanasukhasaṃvāsā and then stood before her. With his hands placed together in homage, he said, “Goddess, I - have developed the aspiration for the highest, complete enlightenment, and so I pray that you explain how bodhisattvas should - practice bodhisattva conduct, how they should train in it, and how, having practiced and trained in it, they proceed toward - omniscience!”
-The night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā said to Sudhana, the head merchant’s son, “Noble one, through
- my power, when the sun sets in the Sahā world realm, the lotus blossoms close,
“Moreover, noble one, to the young men and women in the prime of life who are intoxicated by youthfulness,
- intoxicated by the delights of singing, dancing, and music,
- who are dedicated to delighting in sensory pleasures, to them I praise dedication to creating roots of merit as a remedy for
- the fear of birth, old age, death, and the great darkness of ignorance. I bring beings who are miserly to the practice of
- generosity. I bring beings who have bad conduct to the practice of correct conduct. I praise love to beings who have malicious
- minds. I establish beings with disturbed minds in the practice of patience. I establish beings who are lazy in the practice of
- undertaking bodhisattva diligence. I establish beings who have intoxicated minds in the practice of dhyāna. I bring beings
- with poor wisdom to the practice of the perfection of wisdom. I establish beings who aspire to the lower yānas in the practice
- of the Mahāyāna. I establish beings who have attachment to the three realms in the bodhisattva perfection of prayer, the field
- of the ultimate conclusion of the paths of existence. I establish in the perfection of bodhisattva strength those beings who
- are overpowered by their objects of perception,
“Moreover, noble one, I have attained the bodhisattva liberation called
Sudhana asked, “Goddess, what is this bodhisattva liberation called
She answered, “Noble one, this bodhisattva liberation has the radiance of the knowledge and methods of gathering - beings through the merit of the tathāgatas. Why is that?
-“Noble one, it is because all happiness that beings experience occurs through the power of the merit of the
- tathāgatas, through the path of instruction of the tathāgatas, through practicing the words of the tathāgatas, through
- following the example of the tathāgatas, through the blessing of the tathāgatas, through practicing the path taught by the
- tathāgatas,
“Noble one, the happiness of beings arises from the light of the disk of good qualities
“Noble one, it is like this: I realized this bodhisattva liberation called
“When, in the past, the Bhagavat was on the bodhisattva bhūmis, he developed a motivation of great compassion on
- seeing beings with the belief in a self, with the belief in possessions, enveloped in the darkness of ignorance, wandering in
- the wilderness of thickets of wrong views, under the power of craving,
“He developed a motivation to benefit all beings through the accumulation and possession of precious requisites in
- the world, a motivation to produce necessary requisites for all beings, a motivation that was without attachment to anything,
- a motivation that had no yearning for anything in the entire field of perceptions, a motivation that had no clinging to any
- pleasure, a motivation that had no longing for any enjoyment, a motivation that had no wish for results ripening from
- generosity, a motivation that had no longing for any worldly prosperity, a motivation that was not
“In that way, he had a mind that understood the nature of all phenomena, the realization of the impartiality of - great love toward all realms of beings. He had the activity of spreading clouds of great compassion over all worlds of beings. - He possessed a great round parasol of the Dharma that sheltered all worlds of beings. He possessed the thunderbolt weapon of great wisdom that destroys the mountains of - obscurations of all beings. His mind had the increasing power of contentment through bringing happiness to all beings. His - mind prayed that all beings would attain the ultimate happiness; he intended to send down a rain of wealth on all beings in - accordance with their wishes and aspirations. His mind never abandoned beings but was focused on them all equally. He intended - to satisfy all beings with the wealth of the āryas. He intended that they attain the supreme, stainless, precious knowledge of - the ten strengths. He had attained the strength of the higher cognitions of a bodhisattva. He filled the entirety of the - realms of beings and the vast realm of phenomena, as far as space extends, with great clouds of various miraculous bodhisattva - manifestations. He manifested his presence before all beings and sent down a gift of great rain from a cloud of every form and - every kind of object of perception. He sent down rain from a great cloud of every kind of precious jewelry.
-“In that way, so that all beings could have enjoyment according to their own kind, he accomplished giving infinite, - different kinds of things, practiced countless different kinds of assistance, engaged in accumulating all the many various - kinds of gifts, practiced the conduct of giving away a numerous variety of things, produced an indescribable array of - different kinds of requisites, and realized the way of infinite generosity that satisfies beings according to their - aspirations with an accumulation of various gifts with various characteristics. -
-“Thus he gave, conferred, and bestowed all the things that would bring contentment to beings according to their - aspirations. He engaged in saving all beings from continuous composite suffering. He had no wish for any being to repay his - kindness. He possessed the realization of the equality of all beings, so that he purified the precious minds of all beings, - and through the methods of gathering beings that have arisen from the roots of merit of all buddhas as a single ocean, he sent - down a rain of requisites in accordance with the wishes of all beings, and he increased the power of the ocean of the merit of - omniscience for all beings.
-“He accomplished this in order to purify the successive ripening and guiding of all beings without exception in each
- instant of mind; in order in each instant of mind to cover and adorn the succession of all realms without exception with the
- pure adornments of the highest, undefiled buddha realms; in order in each instant of mind to pervade and purify the ocean of
- the ways of all phenomena without exception; in order in each instant of mind to complete the way of wisdom that pervades the
- entire extent of space without exception; in order in each instant of mind to purify the way of the wisdom that comprehends
- all beings and times without exception; in order in each instant of mind to attain the illumination of the way of the wisdom
- that guides all beings without exception; in order in each
- instant of mind to irreversibly
“He performed bodhisattva conduct in each instant of mind in all the numbers of world realms without exception; in
- the arisen
“He entered a bodhisattva’s faultlessness in order to spread widely his bodhisattva conduct and miraculous
- manifestations, in order that in each instant of mind other beings would perceive in their minds and thoughts all the
- activity
“Noble one, in that way, when the Bhagavat Vairocana was previously practicing bodhisattva conduct, he had
- compassion for those dwelling in the world, who were devoid of the accumulations of merit and wisdom, who were filled with
- ingratitude toward other beings, who were enveloped by the darkness of ignorance, who were attached to belief in a self and
- belief in possessions, who were obscured by the darkness and blindness of ignorance, who had inappropriate thoughts, who were
- deep
“Having compassion for them, he praised establishing strong roots of merit through a vast cloud of the practice of
- the perfections, dispelled saṃsāra’s suffering of poverty in all beings, inspired them toward a great accumulation of merit
- and wisdom, elucidated the aspect of the field of causes, explained the aspect of actions that are in accord with the Dharma,
- illuminated the aspect of understanding
“He brought them to enter the gateways to the miraculous manifestations of the tathāgatas, gathered them through
- possessing the bliss of the pacification of the
Sudhana asked, “Āryā, how long has it been since you entered upon the highest, complete enlightenment?”
- -She answered, “Noble one, this is a subject that is difficult to believe in,
“Why is that? Noble one, this subject is the field of the knowledge of the tathāgatas. All bodhisattvas, let alone
- all other beings, cannot reach it. Nevertheless, through the blessing of the tathāgatas, I teach it so that noble beings will
- have a perfectly pure motivation, so that beings with a conduct of roots of virtue will have a superior motivation, and so
- that you will obtain the arising of the true answer to your sincere
Then, at that time, the night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā, in order to teach this meaning further, - looking into the field of knowledge of the tathāgatas of the three times, recited these verses:
-“Noble one, in a time in the past even beyond as many kalpas as there are atoms in a world realm, there was an ocean - of world realms called Maṇikanakaparvataśikharavairocana.
-“Noble one, in that ocean of world realms called Maṇikanakaparvataśikharavairocana there was a tathāgata by the
- name of Jñānaparvatadharmadhātudikpratapanatejorāja. The Tathāgata Jñānaparvatadharmadhātudikpratapanatejorāja,
- through his previous bodhisattva conduct, had purified the ocean of world realms called
- Maṇikanakaparvataśikharavairocana.
“In that ocean of world realms called Maṇikanakaparvataśikharavairocana appeared as many ranges of world realms
- as there are atoms in the earth and the mountains. In each range of world realms appeared as many groups of world realms as
- there are atoms in a multitude of world realms. In each world realm
“Noble one, in that ocean of world realms called Maṇikanakaparvataśikharavairocana there was a central group of - world realms called Samantadigabhimukhadvāradhvajavyūha.
-“Noble one, in that central group of world realms called Samantadigabhimukhadvāradhvajavyūha there was the world - realm called Sarvaratnavarṇasamantaprabhāsaśrī.
-“It had a display of basis and borders of world realms. It had the shining bodhimaṇḍas of all the tathāgatas that
- were made of kings of jewels.
“In that world realm there were as many four-continent world realms as there are atoms in
“At that time, the people of that Jambudvīpa had a lifespan of ten thousand years. In the royal capital called - Ratnasālavyūhameghapradīpā there was a cakravartin king by the name of Sarvadharmanirnādacchatramaṇḍalanirghoṣa. The - cakravartin king Sarvadharmanirnādacchatramaṇḍalanirghoṣa had five hundred ministers. He had sixty thousand queens. He had - seven hundred sons who were all courageous and heroic, with perfectly formed bodies, handsome and magnificent, and very - strong.
-“During the time of King Sarvadharmanirnādacchatramaṇḍalanirghoṣa, he protected all of Jambudvīpa under one - parasol and vanquished all enemies and opponents. During that time, in that world realm, as the intermediate kalpa was ending, - the five degenerations appeared, the path of the ten good actions vanished, beings practiced the path of the ten bad actions, - and most went to the lower realms. Their following the path of bad actions became the cause for lifespans to become short, - pleasures to be few, and bodies to be ugly, have a bad color, and be misshapen. There was little happiness and the experience - of many kinds of suffering. They deceived and betrayed one another. They caused divisions between one another. They engaged in - harsh speech. They spoke incoherently. They were overcome by overpowering desires. They had the thoughts of angry minds. They wandered in a wilderness of various thickets of - wrong views. They clung to desires that were contrary to the Dharma, and they were overcome by those overpowering desires. - They were encompassed by false Dharma. Therefore, trees, plants, and harvests of food did not grow from the ground. The rain - did not come on time. For those beings, the grass, herbs, shrubs, forests, orchards, and trees withered. They were afflicted - by various illnesses. Throughout the main and intermediate directions they had no protector, and so they disrespected and were - in contention with one another.
-“They all gathered together and went to the royal capital Ratnasālavyūhameghapradīpā. They surrounded it, some
- with their arms upraised, some with hands clasped together, some with their bodies trembling, some collapsing,
“In that way they wailed in various ways, crying out with various kinds of voices, with various words, various
- unpleasant facial expressions, various verbal expressions,
“All the men and women, boys and girls of that royal capital, who were tormented by hunger and thirst, whose bodies
- were devoid of jewelry, who had no clothes and were naked, who were unsightly and discolored, whose skin was cracked and
- rough, and who were suffering and unhappy, were in distress, yearning for happiness, and afraid of suffering. Therefore, they
- sought protection from the great wise being King Sarvadharmanirnādacchatramaṇḍalanirghoṣa as a refuge, perceiving him to
- be someone through whom they could obtain happiness, perceiving him to be someone through whom they could become free of
- suffering,
“When King Sarvadharmanirnādacchatramaṇḍalanirghoṣa heard the great clamor of the wailing of numerous piteous - cries from all around him, he entered countless millions of gateways into great compassion. His mind resting in the mental - state that is the way of great compassion, he contemplated one-pointedly for a moment and then spoke ten sentences of great - compassion. What were those ten? They were:
-“ ‘Oh! Alas! I see these beings have fallen into the abyss of saṃsāra and are without a support. When can I become a - refuge for these beings, who have fallen into the great abyss of saṃsāra, and bring them to the level of the tathāgatas?
-“ ‘Oh! Alas! I see these beings are oppressed by the torment of the kleśas and have no refuge. When can I become a - refuge for these beings, who are frightened by various kleśas, without a refuge, and oppressed by the torment of the kleśas, - and establish them in irreproachable actions? -
-“ ‘Oh! Alas! I see these beings are overcome by the fear of old age and death in this world and have no refuge. - When can I become a refuge for these beings, who have no refuge, and dispel all their fear of saṃsāra?
-“ ‘Oh! Alas! I see these beings are tormented by the various fears in this world and have no recourse. When can I - become a recourse for these beings, who are tormented by the various fears in the world, and establish them on the very happy - and faultless path to omniscience?
-“ ‘Oh! Alas! I see these beings are enveloped in the darkness of ignorance in the world, and their sight is obscured - by doubts and uncertainty. When can I become a lamp for these beings who have no refuge and dispel all the darkness of their - ignorance?
-“ ‘Oh! Alas! I see these beings who are deprived of light. When can I provide them with the light of great wisdom - by revealing to them the undarkened gateway to wisdom?
-“ ‘Oh! Alas! I see beings, deprived of the brilliant light of wisdom, who are polluted by envy and jealousy, - deception and deceit. When can I establish all beings in perfect purity and illuminate them with the brilliant light of the - highest wisdom?
-“ ‘Oh! Alas! I see the world of beings, who are without guidance, without a guide. When can I bring all beings into - the ways of the ocean of the Dharma and become their guide?
-“ ‘Oh! Alas! I see the world of beings, within the current of the ocean of saṃsāra, who are without a guide. When - can I ripen and guide all beings in every way, without missing the time for the blessing of the tathāgatas, and become their - guide? -
-“ ‘Oh! Alas! I see the world of beings is blind and without a guide. When can I bring all beings into the way of - unobscured omniscient wisdom and become their guide?’
-“After he had spoken these ten sentences of great compassion, the great bell of the royal capital was rung, and the - great drum of the great gift-giving was beaten. He declared, ‘I shall give whatever anyone desires, and I shall bring - satisfaction to all beings.’
-“In all the royal capitals throughout Jambudvīpa, and in all the villages, towns, market towns, districts, - countries, and cities, all the stores of requisites were opened, and many different kinds of requisites were arranged at all - crossroads, at the junctions of three roads, and in streets, and all beings were provided with the necessities of life.
-“All treasure houses and treasuries were opened, and a great accumulation of a treasure of jewels was displayed. - Many piles of various jewels were heaped up.
-“Storehouses of food and drink, clothes, vehicles, flowers, garlands, incense and perfume, powders, jewelry, and - precious clothes of various colors were opened.
-“There were mansions, divine palaces, and houses, adorned by beds, seats, and clothing, with a perfection of all
- wealth and treasure, and a display of kings of jewels that dispelled darkness with their brilliant
“He emanated and displayed in each of those houses an emanation that resembled his body, so that he could fulfill - all the wishes and desires of those beings.
-“In order to heal all the illnesses of all beings, he arranged the perfect conditions of medicines, doctors, - treatments, and the various requisites for sustaining life. -
-“He also set out containers of different shapes, made of various precious materials, that contained every kind of
- the variety of requisites: There were containers made of diamond jewels that were filled with various kinds of perfumed
- precious jewels. There were containers made of various perfumed precious jewels that were filled with clothes of various
- excellent colors. There were many chariots, set out throughout all the regions of the land, that were of various shapes and
- colors and adorned with various jewels, that had thoroughbred horses,
“He gave away various orchards, parks, and forests for ascetics. He gave away all his homes, wives, sons, and - daughters. He gave away all his priceless jewels. He gave away his own heart, marrow, intestines, kidneys, fat, flesh, blood, - skin, arms, legs, nose, eyes, ears, tongue, teeth, lips, and head. He commanded that every kind of every outer and inner thing - was to be given away. He had assembled and set out the many kinds of such gifts of requisites.
-To the east of the royal capital Ratnasālavyūhameghapradīpā, in front of the city called Maṇiśikharatejas,
- there was a vast
“In its center there was a great lion throne situated on a multicolored ground made of ten precious materials. It
- was magnificent in the center of a pavilion made of ten precious materials. It had the beautiful display of a well-arranged
- balustrade made from the branches of trees made of the ten jewels. . It was set upon the surface of a circular platform of indestructible diamond. It had a
- circular cushion with a form and color made of all precious materials. It was adorned by hundreds of crest adornments made of
- various precious materials. It was decorated by an array of inlays of different kinds made of many precious materials.
- Well-arranged precious banners had been erected all around it. It was hung
“Seated upon it was King Sarvadharmanirnādacchatramaṇḍalanirghoṣa. He was very handsome, with an excellent body,
- and delightful to look at. He possessed a completely excellent, beautiful color. He had attained the pure signs of a great being. He wore a crown that shone with jewels.
- His body was as solid and indestructible as a powerful thunderbolt. His well-aligned ribs were strongly connected. The larger
- and smaller parts of his body were perfectly formed, completely excellent, completely beautiful, and completely splendid. He
- had obtained every perfect physical feature. He had been born into a great family of Dharma kings. He had obtained power over
- all requisites. He had the completely pure power of the Dharma. He had power over his own mind. He had an unimpeded range of
- speech. He had unshakable knowledge. He had perfectly established, unmistaken practice of the Dharma. He revealed
“King Sarvadharmanirnādacchatramaṇḍalanirghoṣa was seated upon the great lion throne and shaded, in the air
- directly above his head, by a great round parasol with a handle made of a blend of various precious materials and a treasure
- of excellent precious jewels in its center. It was adorned by a hundred thousand spokes
“King Sarvadharmanirnādacchatramaṇḍalanirghoṣa was being fanned with precious yak-tail fans. He was beautiful, - shining with a majesty that surpassed that of Śakra, the lord of the devas.
-“As soon as he was seated upon the lion throne, many beings stood before him with palms together in homage.
-“The quintillion beings standing before King Sarvadharmanirnādacchatramaṇḍalanirghoṣa wished to obtain various - necessities and various things. They came from various families, they were various kinds of beings, they had minds with - various desires, they had various aspirations and wishes, they had gathered from various regions, they were accustomed to - various ranges of enjoyments, they had minds that aspired for various kinds of enjoyment, they had various kinds of intentions - and ideas, they were from various classes of humans, they had been born into various families, they had come from various - lands, they spoke various languages and with various vocabularies, they gave rise to various fields of speech, they - supplicated for various things, and they spoke in various words and voices.
-“They all thought with certainty, ‘This great
“In expectation they thought, ‘He is supported by great merit, he is a moon that is a great man, and he intends to - perform a great act of generosity.’
-“When he saw the great gathering of supplicants who had been gathered by a mind with the aspiration of a
- bodhisattva, who had been manifested by a mind with the aspiration of a bodhisattva, he felt in his mind affection, delight,
- and benevolence
“As soon as King Sarvadharmanirnādacchatramaṇḍalanirghoṣa saw those supplicants, it caused him to experience a
- joy greater than attaining the sovereignty of a cakravartin king of a billion-world universe for endless kalpas; a joy greater
- than attaining the throne of the sovereignty of Śakra for many quintillions of kalpas; a joy greater than attaining the throne
- of the sovereignty of the lord of devas, Suyāma, for many quintillions of kalpas; a joy greater than attaining the throne of
- the sovereignty of the lord of devas, Saṃtuṣita, for many quintillions of kalpas; a joy greater than attaining the throne of
- the sovereignty of the lord of devas, Sunirmita, for endless kalpas; a joy greater than attaining the throne of the
- sovereignty of the lord of devas,
“Noble one, it was like a solitary
“Noble one, in the same way, the instant King Sarvadharmanirnādacchatramaṇḍalanirghoṣa saw those supplicants, a
- great powerful joy arose in him. His mind was overpowered
“Why was that? Because King Sarvadharmanirnādacchatramaṇḍalanirghoṣa was engaged in undertaking attaining
- omniscience; he had set out for omniscience; he was turned toward the gateway to omniscience; he was engaged in focusing on
- bringing satisfaction to all beings; he was intent on practicing entry into the ocean of the qualities of all the buddhas; he
- was dedicated to destroying the mountain of all the obscurations from māras, karma, and kleśas;
“In that way, wherever they came from,
“He gave food to those who wanted food. He gave drink to those who wanted drink. He gave clothes to those who wanted
- clothes. He gave flowers to those who wanted flowers. In the same way, he gave perfumes, garlands, ointments, powders,
- robes,
“He opened, shared, and gave away all his own dwellings, divine palaces, harem, court, and royal treasures. He said,
- ‘Take whatever you want!’ If they wanted a land, he gave them a land; if they wanted a city, he gave them a city; if they
- wanted a town, he gave them a town. Treating all beings equally, he gave away everything he owned to those supplicants, and in
- giving away everything presented
“At that time, there was a head merchant’s daughter by the name of Ratnaprabhā, who had an entourage of sixty girls - and had arrived at the site of the great offering. She was beautiful, attractive, and pretty; she had the most perfectly - formed, magnificent color; she was the color of gold; her hair was deep black; her eyes were a contrasting deep black and - white; she had a pleasant, beautiful aroma; she had the voice of Brahmā; she wore excellent clothing; she was perfectly - adorned in jewelry; she had mindfulness and intelligence; she had joy and a sense of shame; she had perfect conduct and - costume; she had respect for the gurus; she acted with perfect mindfulness; she had profound activities; she had received, - retained, and comprehended the Dharma; she was honest; she had created excellent roots of merit in the past; the continuum of - her mind was clear, as it had been moistened by the Dharma; she had pure, virtuous thoughts; she had a vast aspiration; she - had space as her field of activity; she had a mind that rejoiced in benefiting others; she was turned toward the direction of seeing the buddhas; and she aspired to - omniscience.
-“Ratnaprabhā, the head merchant’s daughter, was standing with palms together in homage, not far away, on the - right-hand side of the lion throne of King Sarvadharmanirnādacchatramaṇḍalanirghoṣa. She bowed down to the king but did - not take anything from him. Then she went to one side and thought, ‘That I have been able to see and to be with this kind of - kalyāṇamitra is an excellent attainment.’
-“She perceived King Sarvadharmanirnādacchatramaṇḍalanirghoṣa to be a kalyāṇamitra, perceived him to be a - teacher, perceived him to be compassionate, perceived him to be someone who benefits others, and perceived him to be a - buddha.
-“She attained the power of joy, aspiration, and enthusiasm, and with a mind that was free of dissimulation, she - removed her jewelry and, gazing at King Sarvadharmanirnādacchatramaṇḍalanirghoṣa, threw it toward him, scattering it on - the platform at the foot of the lion throne. When she had in that way scattered her jewelry, she made this prayer: ‘May I in - the future become the same as King Sarvadharmanirnādacchatramaṇḍalanirghoṣa, who is a refuge for beings who have no - protector and are enveloped in darkness. May I know whatever Dharma he knows. May I set forth through whatever yāna he has set - forth. May I follow whatever path he has followed; may I become just like him whose body gives unending pleasure when gazed - upon, who has a limitless entourage and is undefeatable, - invincible, and unconquerable. Wherever he is born, may I also be reborn there.’
-“King Sarvadharmanirnādacchatramaṇḍalanirghoṣa knew what her mind was focused on and engaged with, and he said - to her, ‘Girl, take whatever you need! Girl, I am giving away all my possessions. I am engaged in satisfying all beings.’
-“She thought, ‘King Sarvadharmanirnādacchatramaṇḍalanirghoṣa has understood me,’ and gained an even greater - faith in him. With that faith in him, giving rise to the power of immense vast roots of merit, she recited these verses to - King Sarvadharmanirnādacchatramaṇḍalanirghoṣa:
-“The head merchant’s daughter, Ratnaprabhā, praised King Sarvadharmanirnādacchatramaṇḍalanirghoṣa with those - verses. Having honored and praised him, she circumambulated him, keeping him to her right, a hundred thousand times. Having - paid homage, she reverently went to sit to one side.
-“King Sarvadharmanirnādacchatramaṇḍalanirghoṣa looked at the merchant’s daughter Ratnaprabhā and said these - words: ‘Girl, it is excellent, excellent, that you have thus set out for the higher knowledge that knows the special qualities - of other beings. -
-“ ‘Girl, beings who aspire for the good qualities in other beings are rare in all worlds.
-“ ‘Girl, beings who are obscured by darkness, who are ungrateful, who have wrong judgment, who have disturbed minds, - whose trains of thought are in disorder, whose minds are in darkness, whose thoughts are naturally ruinous, who do not - practice, and who do not know the special qualities of other beings are unable to comprehend the qualities of bodhisattvas, to - conceive the qualities of the tathāgatas, or to attain the higher cognition that is the unique knowledge of all qualities.
-“ ‘Therefore, girl, as you comprehend the qualities of the bodhisattvas through a higher cognition of great beings, - you are, without doubt, established in the way to enlightenment.
-“ ‘My prowess in gathering together the beings of Jambudvīpa has proved meaningful because someone like you, with - your kind of knowledge, has been born in my realm.’
-“Then King Sarvadharmanirnādacchatramaṇḍalanirghoṣa picked up with his own hands a great, priceless, precious - jewel, a multicolored precious jewel that contained the lights of the stars, and priceless, precious clothing, and gave them - to the head merchant’s daughter Ratnaprabhā. He gave various precious clothing to each of the girls in Ratnaprabhā’s - entourage. He said, ‘Girl, take this precious clothing, keep - it, and wear it yourself!’
-“Then the head merchant’s daughter, Ratnaprabhā, accompanied by her entourage, knelt with both knees on the ground, - took up the precious clothing with both hands, placed it on her head, withdrew, and put on that precious clothing. All the - girls in the entourage also each put on their own precious clothing. When she had put on that precious clothing, accompanied - by her entourage of girls, she circumambulated King Sarvadharmanirnādacchatramaṇḍalanirghoṣa, keeping him to her right. - The images of all constellations and stars appeared on those precious clothes. When the gathering of people saw her, they - said, ‘Girl, your entourage of girls is as beautiful as a night goddess adorned by the stars. You, encircled by them, are even - more beautiful.’ ”
-Then the night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā said to Sudhana, “Noble one, what do you think? At that - time, in that time, who was King Sarvadharmanirnādacchatramaṇḍalanirghoṣa? Do not think that it was anyone else, for at - that time, in that time, it was this bhagavat tathāgata arhat samyaksaṃbuddha Vairocana who was King - Sarvadharmanirnādacchatramaṇḍalanirghoṣa.
-“What do you think, noble one? At that time, in that time, who was Padmaprabhā, the queen of King
-
“Also, what do you think, noble one? At that time, in that time, who was
“Also, what do you think, noble one? At that time, in that time, who was Ratnaprabhā, the head merchant’s daughter? - Do not think that it was anyone else, for at that time, in that time, I was Ratnaprabhā, the head merchant’s daughter.
-“Also, what do you think, noble one? At that time, in that time, who were the beings who had been born in Jambudvīpa - and whom King Sarvadharmanirnādacchatramaṇḍalanirghoṣa had gathered together through the four methods of gathering pupils? - Do not think that it was anyone else, for they are those who are gathered in this assembly of the followers of the Bhagavat, - have been established on the bodhisattva path, and are progressing irreversibly toward the highest, complete enlightenment. - Some are established on the first bhūmi, some on the second bhūmi, some on the third bhūmi, some on the fourth bhūmi, some on - the fifth bhūmi, some on the sixth bhūmi, some on the seventh bhūmi, some on the eighth bhūmi, some on the ninth bhūmi, and - some are established on the tenth bodhisattva bhūmi.
-“They are bodhisattvas who have their attainments through various kinds of prayers, various ways of setting out
- toward omniscience, various accumulations, various accomplishments,
“They are these practitioners who are dwelling and practicing within various divine palaces of the Dharma in this - assembly of followers through their practice of various kinds of liberations.”
-The night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā, in order to teach further the bodhisattva liberation called
-
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. The goddess of the night who has the name Sarvajagadrakṣāpraṇidhānavīryaprabhā has come to
- this bodhimaṇḍa and is in the presence of the Bhagavat. Go to her and ask her, ‘How should a bodhisattva ripen beings for the
- highest, complete enlightenment? How should a bodhisattva purify all buddha realms? How should a bodhisattva honor and serve
- all tathāgatas so as to please them? How should a bodhisattva be dedicated to the Dharma
Sudhana, the head merchant’s son, bowed his head to the feet of the night goddess - Sarvavṛkṣpraphullanasukhasaṃvāsā, circumambulated the night goddess Sarvavṛkṣpraphullanasukhasaṃvāsā many hundreds of - thousands of times, keeping her to his right, and, looking back again and again, departed from the night goddess - Sarvavṛkṣpraphullanasukhasaṃvāsā.
-Sudhana, the head merchant’s son, went to where the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā was. He
- saw the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā in the center of her entourage, seated upon a throne that
- contained kings of jewels that illuminated the dwellings of all beings. She had a body covered completely in a net of jewels
- that illuminated the ways of the realm of phenomena. Her body revealed the images of the sun, the moon, and all the planets,
- stars, and constellations. She had a body that manifested to the perception of beings in accordance with their wishes. She had
- a body such that her own body was perceived by all beings as having the same form as their bodies. She had a body that
- manifested perceptions of a vast, centerless, edgeless ocean of skin colors. She had a body that manifested practicing all
- paths of the practice of conduct. She had a body that could be perceived from every kind of orientation.
When he had seen her, he bowed his head, and, remembering the ways of seeing her, which were as numerous as the
- atoms in a buddha realm, he bowed down to the ground, prostrating himself for a long time.
What were those ten? (1) He gained the perception
- of his own mind being among the kalyāṇamitras in order to have all the diligence for undertaking the attainment of
- omniscience. (2) He gained the perception of the pure nature of the ripening of his own karma so as to attain the
- accomplishment of vast roots of merit from honoring kalyāṇamitras. (3) He gained the perception of the adornment of
- bodhisattva conduct so as to remain in the conduct that is the adornment of all prayers. (4) He gained the perception of the
- accomplishment of all the Dharmas of the buddhas so as to practice the path of the instructions of all the tathāgatas. (5) He
- gained the perception of the arising of sensations so as to see the radiance of practicing the unsurpassable Dharma that is
- the field of all buddhas. (6) He gained the perception of a single setting forth so as to have the pure conduct and prayer of
- setting forth through the completely good conduct.
Those are the ten pure perceptions he gained. Having gained them, he gained from the night goddess - Sarvajagadrakṣāpraṇidhānavīryaprabhā commonalities with bodhisattvas that were as numerous as the atoms in a buddha - realm.
-These were the commonality of memory in the way of remembering the three times of all the tathāgatas in the ten
- directions; the commonality of understanding in comprehending the different
In that way, Sudhana, the head merchant’s son, gained a state of delight. He attained those pure perceptions through - looking at the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā. He attained these and other commonalities, as numerous - as the atoms in a buddha realm, from the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā.
-Sudhana, the head merchant’s son, because of the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā, entered - ways of seeing that were as numerous as the atoms in a buddha realm; he attained pure perceptions, without end or center, of the kalyāṇamitras; and he entered - ways of commonality that were as numerous as the atoms in a buddha realm.
-With his upper robe removed from one shoulder and with his palms together, he bowed in the direction of the night - goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā and recited these verses:
-Then Sudhana, the head merchant’s son, having recited those verses, said to the night goddess - Sarvajagadrakṣāpraṇidhānavīryaprabhā, “Goddess, if you teach me this inconceivable scope of your bodhisattva liberation, - then, goddess, what is the name of this liberation? Goddess, how long has it been since you entered upon attaining the - highest, complete enlightenment? How long will it be before you attain the highest, complete enlightenment of buddhahood?”
-The night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā said to Sudhana, the head merchant’s son, “Noble one,
- this liberation is called
“Noble one, in that way I am established in this bodhisattva liberation called
“In each instant of mind, I establish realms of beings without limit or center on the level of irreversible progress - toward the highest, complete enlightenment. -
-“Moreover, noble one, you asked, ‘How long has it been since you entered upon attaining the highest, complete - enlightenment? For how many hundreds of kalpas have you been practicing bodhisattva conduct?’ Through the blessing of the - buddhas I will teach you the answer.
-“Noble one, the domain of wisdom of the bodhisattvas is a field of perception without thoughts, concepts, or
- assumptions.
“Why is that? Noble one, the domain of wisdom of the bodhisattvas naturally has a completely pure nature, is free of - all nets of conceptualization, has transcended all the mountains of obscurations, and, arising in their aspirations, - illuminates all beings whom it is time to ripen and guide accordingly.
-“Noble one, it is like this: the disk of the sun itself has no enumeration of and does not exist as days and nights,
- but when it sets, that is perceived as sunset,
“Noble one, in that way, in the domain of wisdom of the bodhisattvas there are no thoughts, concepts, or - assumptions; there are also no perceptions of residing in saṃsāra and no division into times. However, through the power of - the time for ripening all beings, that domain of wisdom without concepts that arises from the aspiration of the bodhisattvas - has the enumeration of numbers concerning the duration of kalpas and the perceptions of saṃsāra. There is the enumeration of - the duration of past and future kalpas in the conceptless domain of wisdom.
-“Noble one, it is like the analogy of the disk of the sun in the realm of space, which appears as a perceived image - on all jewel mountains, all jewel trees, all jewel vessels, all jewel quarries, all oceans, all lakes and ponds, in all bowls of water, and to all beings. It appears as a - direct perception for all beings. The image of the disk of the sun appears in the atoms of all jewels, but the disk of the sun - is not present in the mountains of jewels, does not enter the jewel trees, and so on, up to atoms of jewels, is not contained - within precious stones, does not come to jewel quarries, does not enter oceans, and does not go into bowls of water, yet it - appears within them.
-“Noble one, in that same way, bodhisattva mahāsattvas have risen high above the ocean of saṃsāra and are in the sky - of the realm of Dharma of the tathāgatas, active within the field of activity that is the sky of the nature of phenomena, and - dwell in the realm of the sky of peace. However, in order to ripen and guide all beings in all the paths of existence and - births, they appear in bodies that are the same as those of all beings, but without being stained by the faults of saṃsāra, - without being accompanied by thoughts and concepts, without the perception of a kalpa being long, and without the perception - of a kalpa being short.
-“Why is that? Because bodhisattvas have transcended error, have transcended erroneous perception, mentation, and - views, have comprehend all worlds to be like dreams, realize - all worlds to be like magical conjurations, have attained the realm of the wisdom that there are no beings, view all phenomena - exactly as they truly are, and, through the power of the vast domain of compassion and of great prayers, appear to all beings - in order to ripen and guide all beings.
-“Noble one, it is like the analogy of a ship on a great river, and so on, which is continuously engaged in ferrying - beings across. It does not stay at the opposite shore, it does not stay at the near shore, and it does not remain in - between.
-“Noble one, in the same way, bodhisattvas, through the power of the ship of the great perfections, are engaged in - ferrying beings across the flow of the river of saṃsāra, doing so without fear of the near shore and without a conception of - the bliss of the far shore. Yet they are continuously engaged in the practice of bringing all beings to liberation while - maintaining bodhisattva conduct throughout countless kalpas without attachment to the different kinds of kalpas. They do not - practice bodhisattva conduct with the perception that the passing of a kalpa is a long time.
-“Noble one, it is like the analogy of the realm of space that is the domain of the sky, the vast realm of phenomena, - which though it includes the creation, destruction, and passing of all world realms is without thought and is naturally pure - and completely undefiled, undisturbed, unobscured, and unwearied by possessing all realms throughout all future time. -
-“Noble one, in the same way, the domain of the space of the wisdom of bodhisattvas’ aspiration, with the revolving - of the circle of the wind of great prayers, holds back beings from all the abysses of the lower existences without ever - wearying; it brings them onto the path to happiness without being disheartened, brings them onto the path to omniscience - without becoming despondent, is undisturbed by any kleśas, and is not afflicted by any of the harms of saṃsāra.
-“Noble one, it is like the analogy of a man, with all the larger and smaller parts of the body complete, who is a
- magical conjuration and in whose body ten qualities are absent. What are those ten? They are (1) inhalation, (2) exhalation,
- (3) cold, (4) warmth, (5) hunger, (6) thirst, (7) happiness, (8) unhappiness, (9) birth, aging, sickness, and death,
“Noble one, in the same way, bodhisattvas have forms that emerge as the magical conjuration of wisdom; they have
- bodies that are not separate from the realm of the Dharma, and which are born in order to ripen all beings in the classes of
- existence within saṃsāra.
“Although they are present in all kalpas, there are ten qualities that they do not have.
-“What are those ten? They are (1) delight in saṃsāra, (2) sadness on being reborn within a class of existence within - saṃsāra, (3) dedication to the pleasures of the senses, (4) an angry mind, (5) desire for enjoyments, (6) being afflicted by - all the kleśas, (7) experiencing the sensation of suffering, (8) fear through being born in frightening existences, (9) - yearning for an existence, and (10) clinging to an existence.
-“However, noble one, I shall also teach, through the blessing of the buddhas, in order to increase the power of the - vast bodhisattva prayers of future bodhisattvas. -
-“Noble one, in the past, in times gone by, beyond as many kalpas as there are atoms in an ocean of world realms, and
- even further beyond, there was at that time, in that time, a world realm called
“Noble one, in that world realm called
“Noble one, the first of those ten thousand buddhas in that kalpa who appeared in that world was the Tathāgata Arhat
- Samyaksaṃbuddha Dharmacakranirghoṣagaganameghapradīparāja, who was one with wisdom and conduct,
“Noble one, that tathāgata appeared not far from the royal capital named Rativyūhā in the central four-continent
- world. To the east of the royal capital Rativyūhā, there was a forest called
“At that time, in that time, the lifespan of humans was ten thousand years, but there occurred killing, stealing, sexual misconduct, lying, slander, harsh speech, - meaningless talk, avariciousness, maliciousness, and wrong views, and in that way the path of the ten bad actions became - widespread and enduring.
-“The Bhagavat Dharmacakranirghoṣagaganameghapradīparāja remained
“At that time, in that time, in the royal capital Rativyūhā, there lived King Jayaprabha, who in order to subdue
- them imprisoned many hundreds of thousands of people who had stolen, robbed, performed criminal acts, killed, performed sexual
- misconduct, lied, slandered, spoken harshly, and talked meaninglessly, who were avaricious, were malicious, held wrong views,
- were attached to desires contrary to the Dharma, were overwhelmed by irresistible desires, were encompassed by wrong Dharma,
- and who committed sinful actions, acted wrathfully, did not create merit, did not save
“King Jayaprabha had a son whose name was Vijitāvin. He was handsome, attractive, a delight to see, and he had a - very beautiful, perfect, magnificent complexion. He had twenty-eight of the signs of a great being. He went up on the roof of - the palace called Sarasvatisaṃgīti, where he stayed, - encircled by an entourage of many women. He heard the terrified cries of the beings who had been put into prison and were - tightly bound by various instruments. On hearing them he became unhappy, and his mind was not at ease. Great compassion arose - in him, and he descended from the roof of the palace. He entered the prison and inside that strict prison saw the beings who - in darkness were imprisoned, bound in wooden stocks, chains, manacles, and fetters and chained one to another. It was thick - with blinding smoke, and they were stricken by unpleasant sickening air, breathing with difficulty, tormented by hunger and - thirst, and naked, without clothes, their bodies entirely covered in dirt and dust, their bodies covered by their own hair, - their thighs tightly bound together; they were overwhelmed by a sensation of the suffering of a series of various torments, - and in their suffering they cried out with unendurable wailing and screams.
-“When he saw this, a great compassion arose in him along with a motivation to help others. He reassured them, - saying, ‘I will free from prison all those who have been placed in the darkness of this prison,’ thus giving them the gift of - freedom from fear.
-“He went to King Jayaprabha and said to him, ‘Your Majesty, I request your attention. Taking pity on those beings - who are in the unhappiness of being imprisoned, I have given them the assurance of freedom from fear. Please release - them.’
-“King Jayaprabha gathered together his five hundred ministers and asked them, ‘What do you think?’
-
“They said, ‘All these prisoners have stolen from the king’s treasuries, have attempted to harm the king, have
- trespassed into your harem, and so on. They should be executed. Their punishment should be execution or to die in chains.
- Someone who undertakes to help them is committing a crime against the king.’
“Prince Vijitāvin, giving rise
“Prince Vijitāvin could not be dissuaded from freeing those imprisoned beings by offering up himself, by offering - everything, and by ransoming them with his entourage and all his accumulation of wealth, and then taking on the suffering of - those beings.
-“Then the five hundred ministers, wailing with their arms upraised, went to King Jayaprabha and said to him, ‘Your
- Majesty, we request attention. Prince Vijitāvin’s plans will destroy the kingdom!
“Then King Jayaprabha became angry and condemned to death Prince Vijitāvin and all those people who were - criminals.
-“When his birth mother heard this, she was distressed and, with her entourage of a thousand women with their hair in - disarray, their jewelry cast aside, and their faces scratched, beating their breasts, with their heads covered with dirt, and - wailing with piteous cries, came into the presence of the king, and she and her entourage bowed down at his feet and made this - supplication: ‘Your Majesty, listen to our plea! Free Prince Vijitāvin! Spare the life of Prince Vijitāvin!’
-“Then the king had Prince Vijitāvin brought before him and said to him, ‘Prince, abandon those people who are - criminals! If you do not abandon them, you will be executed in their stead!’ -
-“The prince was not disheartened or discouraged but was engaged in attaining the goal of omniscience, was dedicated - to benefiting others, was led in all his actions by compassion, and accepted his death.
-“His mother requested King Jayaprabha to give him half a month, saying, ‘I request that this prince be allowed to - perform acts of charity for half a month, and after that you may do as you wish.’
- -“The king gave his permission, saying, ‘Let it be so!’
-“The prince went to the great park called
“When the last day arrived, an assembly of many
“The Bhagavat, the Tathāgata Dharmacakranirghoṣagaganameghapradīparāja, knowing it was the time to guide and - ripen beings, also went to the site of the distribution of gifts. A gathering of lords of the devas was his entourage; lords - of the nāgas made offerings to him; lords of the yakṣas were - bowing to him; lords of the gandharvas were praising him; lords of the asuras were bowing down to him; lords of the garuḍas, - who were adorned by crest jewels, were with delight strewing offerings; lords of the kinnaras made offerings with joy and sang - inspirational songs of praise; and lords of the mahoragas encircled him, gazing at his face.
-“That great gathering of beings and Prince Vijitāvin saw, approaching from afar, the Bhagavat, the Tathāgata Arhat
- Samyaksaṃbuddha Dharmacakranirghoṣagaganameghapradīparāja, who was handsome and delightful to look at, with pacified
- senses and a pacified mind, withdrawn,
“Then Prince Vijitāvin and the great gathering of beings went to greet in the distance the Bhagavat - Dharmacakranirghoṣagaganameghapradīparāja, and with faith in him they prostrated with their whole bodies, touching the - tops of their heads to his feet. They offered various kinds of offerings to him and said, ‘Come, Bhagavat! Come, Sugata! - Tathāgata, pay heed to us! Tathāgata, take us into your care!’
-“Then Prince Vijitāvin prepared an excellent seat for the Bhagavat and said to him, ‘Bhagavat, I request that you be - seated upon this seat that has been arranged for you.’
-“The Bhagavat approached it, and, through the blessing of the buddha, the types of devas who were devoted to - cleanliness of the body transformed the seat so that it had in its center a lotus of the king of precious perfumes.
-“The Bhagavat, the Tathāgata Dharmacakranirghoṣagaganameghapradīparāja, sat upon that seat, and bodhisattvas - sat upon the surrounding seats. The beings of that assembly, as soon as they saw his face, became freed from all obscurations; - all their illnesses ceased, and they became vessels for the Dharma of the āryas.
-“Then the Bhagavat, the Tathāgata Dharmacakranirghoṣagaganameghapradīparāja, knowing that those beings had - become ready vessels, gave the teachings in stages. He taught the sūtra called
“At that moment, eight hundred million beings within that assembly became free of impurities, became stainless, and - developed the Dharma vision of the Dharma; many millions of beings attained the state beyond training; and ten thousand beings - were guided into the Mahāyāna. Thus they entered into the way of completely good bodhisattva conduct and accomplished great - prayers.
-“When the Bhagavat this time turned the wheel of the Dharma through the great miraculous powers of buddhahood, - beings in the ten directions, as numerous as the atoms in a hundred thousand buddha realms, were guided into the Mahāyāna; - beings without end or middle throughout the extent of the various worlds and buddha realms were turned away from the lower - existences, and beings beyond number were brought onto the path to rebirth in the higher existences.
-“Prince Vijitāvin also attained this bodhisattva liberation called
“Noble one, at that time, in that time, there was the prince named Vijitāvin who gave up his own body and life, his
- accumulation of wealth, his entire entourage, and the happiness of living in the human world and freed those beings who were
- in prison, made an unrestricted great distribution of gifts
- and offerings, honored the Bhagavat, the Tathāgata Arhat Samyaksaṃbuddha Dharmacakranirghoṣagaganameghapradīparāja,
- and, when he saw the face of that tathāgata, developed the aspiration for the highest complete enlightenment and attained this
- bodhisattva liberation called
“Noble one, that is how long it has been since I attained this bodhisattva liberation called
“Noble one, what do you think? If you think that anyone else was at that time, in that time, the five hundred - ministers who made a perverse request to King Jayaprabha and gave their counsel so that I would be executed, do not see them - in that way. They were the five hundred men sent by Devadatta to assassinate the Bhagavat.
-“The Bhagavat has prophesied that they too will attain the highest, complete enlightenment in a future time, after
- as many kalpas as there are atoms in
“The first in that kalpa will be a tathāgata by the name of Mahākāruṇika, who will attain the highest, complete
- enlightenment of buddhahood in a world realm called
“Noble one, as for the men who were criminals at that time, in that time, who had committed offenses against the
- king, and whom I freed from imprisonment by going to the executioners and giving up my life and body, if you think that they
- were anyone else, do not see them in that way. They were the tathāgatas of the
“Noble one, what do you think? If you think that King Jayaprabha at that time, in that time, was anyone else, do not
- see him in that way. The great teacher
“Noble one, what do you think? If you think that King Jayaprabha’s retinue of queens in the harem, the sentinels at
- the harem entrance, and his court and attendants at that time, in that time, were anyone else, do not see them in that way.
- They were these six thousand Jains whom
“Noble one, Prince Vijitāvin’s father and mother gave him permission, so that after he freed those beings from - prison, he cast aside the pleasure of existence, the good fortune of wealth and precious treasuries, abandoned children and - wives, and entered mendicancy under the Bhagavat, the Tathāgata Dharmacakranirghoṣagaganameghapradīparāja. After - entering mendicancy he maintained celibacy for five thousand years.
-“During that time he accomplished ten thousand gateways into samādhi, he attained ten thousand gateways into the power of mental retention, he entered ten
- thousand ways of higher cognition, he attained ten thousand bodhisattva treasures,
“Possessing such qualities in each instant of mind, he could arrive in ten thousand buddha realms. In each world - realm, in each instant of mind, he could remember ten thousand past and future buddhas. He could see and know ten thousand - oceans of emanations from each of those buddhas going into the ten directions.
-“In each instant of mind, he could see all the beings within those ten thousand buddha realms. He knew their birth
- into various existences, their passing away and their rebirths, their decline, their ascent, their going on the path to happy
- existences, their going on the path to lower existences, their having a beautiful color, and their having a bad color,
“He saw the passing away and the rebirth of all those beings, and he saw and knew their movements of mind, the - conduct of their minds, the continuation of their minds, their various thoughts, their ocean of faculties, the vast extent of their activities, the conclusion of their - karma, and the times for ripening and guiding them.
-“Noble one, when that prince passed away, he was reborn in the family of that king in the royal capital, Rativyūhā, - in that Jambudvīpa, and he succeeded to the sovereignty of a cakravartin king. When he had become a cakravartin king, - following the parinirvāṇa of the Bhagavat, the Tathāgata Dharmacakranirghoṣagaganameghapradīparāja, he honored the - Tathāgata by the name of Dharmagaganābhyudgataśrīrāja.
-“After that, he became a Śakra who at the bodhimaṇḍa honored the Tathāgata by the name of Devendragarbha.
- -“After that, in that world realm he became a Suyāma king of devas who honored the Tathāgata by the name of - Dharaṇīśrīparvatatejas.
-“After that, in that world realm he became a Saṃtuṣita king of devas who honored the Tathāgata by the name of - Dharmacakraprabhanirghoṣarāja.
- -“After that, in that world realm he became a Sunirmita king of devas who honored the Tathāgata by the name of - Gaganakāntarāja.
-“After that, in that world realm he became a
“After that, in that world realm he became an asura lord who honored the Tathāgata by the name of - Sarvadharmanigarjitarāja.
-“After that, in that world realm he became a Brahmā lord who honored the Tathāgata by the name of - Dharmacakranirmāṇasamantapratibhāsanirghoṣa.
-“Noble one, there were those and the rest of the ten thousand buddhas who appeared in that world realm of
-
“Noble one, following that
“In that kalpa, I became
“Following that, in that same kalpa, I was a householder and I honored the Tathāgata by the name of Saṃvṛtaskandha.
- -“Following that, in that same kalpa, I was a minister and I honored the Tathāgata by the name of Vimalavatsa.
-“Following that, in that same kalpa, I was an asura lord and I honored the Tathāgata by the name of Veśadhārin.
- -“Following that, in that same kalpa, I was a tree goddess and I honored the Tathāgata by the name of - Lakṣaṇasumeru.
-“Following that, in that same kalpa, I was a caravan leader and I honored the Tathāgata by the name of - Vimalabāhu.
- -“Following that, in that same kalpa, I was a city goddess and I honored the Tathāgata by the name of - Siṃhavikrāntagāmin.
-“Following that, in that same kalpa, I was a Vaiśravaṇa and I honored the Tathāgata by the name of Devendracūḍa.
- -“Following that, in that same kalpa, I was a gandharva king and I honored the Tathāgata by the name of - Dharmodgatakīrti. -
-“Following that, in that same kalpa, I was a kumbhāṇḍa lord and I honored the Tathāgata by the name of - Avabhāsamakuṭin.
-“Noble one, in that way, I honored those ten tathāgatas and all the others. I was reborn in various existences in
- the
“Just as I attended the tathāgatas in that
Then at that time, the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā, in order to describe and teach this - liberation, recited these verses to Sudhana, the head merchant’s son.
-“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In the forest of Lumbinī in this Jambudvīpa, there is the goddess of the Lumbinī Forest called - Sutejomaṇḍalaratiśrī. Go to her and ask her, ‘How are - bodhisattvas born into the family of the tathāgatas? How do bodhisattvas appear in the world? How do they unwearyingly - practice bodhisattva conduct until the last of all future kalpas?’ ”
-Sudhana, the head merchant’s son, bowed his head to the two feet of the night goddess - Sarvajagadrakṣāpraṇidhānavīryaprabhā, circumambulated the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā many - hundreds of thousands of times, keeping her to his right, and, with palms together, looking back at her, departed from the - night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā. -
-Then Sudhana, the head merchant’s son, remembering the instruction of the night goddess
- Sarvajagadrakṣāpraṇidhānavīryaprabhā and meditating on, comprehending, and augmenting the bodhisattva liberation called
-
He circumambulated the Lumbinī Forest, keeping it to his right, and then searched for Sutejomaṇḍalaratiśrī, the - Lumbinī Forest goddess.
-He saw Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, in the Lumbinī Forest inside a kūṭāgāra made by the - encircling of all branches of trees made of all precious materials. She was seated upon a precious lion throne with a lotus in - its center and accompanied by an assembly of two hundred thousand trillion forest goddesses, seated before her and to whom she - taught the Dharma. She was teaching them a sūtra called -
He approached the Lumbinī Forest goddess Sutejomaṇḍalaratiśrī, bowed down to the feet of the Lumbinī Forest - goddess Sutejomaṇḍalaratiśrī, and, standing before her with palms together, said, “Āryā, I have developed the aspiration for - the highest, complete enlightenment, but I do not know how bodhisattvas are born into the tathāgata family and how in - practicing bodhisattva conduct they bring light to beings.”
-The Lumbinī Forest goddess Sutejomaṇḍalaratiśrī said, “Noble one, if the bodhisattvas possess these ten kinds of
- birth, they are born into the family of the tathāgatas. The bodhisattvas who originate from them in every instant of mind
- increase the roots of merit of a bodhisattva, are unimpeded, are not disheartened, do not regress, are not interrupted, are
- not dismayed, are not discouraged, do not deteriorate, do not become confused, do not become downcast, and do not come to
- ruin. They follow the direction of omniscience, they are
- dedicated
“What are these ten? The first birth of a bodhisattva is called
“The second birth of a bodhisattva is called
“The third birth of a bodhisattva is called
“The fourth birth of a bodhisattva is called
“The fifth birth of a bodhisattva is called
“The sixth birth of a bodhisattva is called
“The seventh birth of a bodhisattva is called
“The eighth birth of a bodhisattva is called
“The ninth birth of a bodhisattva is called
“The tenth birth of a bodhisattva is called
“Noble one, what is the first birth of a bodhisattva, called
“Noble one, that is the first birth of a bodhisattva, called
“Noble one, what is the second birth of a bodhisattva, called
“Noble one, it is when the bodhisattva develops the aspiration for the highest, complete enlightenment and in that
- way has the motivation of great compassion for protecting all beings, has the motivation to serve all the buddhas in order to
- please them, has the motivation to seek for all the Dharmas of the buddhas in order to be indifferent toward all things, has the motivation of the great setting forth
“Through completing the accumulation of these and other aspects of the aspiration to enlightenment, which are as - numerous as the atoms in a buddha realm, a bodhisattva is born into the family of the tathāgatas.
-“Noble one, that is the second birth of a bodhisattva, called
“Noble one, what is the third birth of bodhisattvas, called
“Noble one, it is when a bodhisattva has a mind focused on understanding the entire ocean of the ways of the Dharma;
- has a mind single-pointedly focused on fulfilling the aspects of the path to omniscience; has a mind with the intention to
- accomplish actions that are without fault; has a mind focused
- on purifying the entire ocean of the ways of bodhisattva samādhis; has a mind that completes the attainment of bodhisattva
- qualities; has a mind that attains the display of all the aspects
“Noble one, that is the third birth of bodhisattvas, called
“Noble one, what is the fourth birth of a bodhisattva, called
“Noble one, it is when a bodhisattva has purified the element of excellent, superior motivation; has attained the
- illumination of the enlightenment of buddhahood, has entered the ocean of the ways of a bodhisattva, has stability through
- having a mind that possesses the vajra element of a stable motivation, has turned away
“Noble one, that is the fourth birth of a bodhisattva, called
“Noble one, what is the fifth birth of a bodhisattva, called
“Noble one, it is when a bodhisattva has perfect application because of engaging in ripening and guiding all beings,
- has unlimited generosity because of transcending all conceptions of things, has endless purity because of limitless correct
- conduct, has the patience that is from within the scope of the tathāgatas because of attaining the illumination of the
- patience toward phenomena of all the buddhas, has great diligence because of engaging in the arising of omniscience,
“Noble one, that is the fifth birth of a bodhisattva, called
“Noble one, what is the sixth birth of a bodhisattva, called
“Noble one, it is when a bodhisattva is born into the family of the tathāgatas; is born into the lineage of the
- tathāgatas; accomplishes every entranceway into the Dharma of the buddhas;
“Noble one, that is the sixth birth of a bodhisattva, called
“Noble one, what is the seventh birth of a bodhisattva, called
“Noble one, it is when a bodhisattva goes irreversibly to buddha realms because of the radiance of entering the
- strengths of buddhahood, is irreversible from the ocean of the qualities of a bodhisattva, is never disheartened because of correctly knowing the illusory nature of all phenomena,
- realizes that all worlds are like dreams, attains the state of perceiving forms as being like reflections, gains the power
- over miracles through higher cognitions that are like illusory manifestations, teaches that the gateways into rebirths in all
- existence are like shadows, knows that the wheels of Dharma of all tathāgatas are like echoes, and attains the supreme
- perfection of teaching the ways of the Dharma through dedication to the ways
“Noble one, that is the seventh birth of a bodhisattva, called
“Noble one, what is the eighth birth of a bodhisattva, called
“Noble one, it is when a bodhisattva becomes a youth and maintains the appearance of a bodhisattva and, remaining in
- that way, analyzes the ways of omniscient knowledge; manifests measureless fields of bodhisattva activity throughout countless
- kalpas within each gateway to the ways of knowledge; attains the ultimate perfection of power over all bodhisattva samādhis;
- in each instant of mind, in all instants of mind, is born in the presence of the tathāgatas who reside in countless buddha
- realms in the ten directions; rests in undifferentiated samādhi with undifferentiated foci; manifests the power of undifferentiated knowledge in undifferentiated
“Noble one, that is the eighth birth of a bodhisattva, called
“Noble one, what is the ninth birth of a bodhisattva, called
“Noble one, it is when a bodhisattva in each instant of mind consecrates buddha realms with various displays and
- many displays, attains the ultimate perfection of fearlessness in all
“Noble one, that is the ninth birth of a bodhisattva, called
“Noble one, what is the tenth birth of a bodhisattva, called
“Noble one, it is when a bodhisattva is established in the field that is the single nature of all the tathāgatas in
- the three times; comprehends the field of the succession of all world realms; knows the successive arising of the minds of all
- beings in their deaths and rebirths in the past and in the future; knows the fields of the successive conduct
“Noble one, that is the tenth birth of a bodhisattva, called
“Noble one, those are the ten births of the bodhisattvas, through which the bodhisattvas are born, appear, attain,
- increase, complete, and accomplish.
Then at that time, the Lumbinī Forest goddess Sutejomaṇḍalaratiśrī, in order to elucidate the meaning of this - bodhisattva Dharma, through the blessing of the Buddha gazed into the ten directions and then recited these verses to Sudhana, - the head merchant’s son:
-“Noble one, a bodhisattva is born into the family of the tathāgatas through those ten births. In that way, the - bodhisattva illuminates all worlds.
-“Noble one, I have attained the bodhisattva liberation called
Sudhana said, “Āryā, what is the scope of this bodhisattva liberation called
She answered, “Noble one, I fulfilled the prayer to see and approach the births of all bodhisattvas.
-“Noble one, I have comprehended the vast ocean of births of the Bhagavat Vairocana. Thus, I have observed his births
- as bodhisattvas in this world realm of a thousand million worlds. Because of my past prayer, I have been born in the Lumbinī
- Forest of Jambudvīpa, one of the four continents, in order to see the appearance of bodhisattvas. Now I am dwelling here,
- remembering and meditating on the births of bodhisattvas. In that way, I remain here. After I had been dwelling here for a
- hundred years, the Bhagavat transmigrated from Tuṣita. At that time, there were ten omens that appeared in the Lumbinī Forest.
- What were those ten? The first omen was that in this Lumbinī Forest everywhere became
“Those are the ten omens that appeared when the time came for the birth of the bodhisattvas. When they appeared, all - the lords of the world knew, ‘a bodhisattva is going to be born.’
- -“Noble one, in that way they gained an inconceivably powerful joy on seeing those ten omens.
-“Moreover, noble one, when Māyādevī came from the great city of Kapilavastu, ten great illuminating omens appeared - in this Lumbinī Forest. When they appeared, they increased within countless beings the power of joy in the light of the Dharma - of omniscience.
-“What were those ten? (1) All of the precious kūṭāgāras upon the surface of the earth shone. (2) All the classes of
- aromatic flowers shone.
“Noble one, when Māyādevī came to the pippala tree, all the gathered assemblies of the lords of the world, the devas - of the desire realms with groups of apsarases and retinues of deva maidens, all the assembled devas of the form realms, who - were free of odors, and the gatherings of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and their retinues - who were engaged in making offerings to the bodhisattvas had their bodies and their assembled offerings illuminated by - Māyādevī’s brilliance, splendor, color, and form. All the lights that were in this world realm of a thousand million worlds - were outshone and eclipsed. No other lights could affect, obscure, prevent, or impede the light and radiance that was emitted - from all Māyādevī’s pores. They filled all the directions and ended all the suffering of beings in the hells, all the - suffering of beings in birth as an animal, all the suffering in the world of Yama, and all the suffering and kleśas of all - beings within the various states of existence, and they remained illuminating, shining, and brilliant.
-“Noble one, that was the first miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī - Forest.
-“Moreover, noble one, at that time, there appeared situated within Māyādevī’s body
“Noble one, that was the second miraculous manifestation at the birth of the bodhisattva that appeared in the - Lumbinī Forest.
-“Moreover, noble one, there appeared within each opening of all Māyādevī’s pores all the tathāgatas that in the past - were honored, worshiped, venerated, and offered to by the Bhagavat during his practice of bodhisattva conduct. All the Dharma - that those tathāgatas were teaching could be heard sounding from each pore with the aspects of a buddha’s speech. It was like - how the reflection of the display in the domain of the sky of the sun, moon, planets, and stars, and of clouds emitting the - deep sound of thunder, appear in a small bowl of water, or a particle of gold, or the bright surface of a mirror, or on very - clear water.
-“Noble one, in that way, the miraculous manifestations of the past tathāgatas appeared and the sound of all their - Dharma teachings sounded within the openings of all Māyādevī’s pores.
-“Noble one, that was the third miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī - Forest. -
-“Moreover, noble one, from Māyādevī’s entire body and from each opening of all her pores appeared all the realms,
- the entire ocean of world realms, the entire vast extent of world realms, the entire multitude of world realms, and all that
- are called world realms in which the Bhagavat practiced bodhisattva conduct in the past. There appeared the surface of the
- realms; their shapes; their arrangement; their bulks; their adorning mountains; their adorning villages, towns, regions,
- lands, and cities; their adorning parks, rivers,
“Noble one, that was the fourth miraculous manifestation at the birth of the bodhisattva that appeared in the - Lumbinī Forest.
-“Moreover, noble one, there appeared in all the pores of Māyādevī’s body images of the past bodies in which the - Bhagavat practiced bodhisattva conduct, their colors, their shapes, their appearances, their forms, their possessions, their - happiness and sufferings, and their lifespans.
-“Noble one, that was the fifth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī - Forest.
-“Moreover, noble one, there appeared in all the pores of Māyādevī’s body images of when the Bhagavat was practicing - bodhisattva conduct in the past and gave away that which was difficult to give. He gave away his legs and arms. He gave away - his ears and nose. He gave away his tongue and teeth. He gave away his eyes and head. He gave away his flesh and blood. He - gave away his bones and marrow. He gave away his kidneys and heart. He gave away his skin and subcutaneous tissue. He gave away all his outer and inner - things. He gave away his sons, daughters, and wives. He gave away his body. He gave away his precious possessions. He gave - away his villages and towns. He gave away his regions and realms. He gave away his royal capital. He gave away his wealth, - grain, treasures, and storehouses. He gave away his jewels, pearls, beryls, conches, crystals, corals, gold, and silver. He - gave away his various precious adornments. He gave away his beds and seats. He gave away his houses and palaces. He gave away - all his possessions. There appeared the physical forms of the bodhisattva and the way in which he gave, the appearance of - those who acquired what he gave away, the appearance of the things that he gave away, the places where he gave them away, and - all who were at that time in the entourage of the bodhisattva.
-“Noble one, that was the sixth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī - Forest.
-“Moreover, noble one, when it was time for the succession of tathāgatas in the past to be born from their mother’s - body, there appeared all the arrays and adornments of buddha realms; the arrays of adorning beings; the arrays of adorning - trees; the arrays of flowers, perfumes, incenses, garlands, ointments, powders, clothing, banners, and flags; the various miraculous manifestations of arrays of all - precious jewels; and music, song, praises, and the sound of musical instruments. When Māyādevī came to the Lumbinī Forest, all - of those arose, appeared, and were perceived by beings in the Lumbinī Forest.
-“Noble one, that was the seventh miraculous manifestation at the birth of the bodhisattva that appeared in the - Lumbinī Forest.
-“Moreover, noble one, all that is enjoyed by bodhisattvas, which are the enjoyment of kūṭāgāras made of all kings of
- jewels, the enjoyment of divine palaces made of kings of jewels, the enjoyment of nets of kings of jewels, the enjoyment of
- objects made of kings of jewels, the enjoyment of statues made of kings of jewels, the enjoyment of displays of kings of
- jewels, the enjoyment of all adornments,
“Noble one, that was the eighth miraculous manifestation at the birth of the bodhisattva that appeared in the - Lumbinī Forest.
-“Moreover, noble one, from the body of Māyādevī emanated bodhisattvas, as numerous as the atoms in countless - quintillions of buddha realms, who had the same body, color, - and shape as the Bhagavat Vairocana, the same adornment of the signs and features of a great being, the same aura, the same - radiating of light rays, the same way of moving, the same prowess, the same illuminating miraculous manifestations, the same - following, and the same displays, and they praised and resembled the ocean of Bhagavat Vairocana’s excellences.
-“Noble one, that was the ninth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī - Forest.
-“Moreover, noble one, the time having come for the birth of the bodhisattva, in front of Māyādevī there rose up from
- the vajra ground below, breaking through the great earth, a great lotus made of the kings of jewels called
“All the lords
“Noble one, that was the tenth miraculous manifestation at the birth of the bodhisattva that appeared in the Lumbinī - Forest.
-“Noble one, those ten miraculous manifestations at the time of the bodhisattva’s birth occurred in the Lumbinī - Forest.
-“After that, the bodhisattva, who possessed inconceivable, measureless light that could not be looked at, was born - from Māyādevī’s womb, like the disk of the sun from the surface of the sky, like lightning flashing from clouds, like the dawn - clouds rising from behind a mountain peak, like a great lamp from a deep darkness.
-“In that way, the bodhisattva emerged from the body of Māyādevī, manifesting in the nature of reflection, - manifesting in the nature of a dream, manifesting in the nature of perceiving a form that is a conjured illusion, having the - nature of being without coming or going, having the nature of - a manifestation of the perception of a light that has no birth or cessation.
-“Noble one, in that way, while residing in this Lumbinī Forest, I see and comprehend the ocean of the miraculous
- manifestations at the birth
“And, noble one, just as I see and comprehend the ocean of the miraculous manifestations at the birth
“Just as I see and comprehend the miraculous manifestations of the birth of the Bhagavat Vairocana in a thousand - million Jambudvīpas in all the four-continent worlds in this world realm of a thousand million worlds, in the same way, I - comprehend the miraculous manifestations at the birth of the Bhagavat Vairocana that are as numerous as the atoms in a buddha - realm with each instant of mind, with the penetration of the mind, in all the atoms contained within an entire world realm of - a thousand million worlds, known by the knowledge that enters into the atoms of all buddha realms.
-“In the next mentation, I see and comprehend equally the miraculous manifestations at the birth of bodhisattvas - within each of the buddha realms contained within the atoms of a buddha realm.
-“In that way, although I see and comprehend the miraculous manifestations at the births of bodhisattvas in each of - the buddha realms contained within the atoms of all buddha realms, there is no knowable end to the succession of realms in each one of all the atoms, and - there is no knowable end to the succession of births of bodhisattvas in each one of all the realms.
-“Just as I see and comprehend all the miraculous manifestations at the birth of bodhisattvas in this world realm, in - the same way, in each instant of mind, with the penetration of the mind, through continuous spiritual power, I see and - comprehend all the miraculous manifestations at the births of bodhisattvas in all the vast extent of world realms, without end - or middle, in the ten directions and in all atoms.”
-Sudhana, the head merchant’s son, asked Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, “Āryā, how long has it
- been since you attained this bodhisattva liberation called
She answered, “Noble one, in the past, in times gone by, beyond as many kalpas as there are atoms in ten million
- buddha realms, and even further beyond, there was a world realm called Samantaratnā in a kalpa called Samāpadyata in which
- appeared eighty quintillion buddhas. There appeared in that world the Tathāgata Arhat Samyaksaṃbuddha
- Īśvaraguṇāparājitadhvaja, who was one with wisdom and conduct,
“Noble one, at the center of the world realm called Samantaratnā, there was a four-continent world called - Vicitravyūhaprabhā. In the middle of the Jambudvīpa of that four-continent world there was a royal capital called - Meruviśuddhavyūhadhvajā. In that royal capital there was King Ratnārcinetraprabha. King Ratnārcinetraprabha had a queen - called Suharṣitaprabheśvarā.
-“Noble one, just as Māyādevī became the mother of the Bhagavat Vairocana in this four-continent world, at that time, - in that time, Queen Suharṣitaprabheśvarā became the mother of the Bhagavat, the Tathāgata Īśvaraguṇāparājitadhvaja, in the - four-continent world called Vicitravyūhaprabhā. He was the first of the eighty quintillion buddhas. She was the mother of - the first bhagavat to appear, the Tathāgata Īśvaraguṇāparājitadhvaja.
-“Noble one, when the time had come for the birth of the bodhisattva, Queen
“At that time, there appeared in the center of the great park called Suvarṇapuṣpābhamaṇḍala a kūṭāgāra called - Subharatnavicitrakūṭa. The Bhagavat, the Tathāgata - Īśvaraguṇāparājitadhvaja was born from Queen Suharṣitaprabheśvarā as she held on to a branch of a wish-fulfilling tree - inside that kūṭāgāra.
-“At that time, when the Bhagavat was born, the nurse Vimalasaṃbhavaprabhā was in attendance. As soon as the
- bodhisattva was born, the lords of the world sprinkled him with a vase of scented water that was wonderfully aromatic and with
- a variety of beautiful flowers so as to cool his body. They made countless inconceivable, supreme appropriate offerings to him
- and placed him on the nurse Vimalasaṃbhavaprabhā’s lap. The instant that she took the bodhisattva onto her lap, the nurse
- attained great powerful joy and faith and attained the bodhisattva samādhi called
“Noble one, what do you think? If you think that - the bodhisattva’s nurse, Vimalasaṃbhavaprabhā, at that time, in that time, was anyone else, do not see her in that way. I - was at that time, in that time, the bodhisattva’s nurse, Vimalasaṃbhavaprabhā.
-“Noble one, what do you think? If you think that the two hundred thousand trillion women at that time, in that time, - were anyone else, do not see them in that way. They are these two hundred thousand trillion goddesses who now dwell in the - Lumbinī Forest and are my entourage.
-“Noble one, what do you think? If you think that Queen Suharṣitaprabheśvarā, the mother of the Tathāgata - Īśvaraguṇāparājitadhvaja, at that time, in that time, was anyone else, do not see her in that way. This Māyādevī was at that - time, in that time, the queen named Suharṣitaprabheśvarā.
-“Noble one, what do you think? If you think that King Ratnārcinetraprabha at that time, in that time, was anyone - else, do not see him in that way. King Śuddhodana was at that time, in that time, the king named Ratnārcinetraprabha.
-“Noble one, since that time, in every instant I have never been apart from seeing and comprehending the ocean of - miraculous manifestations at the bodhisattva births of the Bhagavat Vairocana or from seeing and comprehending the ocean of - the miraculous manifestations of his supremacy in guiding beings.
-“Noble one, in every moment of mind, with eyes of knowledge that encompass all atoms, I see and comprehend within - all atoms in this world realm of Sahā an ocean of the buddha realms of the tathāgatas, which have appeared from the vast - extent of the ocean of prayers made by the Bhagavat Vairocana. I see and comprehend the ocean of the tathāgatas that are in those buddha realms. I also see and comprehend the great ocean - of the miraculous manifestations at the bodhisattva births of those tathāgatas.
-“In the same way, in every instant of mind I see and comprehend the entire ocean of the miraculous manifestations of - the supremacy of guiding beings and the ocean of the miraculous manifestations at the bodhisattva births of all tathāgatas in - the ten directions.
-“I perceive without error the births of bodhisattvas through comprehending the succession of the entire vast extent - of atoms in this world realm of a thousand million worlds, and I comprehend the qualities of the buddhas. In the same way, I - comprehend the entire ocean of realms contained within the entire vast extent of the atoms in countless tens of thousands of - quintillions of buddha realms in the ten directions, and I comprehend the vast ocean of buddhas within them. I also see the - perception of the miraculous manifestations at the bodhisattva births of those buddha bhagavats. I make offerings to them when - they become tathāgatas. I hear the teachings that those tathāgatas give. I practice the correct Dharma of their Dharma.”
-Then at that time, Sutejomaṇḍalaratiśrī, the goddess of the Lumbinī Forest, in order to teach clearly the bodhisattva liberation called
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In the great city of Kapilavastu there is the Śākya maiden called Gopā. Go to her and ask her, - ‘How should a bodhisattva continue in saṃsāra in order to ripen beings?’ ”
-Sudhana, the head merchant’s son, bowed his head to the two feet of Sutejomaṇḍalaratiśrī, the Lumbinī Forest - goddess, circumambulated Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, many hundreds of thousands of times, keeping her - to his right, and, with palms together, looking back at her, departed from Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess. - -
-Sudhana, the head merchant’s son, left the presence of Sutejomaṇḍalaratiśrī, the Lumbinī Forest goddess, and went - to the location of the great city of Kapilavastu. -
-While meditating on, comprehending, increasing, practicing, purifying,
When he arrived there, he was greeted by Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, together - with ten thousand house goddesses.
-She said to Sudhana, the head merchant’s son, “We welcome you, great being who has the prowess of great wisdom and
- knowledge; whose mind has attained the meditation of inconceivable bodhisattva liberation; whose field of activity is the vast
- divine palace of the Dharma; who enters the city of the Dharma; who is continuously engaged in guiding beings through infinite
- bodhisattva methods; who has attained the illumination of the ocean of qualities of the tathāgatas; who has the manifest
- knowledge and illuminating eloquence for guiding all beings; who has the motivation to manifest the conduct of
“I see that you have the field of activity of profound behavior with a steady
“I see that you have diligence and prowess, and that therefore you are someone who soon will have the vision of the - tathāgatas of the three times; will hold the clouds of Dharmas of all the tathāgatas; will experience the joy of the divine - palace of the four qualities of bodhisattva dhyānas, liberations, samādhis, and samāpattis; and will enter the profound - liberation of the buddhas.
-“In that way, you go before kalyāṇamitras, gaze upon them, honor them, receive their teaching without error, and are
- dedicated to the practice of its qualities that is unwearied, irreversible, and never disheartened. You are unaffected by any
- hindrance, obstacle, or obscuration whatsoever. Neither
The head merchant’s son, Sudhana, said to Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, “Goddess,
- I gain the highest delight in ending the torment of the kleśas for all beings. I gain the highest delight in repelling
- dreadful
“Goddess, it is like if a very loving father who has a beloved, beautiful son sees the limbs and smaller parts of - his son’s body being cut off. Because he is so loving, he becomes extremely unhappy and sorrowful.
-“Goddess, in the same way, when a bodhisattva who is engaged in bodhisattva conduct sees beings falling into the - three lower existences through the power of their karma and kleśas, the bodhisattva becomes extremely unhappy and - sorrowful.
-“The bodhisattvas are happy, glad, joyful, delighted, and pleased when beings are reborn into happy existences when - their bodies are destroyed, or when they experience physical and mental happiness in a divine or human existence as the result - of their having adopted good physical, vocal, and mental conduct.
-“Goddess, the bodhisattvas do not aspire to and are not dedicated to omniscience for their own sake or in order to - experience the various joys and pleasures of saṃsāra. It is - not from dedication to the various different kinds of joys within the desire realm. It is not through the power of mistaken - perception, motivation, or views. It is not through the power of involvement, bondage, predispositions, or being overwhelmed. - It is not through the power of the view of craving. It is not through the increase of a mind that conceives of the joys of - crowds and the gatherings of various beings. It is not through attachment to the experiences of the joy and bliss of dhyāna. - It is not going around and around in the continuity of saṃsāra while being obscured by various obscurations.
-“Goddess, the bodhisattvas have great compassion for beings who are in the ocean of saṃsāra and who are tormented by - immeasurable sufferings. They make great prayers to gather to themselves all beings. Through the power of having made those - prayers with great compassion, they are dedicated to ripening and guiding beings, and they appear carrying out bodhisattva - conduct in saṃsāra. In order to eliminate all the obscurations of beings, they seek the unobscured wisdom of omniscience and - make prayers to serve and make offerings to all the tathāgatas. Through the power of their prayers to serve and make offerings - to all the tathāgatas, they are never disheartened in their practice of bodhisattva conduct. When they are practicing - bodhisattva conduct and see a realm that is completely defiled, they make the prayer to purify all buddha realms. When they - are purifying defiled realms and see the various āyatanas of - all beings, they make the prayer to purify the Dharma body that is undifferentiated and unsurpassable. When they see the - defiled bodies, speech, and minds of beings, they make the prayer to purify the bodies, speech, and minds that adorn all - beings. When they see the incomplete āyatanas and impure minds of beings, they purify the minds and conduct of all beings and - are never disheartened in carrying out bodhisattva conduct.
-“Goddess, in that way, with minds that are never disheartened, the bodhisattvas carry out vast bodhisattva conduct
- without end or middle. With that kind of conduct they are adornments of the world because they create the good fortune of
- devas and humans. They are like parents because they establish beings in the aspiration for enlightenment. They are like
- nurses because they bring beings onto the bodhisattva path. They are like connate deities, who are deities that always
- accompany a being because they protect beings from the terror of the abyss of the lower existences. They are like great
- ferrymen because they free beings from the ocean of saṃsāra. They are refuges because they repel all the terrors of the māras
- and kleśas. They are shelters because they bring beings to a state of complete tranquility.
“Goddess, the bodhisattvas who practice in that way are a delight for all beings.”
-Then Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, together with ten thousand goddesses of the - home, sent down onto Sudhana, the head merchant’s son, a rain of flowers, garlands, incense, powders, ointments, and precious - jewelry that transcended divine materials. Encircling him and following him as he entered the assembly hall of the - bodhisattvas, they praised him with these verses:
-In that way, Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, praised in verse Sudhana, the head - merchant’s son, while following him out of a yearning for the Dharma.
-Sudhana, the head merchant’s son, went into the assembly hall of the bodhisattvas called the Illuminating Light of - the Realm of the Dharma. When he had entered, wishing to find - the Śākya maiden Gopā, he looked everywhere.
-He saw the Śākya maiden Gopā in the center of the assembly hall of the bodhisattvas called the Illuminating Light of - the Realm of the Dharma. She was seated upon a precious throne that had in its center a lotus with a form that illuminated all - the abodes of bodhisattvas, and she was encircled by an entourage of eighty-four thousand women of royal families, who all had - equally the roots of merit from the past practice of bodhisattva conduct; who in the past had attracted gatherings of beings - through acts of generosity; who had a way of speaking with pleasant and gentle words; who cared for beings through causing - them to focus on the goal of omniscience; who cared for beings in accord with the realizations of the buddhas and the - bodhisattvas; who with all actions inspired by great compassion cared for beings as if they were their sons and daughters; who - with great love followed and purified their spouses; and who in the past ripened beings through the inconceivable skillful - methods of bodhisattvas.
-Those eighty-four thousand women followed the way of the perfections of bodhisattvas who were progressing - irreversibly toward the highest, complete enlightenment. They followed the bodhisattva training without expectation of reward - from others. They had minds free from all attachment. They were disillusioned by all the delights of saṃsāra. They had - purified without impediment all the ways in the realm of the Dharma. They had the power of the motivation directed toward - omniscience. They were free from the net of obscurations and obstacles. They had transcended all the paths of attachment. They were active through emanations of - their Dharma bodies. They were focused on ripening and guiding all worlds. They had minds in which a stainless ocean of merit - had arisen. They had become what they were because of their completely good bodhisattva prayers and conduct. They had - increased the vast power of the strengths of bodhisattvas. And their minds had become illuminating like the disk of the - sun.
-Sudhana, the head merchant’s son, bowed his head to the feet of the Śākya maiden and then stood before her, his
- hands placed together in homage, and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but
- I do not know how bodhisattvas continue within saṃsāra without being stained by saṃsāra; how they realize the equal nature of
- all phenomena but do not dwell on the level of the śrāvakas and pratyekabuddhas; how they attain the illumination of the
- Dharma of the buddhas and yet continue with their bodhisattva conduct; how they dwell on the level of a bodhisattva but teach
- the scope of knowledge of the tathāgatas; how they transcend all worldly existences but are active within all worldly
- existences; how they accomplish a body of the Dharma but also accomplish form bodies of infinite colors; how they attain the
- Dharma body that has no characteristics but manifest bodies with the colors and shapes of all beings; and how they realize
- that all Dharmas cannot be described but teach the Dharma to all beings, describing them with all ways of speaking and
- definitions. They know that all beings
Gopā, the Śākya maiden, said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you - intended to ask in that way about the nature of bodhisattva conduct. Those questions are also the words of the completely good - prayer and conduct.
- -“Therefore, noble one, listen carefully and remember, for I shall teach through the blessing of the Buddha.
-“Noble one, the bodhisattvas who have ten qualities such as these fulfill the bodhisattva conduct that is like the - appearance of magical illusions and gives rise to the light of wisdom.
-“What are these ten? They are (1) reliance on sublime kalyāṇamitras, (2) the attainment of a vast aspiration, (3) a - pure, sublime virtuous motivation, (4) a mind supported by a vast ocean of merit and wisdom, (5) being able to hear great - teachings of the Dharma that has originated and arisen from the buddhas, (6) the attainment of aspiration toward the tathāgatas of the three times, (7) the - comprehension of the equality of all the fields of bodhisattva conduct, (8) the attainment of the blessing of all the - tathāgatas, (9) the natural, pure, higher motivation of great compassion, and (10) that attainment of the strong power of the - motivation to end the continuation of all the cycles of saṃsāra.
- -“Noble one, the bodhisattvas who have those ten qualities fulfill the bodhisattva conduct that is like the
- appearance of magical illusions and gives rise to the light of wisdom.
“Noble one, the bodhisattvas with nonregressing diligence who have obtained those ten qualities, in order to - accomplish an inexhaustible way and practice an extremely vast meditation, serve the kalyāṇamitras and please them in ten - ways.
-“What are those ten ways? They are (1) having no concern for one’s own life and body, (2) having no interest in the - requisites of saṃsāra, (3) having the comprehension of the equality of all phenomena, (4) having an irrevocable prayer for - omniscience, (5) observing all the ways of the realm of the Dharma, (6) having a mind that rises above the entire ocean of - existences, (7) having no dependence or location within the space of the locationless Dharma, (8) having all the unobscured - prayers of a bodhisattva, (9) pervading the entire ocean of realms, and (10) having the purified unobscured field of the - knowledge of a bodhisattva.
- -“Noble one, the bodhisattvas who have those ten qualities serve and please the kalyāṇamitras.” -
-Then the Śākya maiden Gopā, in order to teach the meaning of that, through the blessing of the buddhas looked into - the ten directions and recited these verses:
-Those are the verses that Gopā, the Śākya maiden, recited. She then said to Sudhana, the head merchant’s son, “Noble
- one, I have attained the bodhisattva liberation called
Sudhana asked, “Āryā, what is this bodhisattva liberation called
Gopā answered, “Noble one, when I rest within this bodhisattva liberation, I see and comprehend as many kalpas in this world realm as there are atoms in countless
- buddha realms. I know all the existences of beings who are within that kalpa. I also know all the gateways into death and
- rebirth of those beings. I know all their entrances into becoming, all their acquisition of created karma, and all the various
- ripenings of their karma. I know all the karma acquired through good actions. I know all the karma that is bad, that brings
- emancipation, that does not bring emancipation, that is definite, and that is indefinite; I know the definitely false, the
- latent, the nonlatent, the perfection of roots of merit, the loss of roots of merit, the
“I know and comprehend all the buddha bhagavats that appear in those kalpas as numerous as the atoms in countless
- buddha realms. I know and comprehend the ocean of their names. I know the ocean of the first developments of the aspiration to
- enlightenment by those buddha bhagavats. I know the ocean of their ways of undertaking the attainment of omniscience. I know
- the creation of their entire ocean of prayers. I know the ocean of their going into the presence of past buddhas. I know the
- ocean of their engagements in offering to and serving past buddhas. I know the ocean of their perfecting bodhisattva conduct in the past. I know the ocean of
- their displays of setting forth. I know the ocean of the ripening and guiding of beings by those buddha bhagavats. I know the
- ocean of their attainment of buddhahood. I know miraculous manifestation and supremacy in turning the wheel of the Dharma. I
- know the entire ocean of the miracles of those buddhas. I know the categories of the assemblies of followers of those buddha
- bhagavats. I know all the śrāvakas present among those followers and their ways of setting forth. I know their past roots of
- merit. I know their various meditations on the path. I know the categories of their pure, perfect attainment of wisdom. I know
- all the beings that those tathāgatas established in the enlightenment of the pratyekabuddhas. I know all the past roots of
- merit of those pratyekabuddhas. I know all the realization of pratyekabuddha enlightenment by those pratyekabuddhas. I know
- all the entrances to the liberation of the play of the peaceful conduct of those pratyekabuddhas. I know all the various
- miraculous manifestations of those pratyekabuddhas. I know all the beings that are ripened by those pratyekabuddhas. I know
- all the Dharma teachings that are taught by those pratyekabuddhas. I know all the infinite samādhis of the pratyekabuddhas that they practice and the
- various entrances to liberations that they play in. I know all the parinirvāṇas of those buddha bhagavats. I know the entire
- ocean of the assemblies of bodhisattva followers of those buddha bhagavats. I know the first development of roots of merit by
- those bodhisattvas. I know their first development of the aspiration to enlightenment. I know their different prayers. I know
- the different forms of their accomplishment of the displays of setting forth through bodhisattva conduct. I know the different
- forms of their pure accumulation of the aspect of the path of the perfections. I know the different forms of their display of
- practicing the bodhisattva path. I know the different forms of their accumulations of ascending the bodhisattva bhūmis. I know
- the different forms of the strong powers of ascending the bodhisattva bhūmis. I know the different forms of the fields of
- samādhis that have the power to cause one to progress
“Noble one, in the same way that I know and comprehend the ocean of various kalpas in this Sahā realm in the past - and in the present, I also know the ocean of the continuous succession of future kalpas.
-“In the same way that I know the ocean of kalpas of the entire succession of world realms that are contained within - the Sahā world realm, I also know the ocean of kalpas of the entire succession of world realms contained within the atoms of - the Sahā world realm.
-“In the same way that I know the ocean of kalpas of the entire succession of world realms contained within the atoms - of the Sahā world realm, I also know the ocean of kalpas of all the world realms that surround the Sahā world realm in the ten - directions.
-“In the same way that I know the ocean of kalpas of all the world realms that surround the Sahā world realm in the - ten directions, I also know the ocean of kalpas of all the successive world realms present in all the world realms that - surround the Sahā world realm in the ten directions. -
-“In the same way that I know the ocean of kalpas of all the successive world realms present in the world realms that
- surround the Sahā world realm in the ten directions, I also know the ocean of kalpas of all the world realms contained within
- the family of the Prabhāsavairocana world realms in all the ten directions.
“In the same way that I know the ocean of kalpas of all the world realms contained within the family of the - Prabhāsavairocana world realms in all the ten directions, I also know the ocean of kalpas of all the successive world realms - present in all the world realms that surround in the ten directions the family of the Prabhāsavairocana world realms.
-“In the same way that I know the ocean of kalpas of all the successive world realms present in all the world realms - that surround in the ten directions the family of the Prabhāsavairocana world realms, I also know the ocean of kalpas in the - vast extent of the world realms contained in this ocean of world realms, Kusumatalagarbhavyūhālaṃkāra.
-“In the same way, I know the ocean of kalpas in the ways of the world realms, in the circles of the world realms, in
- the field of the world realms, in the categories of the world realms, in the rivers of the world realms, in the vortexes of
- the world realms, in the revolving of the world realms, in the
“In the same way that I know the Kusumatalagarbhavyūhālaṃkāra ocean of world realms, I also know and remember the
- ocean of prayers made in the past by the Bhagavat Vairocana in the endless, limitless ocean of world realms in the ten
- directions throughout the extent of the realm of phenomena, up to the ends of space. I also know and comprehend the oceans of
- his past activities. I know and comprehend the oceans of his past accomplishments. I also know and comprehend his continuing
- in bodhisattva conduct during kalpas without end or middle. I also know and comprehend his ways of purifying realms. I also
- know and comprehend the ways of his methods for ripening beings. I also know and comprehend his miraculous manifestations of
- going to the past tathāgatas and serving them. I also know and comprehend his engagement in venerating and making offerings to
- the past tathāgatas. I also know and comprehend his ways of obtaining the Dharma teachings of the past tathāgatas. I also know
- and comprehend the ways of his attainment of bodhisattva samādhis. I also know and comprehend the ways of his practicing the
- ocean of the qualities of the past tathāgatas. I also know
- and comprehend the oceans of his ways of the perfection of generosity. I also know and comprehend the ways of his
- accomplishment of the pure field of disciplines and the correct conduct of bodhisattvas. I also know and comprehend the ways
- of his attainment of bodhisattva patience. I also know and comprehend the ocean of his powerful bodhisattva diligence. I also
- know and comprehend the ocean of his perfecting the aspects of dhyāna. I also know and comprehend the ocean of his ways of
- purifying the field of wisdom. I also know and comprehend his ways of methods in manifesting the images of his body through
- births in all the world realms. I also know and comprehend his ways of purifying the field of the completely good conduct and
- prayer. I also know and comprehend his spreading through the ocean of realms. I also know and comprehend the ocean of his ways
- of purifying all buddha realms. I also know and comprehend the ocean of the illumination of wisdom from all the tathāgatas. I
- also know and comprehend the ocean of the miraculous manifestations of reaching
“In the same way that I realize, know, and comprehend the ocean of the Bhagavat Vairocana’s buddha and bodhisattva - conduct throughout the entire realm of phenomena, I also realize, know, and comprehend the ocean of buddha and bodhisattva - conduct of all the tathāgatas and their entry into the infinite illusory net of wisdom, their pervasion of the infinite realm - of phenomena, their teaching of infinite entrances, and their teaching through entering into remaining until the last of - future kalpas, which appear distinctly within the ocean of the world realms of the ten directions, throughout the realm of - phenomena up to the ends of space.
-“Why is that? Noble one, it is because this purview is that of the bodhisattva liberation called
“I know the accumulation of good actions of all beings. I know the defilement and the purification of all beings. I - know the various kinds of karma of all beings. I know the entrances to samādhi of all śrāvakas. I know the levels of samādhi - of all śrāvakas. I know and comprehend the miraculous manifestation through the peace of the liberations of all - pratyekabuddhas. I know the ways of the ocean of samādhis of all bodhisattvas. I know the ways of the ocean of the liberations of all bodhisattvas. I know the entry into - the ocean of the liberations of all the tathāgatas.”
-Then Sudhana, the head merchant’s son, asked the Śākya maiden Gopā, “Āryā, how long has it been since you attained
- this bodhisattva liberation called
She answered, “Noble one, in the past, in times gone by, beyond as many kalpas as there are atoms in a hundred
- buddha realms, there was a world realm called Abhayaṃkarā. In that world there was a kalpa called Gatipravara. In the center
- of that world realm there was a four-continent world called Kṣemāvatī. In the center of the Jambudvīpa of that four-continent
- world there was the royal capital called Drumameruśrī, the principal city from among eighty-four thousand
“In the royal city of Drumameruśrī there was the king of the realm whose name was Dhanapati. He had a harem of - eighty-four thousand queens and five hundred ministers. King Dhanapati had five hundred sons, and they were all courageous and - heroic, with perfect bodies, victorious over opponents, handsome, attractive, and with a magnificent, supreme, beautiful - color. -
-“King Dhanapati’s principal queen was Padmaśrīgarbhasaṃbhavā, who was the foremost among the eighty-four thousand - wives. Her son was Tejodhipati. He had an excellent body and was handsome and attractive. He was beautified by the thirty-two - physical signs of a great being in the following way:
-1. “The soles of Prince Tejodhipati’s feet were well placed. When he took steps on the great earth, he stepped - evenly. When he raised a foot, it was raised evenly, and when he placed his foot down, the entire sole of the foot touched the - great earth evenly.
-2. “On the soles of his feet and the palms of his hands there was a thousand-spoked wheel, with hubs and rims, - complete in all aspects, beautiful, and attractive.
-3. “The upper part of both his feet
4. “His toes and fingers were connected by a web: they were very beautiful, distinct, and with no holes or - suppurations, like those of Dhṛtarāṣṭra, the king of geese.
-5. His heels were wide: they were pure, bright, and shining with the lights of all jewels.
-6. His toes and fingers were long: they were rounded, with evenly spaced joints and wide, and the toes came down - evenly onto the ground and lifted off evenly from the ground. -
-7. The soles of his feet and the palms of his hands were more pleasant to the touch than down. Whether it was a man - or a woman, a boy or a girl who touched them, they were delighted and were made content and happy by perfect bliss.
-8. “His calves were like those of the female blackbuck, gradually tapering, very beautiful and well formed. Like the - female blackbuck, monarch among deer, no one could run after him and catch him, and he never became tired and fatigued when - running.
-9. “The young prince Tejodhipati had the seven prominences. These seven were his two feet, which were prominent, - rounded, excellent, wide, with joints not visible, beautiful, and attractive, and similarly his two hands, his two shoulders, - and the nape of his neck.
-10. “His penis was retracted into his body: As his penis was retracted into his body, it was not visible but
- completely hidden and obscured, like that of an elephant or a stallion. Therefore, it was unstained and could not be seen by a
- woman or a man, a boy or a girl, someone who was old, middle-aged, or young,
11. “The young prince Tejodhipati’s torso was like that of a lion: his body gradually widened so that his torso was - broad and perfect, more beautiful and excellently shaped than that of the king of the animals. -
-12. “He had wide shoulders: he had a very broad body, a perfectly proportional body, a perfectly symmetrical body, a
- body that was not too bulky, a body that was not too thin, a body that was not feeble,
13. “He had large shoulders: his shoulders were muscular, and his arms
14. “He had also attained the sign of a great being of his arms being very long: even without bending, while - standing up straight, his hands could touch and rub his kneecaps.
-15. “He had also attained the sign of a great being of his body being tall and straight. It was perfect in all its
- aspects and was properly formed. His body was supple.
16. “He had also attained the sign of a great being’s conch-like throat. His neck was not short. All the channels of
- taste
17. “He had also attained the sign of a great being’s lion-like cheeks and jaws. His jaws were very firm. His face - was very wide, his face was excellent and pure, and his mouth was wide.
-18. “He also possessed the sign of a great being’s forty even teeth. There were no missing teeth. When he ate food, - with one chew there was no food that remained unmasticated, not even a single grain of rice.
-19. “He had attained even, gapless rows of teeth: there were no gaps, and they remained perfectly even and
- constantly beautiful, whatever occurred. The food he ate would not discolor his teeth,
20. “He had also attained the great being’s sign of even teeth: his teeth were even and not irregular, there was no - deficiency in teeth, no extra teeth, no taller teeth, no smaller teeth, and no compacted teeth; the teeth were equal in height - and breadth, and there were no broken teeth.
-21. “The youth’s eyeteeth were very white: his eyeteeth were without defects, his eyeteeth were bright, his eyeteeth - were pure, and his eyeteeth were strong.
-22. “He had also attained the great being’s sign of a wide tongue: his tongue was wide, fine, very smooth, flexible, - beautiful, versatile, could cover his entire face, and spoke without impediment true and beneficial meanings, consonants, - words, and definitions.
-23. “The prince had the voice of Brahmā: he had a beautiful voice that spoke with an activity of speech that had all - the beautiful sounds of drumming, songs, musical instruments, speech, and conversation, which brought joy and inspired the - world. He had a voice that was superior even to Brahmā’s, yet it was not beyond and inaccessible to his circle of followers - but harmonized with everyone’s minds.
-24. “The prince had distinctly deep black
25. “The prince had eyelashes like a cow’s eyelashes: he had sensory faculties of the eyes that were like pure ruby jewels, sameness of the whites of the eyes, identical whites - of the eyes, excellent whites of the eyes, wide whites of the eyes, complete whites of the eyes, and constant whites of the - eyes.
-26. “In between his eyebrows an ūrṇā hair had grown: it was soft and pliable, delicate, as pleasant to the touch as - cotton wool, clear, bright, the color of snow, and like ice, and it had the shining light of a halo of white light rays.
-27. “There was an uṣṇīṣa formed on the crown of his head: it was well formed, perfectly round, central, an adornment - of the hair, resembling a precious lotus with a trillion petals, perfectly symmetrical, and cherished as a priceless crest - adornment.
-28. “The prince had very smooth skin: his body was free of dust, stains, sweat, cracks, wrinkles, flabbiness,
- shriveling, sagging, and looseness.
29. “The prince was golden in color: he was the color of Jambu River gold, had a halo a
30. “That youth had arising from each pore a darkness-dispelling brightness of aromatic light rays that arose from - all his pores and adorned his body: from each pore grew perfectly a body hair that was the color of blue beryl and curled to - the right, peacefully present on the body, perfectly arranged, perfectly present, perfectly established. The youth’s body - hairs curled upward; his body hairs did not turn downward, - his body hairs were irreversible, and his body hairs were unmixed.
-31. “The youth had attained the great being’s sign of having hair the color of blue sapphire:
32. “The young prince had attained the great being’s sign of being like the overspreading width of a banyan tree: he - was perfectly upright, completely good, and utterly beautiful. He was a lovely sight, and one could never have enough of - gazing upon him. Whether from the back, the left, or the right; whether he was walking, sitting, standing, or lying down; - whether he was talking or silent, he was a lovely sight, and one could never have enough of gazing upon him.
-“Noble one, Prince Tejodhipati had a body completely adorned by these thirty-two signs of a great being.
-“Noble one, he was a sight that was comforting to all beings, he was a sight that fulfilled all intentions, and he - was a sight that brought delight to all beings. This was how he had been born.
-“Noble one, at one time,
“He mounted a chariot made of Jambu River gold. It
- had four great wheels of precious diamonds. It had an axle that was a powerful vajra. Its excellent shafts were made from the
- best sandalwood. It had well-arranged poles made of a variety of perfumed kings of jewels. It was decorated by a variety of
- flowers made from all jewels. It was covered by nets of strings of all jewels. In its center was a precious lion throne on
- which was a display of a network
“As he proceeded, at that time, the road became eight vehicles wide, without any unevenness, and without pebbles or - gravel. The ground was made from the elements of gold, silver, and the various kinds of jewels. It was bestrewn with gold - dust. It was covered with the scattered petals of flowers made of every kind of jewel. On both sides were rows of jewel trees - on bases made of all kinds of jewels. Above there was a network of strings of precious bells and jingle bells. It was covered - by a variety of precious canopies. It was perfectly adorned by a beautiful display of countless hundreds of thousands of - erected precious banners, flags, and hanging streamers. -
-“On both sides, it was adorned by an arrangement of rows of precious platforms.
- -“On some platforms, a variety of precious bowls filled with a variety of jewels had been arranged for the crowds of - petitioners.
-“On some platforms, all kinds of precious adornments had been placed for those who requested adornments.
- -“On some platforms, wish-fulfilling jewels had been set out in order to fulfill the wishes of all beings.
-“On some platforms, many vessels containing food and drink with flavors of various kinds had been set out so as to - provide whatever was desired.
- -“On some platforms, divine food with the most perfect flavors, colors, aromas, tastes, and pleasant textures had - been provided.
-“On some platforms, divine fruits of every kind with a variety of flavors had been heaped up.
- -“On some platforms were set out trillions of divine, precious clothes for those who desired clothes to enjoy in - accordance with their wishes. They were not woven on a loom, had various kinds of beauty and all kinds of excellent colors, - were adorned with various designs, and were very noble, worthy, fine, and perfectly smooth.
-“On some platforms were arranged all kinds of divine aromatic substances, with various colors and aromas, for those - who wished to perfume themselves to enjoy in accordance with their wishes.
- -“On some platforms, heaps of various artifacts had been arranged for beings to enjoy in accordance with their - wishes.
-“On some platforms were arranged beautiful, charming, attractive women with a variety of pleasing appearances, their - bodies beautified by being dressed in a variety of beautiful clothes, beautifully adorned by every kind of jewelry, perfumed by a variety of scents, and skilled - in the female crafts and arts.
-“At that time, in the royal capital Drumameruśrī, there was the preeminent courtesan
“She mounted a precious carriage with her mother and accompanied by many girls, and they came out from - Drumameruśrī. At the king’s command, they sought out the young prince Tejodhipati so as to sing before him.
-“When Sucalitaratiprabhāsaśrī saw Prince Tejodhipati, her mind was shaken by overwhelming desire. The beauty of - Prince Tejodhipati was so great she helplessly followed him.
-“She said to her mother Sudarśanā, ‘Mother, know this: I will die if I am not given to this Prince Tejodhipati! The suffering will bring me to death!’
- -Sudarśanā replied, ‘My daughter, don’t have such an aspiration! This youth has the signs of a cakravartin. When his - father Dhanapati is no longer with us, he will rule a cakravartin’s kingdom. When he has become a cakravartin, he will have a - precious queen who will come flying through the air. My daughter, we are courtesans who bring pleasure to the entire world. We - do not and cannot remain throughout our lifetime serving only one being. King Dhanapati commanded us to come before the young - prince Tejodhipati only to show our respect! That kind of status would be too difficult to attain.’
-“At that time, in that world there appeared a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and
- conduct,
“His bodhimaṇḍa, called Dharmameghodgataprabhā, was near to the Gandhāṅkuraprabhamegha Park. It had been seven - days since the Bhagavat, the Tathāgata Sūryagātrapravara had attained complete buddhahood there. The girl, while in her - carriage, nodded off to sleep and saw him in a dream. When she woke up, a goddess, who in past times had been a relative, - declared to her, ‘Girl, the Tathāgata Sūryagātrapravara is present in the Dharmameghodgataprabhā bodhimaṇḍa, after his - first seven days since attaining complete buddhahood. He is - encircled by an assembly of bodhisattvas, and before him are gathered assemblies of devas, nāgas, yakṣas, gandharvas, asuras, - garuḍas, kinnaras, mahoragas, Brahmakāyika deities, Ābhāsvara deities, and Akaniṣṭha deities. Also gathered there to gaze upon - the Tathāgata Sūryagātrapravara are all goddesses of the earth, goddesses of water, goddesses of fire, goddesses of the air, - goddesses of the oceans, goddesses of the rivers, goddesses of the mountains, goddesses of the night, goddesses of the dawn, - goddesses of the forests, goddesses of the trees, goddesses of herbs, goddesses of harvests, goddesses of towns, goddesses of - footpaths, goddesses of the bodhimaṇḍas, goddesses of the body’s light rays, goddesses of classes of beings, goddesses of the - sky, and goddesses from all directions.’
-“When Sucalitaratiprabhāsaśrī had seen the Tathāgata and heard of the qualities of the Tathāgata, she attained a - state of serenity. When the opportunity came, she recited these verses before Prince Tejodhipati:
-“Then Prince Tejodhipati asked Sucalitaratiprabhāsaśrī, ‘Girl, who are you? Who is your guardian? I cannot take - as my own a woman who belongs to another.’ Then at that time he recited these verses:
-“Then Sudarśanā, the preeminent courtesan, who was the mother of the girl Sucalitaratiprabhāsaśrī, said to the - young prince Tejodhipati, ‘Prince, this daughter of mine had a miraculous birth; she was born from inside a lotus. She has not - until now been outside of her home.’ Then at that time she recited these verses:
-“Then Prince Tejodhipati came to Gandhāṅkuraprabhamegha, and, in the presence of Sudarśanā, the preeminent
- courtesan, who was the mother of Sucalitaratiprabhāsaśrī, he said to Sucalitaratiprabhāsaśrī, ‘Girl, I have undertaken
- to attain the highest, complete enlightenment. Therefore, I have to gather an immeasurable accumulation of omniscience.
- Throughout kalpas with no end or middle I must practice bodhisattva conduct and complete all the perfections. I must make
- offerings to the tathāgatas until the very last of future kalpas. I shall obtain the teachings of all the buddhas. I shall purify all buddha realms. I shall
- not be separated from the families of all tathāgatas. I shall ripen all the families
“ ‘While I am practicing the perfection of generosity until the last future kalpa, I shall satisfy beings with the - gift of food and drink, and through the gift of all kinds of artifacts I must bring satisfaction to all assemblies of - supplicants.
-“ ‘While I am in that way practicing the dedication to giving away everything, there will be nothing internal or - external that I will not give away. Therefore, I will have to give away even my sons, daughters, and wives. I will have to - give away my eyes, head, legs, arms, and the greater and smaller parts of my body.
-“ ‘At that time, you would become an obstacle to my generosity of giving to others. You would become unhappy when I - give away our beautiful sons. You would experience much physical and mental suffering. When I give away everything, you would - become miserly. When I cut off the greater and smaller parts of my body and give them to supplicants, you would become unhappy. There will also come a time when I would abandon - you and enter homelessness within the teaching of a tathāgata. At that time you would become unhappy.’
-“Then, at that time, Prince Tejodhipati recited these verses to the girl Sucalitaratiprabhāsaśrī:
-“Then the girl Sucalitaratiprabhāsaśrī said to Prince Tejodhipati, ‘Prince, may it be just as you have said, and
- I will do whatever you want. I will enjoy whatever you wish. Wherever you wish to go, I will follow you everywhere.
“Then the girl Sucalitaratiprabhāsaśrī recited these verses to Prince Tejodhipati:
-“Then Prince Tejodhipati, on hearing the name of the Tathāgata Sūryagātrapravara, developed a powerful great
- aspiration and joy on having gained the opportunity to see that buddha. He scattered five hundred jewels on the girl
- Sucalitaratiprabhāsaśrī, gave her his crest jewel called
“Though she was honored in that way, she did not delight or rejoice in it or become overjoyed, but with her hands - together in homage remained gazing with her eyes fixed upon the face of Prince Tejodhipati.
-“Then Sudarśanā, the preeminent courtesan, recited these verses to Prince Tejodhipati:
-“Then Prince Tejodhipati, accompanied by the girl Sucalitaratiprabhāsaśrī and her entourage, and by his entourage - of twenty thousand maidens, left Gandhāṅkuraśikharaprabhameghā Park and went to the Dharmodgataprabhāsa bodhimaṇḍa, where the Bhagavat, the Tathāgata Sūryagātrapravara, was, in - order to gaze upon the Bhagavat, the Tathāgata Sūryagātrapravara, bow down to him, make offerings to him, and honor him.
-“They rode as far as the gateway and then proceeded on foot to come into the presence of the Bhagavat, the Tathāgata - Sūryagātrapravara.
-“Prince Tejodhipati saw from afar that the Tathāgata Arhat Samyaksaṃbuddha Sūryagātrapravara was attractive,
- handsome, with pacified senses, with a pacified mind, with restrained senses, as tamed as an elephant, and as clear,
- undefiled, and serene
“On seeing him in that way, Prince Tejodhipati was attracted to him, and with his mind attracted to him, there - increased within him the power of great faith and joy on seeing the Buddha. With that increasing joy, faith, and attraction, - he circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times.
-“The girl Sucalitaratiprabhāsaśrī and the rest of the entourages bowed their heads to the Bhagavat’s feet and - scattered five hundred thousand lotuses made of excellent jewels over the Bhagavat. They built for the Bhagavat five hundred - vihāras made from various aromatic materials and kings of jewels and adorned by various kings of jewels. Each vihāra was - adorned by five thousand kings of precious jewels.
-“Then the Bhagavat, the Tathāgata Sūryagātrapravara, knowing the thoughts of Prince Tejodhipati, taught the sūtra - called
“When Prince Tejodhipati heard that, he attained ten oceans of samādhis of the ways of all Dharmas. They were like this:
-“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained the gateway of the samādhi called
“He attained those ten samādhi gateways and so on, a further ten oceans of gateways to samādhis in all the ways of - the Dharma.
- -“Also, the girl Sucalitaratiprabhāsaśrī attained the realization called
“Then Prince Tejodhipati bowed his head to the feet of the Bhagavat, the Tathāgata Sūryagātrapravara and - circumambulated the Bhagavat many hundreds of thousands of times, keeping him to his right, and then, together with the girl Sucalitaratiprabhāsaśrī and his entourage, he departed - from the presence of the Bhagavat.
-“He went to the royal capital Drumameruśrī and to his father King Dhanapati. He came into his presence, bowed his
- head to the feet of King Dhanapati, and said, ‘Your Majesty, I request that you heed me. There has appeared in the world a
- tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and conduct,
“Then King Dhanapati said to Prince Tejodhipati, ‘Prince, did a deity or a human tell you about this?’
- -“He replied, ‘A girl named Sucalitaratiprabhāsaśrī told me.’
-“Then King Dhanapati, having heard that a buddha had appeared, thought how he had obtained the treasure of the birth
- of a buddha. He thought how it was difficult to meet a precious buddha. He thought how seeing a tathāgata dispels the danger
- of the abyss of the lower existences. He thought how it was like encountering a great king of medicines that cures the great
- illness of the kleśas. He thought how this liberates
“He gathered together all the kṣatriyas, the brahmins, the townspeople,
“Having anointed him as the sovereign, he went together with two thousand people to where the Bhagavat, the - Tathāgata Sūryagātrapravara was. Having come into his presence, he bowed his head to the Bhagavat’s feet, circumambulated - the Bhagavat, keeping him to his right, many hundreds of thousands of times, and then sat with his entourage before the - Bhagavat.
-“The Bhagavat Sūryagātrapravara looked at King Dhanapati and all his entourage. At that time his ūrṇā hair
- radiated a light ray called
“At that time, through the inconceivable blessing of the buddha, and through possessing a buddha’s body higher than
- all worlds, and through the entire ocean of the aspects of the voice of a buddha, he taught the dhāraṇī gateway called
“Then King Dhanapati, having heard that dhāraṇī gateway, generated a great Dharma illumination of all Dharmas.
-“The bodhisattvas in that assembly, who were as numerous as the atoms in Jambudvīpa, also attained the dhāraṇī
- gateway called
“Then King Dhanapati, who had attained the illumination of the Dharma, thought, ‘Living in a home, I will not be - able to comprehend such a Dharma as this and will not be able to accomplish this kind of wisdom. I will enter homelessness as - a servant of this bhagavat.’
-“King Dhanapati said to the Bhagavat, ‘Bhagavat, I wish to enter homelessness in the presence of the Bhagavat and - enter the way of a complete bhikṣu.’
- -“The Bhagavat said, ‘Great king, you may consider that the time for that has come.’
-“Then King Dhanapati, together with ten thousand beings, entered homelessness in the presence of the Tathāgata
- Sūryagātrapravara. Not long after entering homelessness, he accomplished the dhāraṇī gateway called
“Prince Tejodhipati attained the seven precious possessions of a cakravartin on that very day, when the moon became - full. When he was on the palace roof encircled by a gathering of women, there appeared before him a great precious wheel - called Pratihatavega, which had a hundred thousand spokes, was adorned by all jewels, was made from divine Jambu River gold, - was shining, and possessed every supreme feature. A great precious elephant called Vajraratnagiritejas appeared. A precious - horse called Nīlagiryanilavega appeared. A great precious jewel called Ādityagarbhaprabhamegharāja appeared. The girl Sucalitaratiprabhāsaśrī appeared as the precious - queen. A precious householder called Prabhūtaghanaskandha appeared. And seventh, a precious minister called Vimalanetra - appeared.
-“In that way, he became a cakravartin king, a possessor of the seven jewels, a sovereign over the four continents, a - follower of the Dharma, a Dharma king, and a victor, endowed with the power and vigor of an empire.
-“He had a thousand sons who were courageous and heroic, with perfectly formed bodies, who could crush the armies of - enemies.
-“He ruled the great land to the ends of the mountains and oceans, adorning it with the Dharma, and it was free of - problems, without enemies, free of harm, without violence, thriving, prosperous, peaceful, with excellent harvests, joyful, - and filled with many beings.
-“There were eighty-four thousand royal capitals in that Jambudvīpa, and in each royal city five hundred vihāras were
- established, and all of them had all the best
“In each vihāra was erected a caitya of the Tathāgata as large as a mountain and adorned on the inside with many - jewels and beautified by various kings of jewels.
-“The Tathāgata Sūryagātrapravara and his followers were invited to come to all those royal cities. In all those
- royal cities, inconceivable offerings of every kind worthy of a tathāgata were made to that tathāgata. He was asked to come because the miraculous manifestations of a buddha’s
- entry into a town generated roots of merit in beings. Beings there who had no faith attained faith. Beings who had faith had
- an increased power of joy on seeing the buddha. Beings who had an increased power of joy attained the pure aspiration to
- enlightenment. Beings who had the pure aspiration to enlightenment developed the motivation of great compassion. Beings who
- were engaged in benefiting beings became dedicated to seeking all the Dharma of the buddhas. Beings who were learned in the
- ways of the Dharma of the buddhas focused their minds on realizing the nature of all phenomena. Beings who had realized the
- equality of all phenomena focused their minds on realizing the equality of the three times. Beings who had attained the
- illumination of the knowledge of the three times entered the light of wisdom in order to perceive the succession of buddhas.
- The beings who had realized the perception of the various tathāgatas focused their minds on gathering all beings. The beings
- who were dedicated to gathering beings generated prayers to purify the bodhisattva path. Beings who had realized the equality
- of the path gave rise to the light of wisdom in order to attain the Dharma wheels of all the buddhas. The beings who had turned toward the aspects
“King Tejodhipati, seeing that beings gained that kind of accomplishment of those kinds of goals, requested the - Tathāgata Sūryagātrapravara to come to all those royal cities in order to ripen and guide those beings through his - inconceivable manifestations and miracles.
-“What do you think, noble one? At that time, in that time, who was Prince Tejodhipati? Do not think that it was - anyone else, for at that time, in that time, the Bhagavat, the Tathāgata Śākyamuni was the Prince Tejodhipati who became the - sovereign of a cakravartin’s kingdom and honored the Tathāgata Sūryagātrapravara.
-“What do you think, noble one? At that time, in that time, who was King Dhanapati, the father of Prince Tejodhipati?
- Do not think that it was anyone else, for at that time, in that time, the Tathāgata Ratnakusumaprabha was King Dhanapati. He
- is now at a bodhimaṇḍa called Sarvavaśitakāyapratibhāsa
“When the Bhagavat, the Tathāgata Ratnakusumaprabha,
“What do you think, noble one? At that time, in that time, who was the king’s queen Padmaśrīgarbhasaṃbhavā, the - mother of Prince Tejodhipati, preeminent among the eighty-four thousand wives? Do not think that it was anyone else, noble - one, for at that time, in that time, Māyādevī, the mother of the Bhagavat, who gave birth to the bodhisattva, who is - established in the liberation of unobscured, complete illumination, who has directly perceived the accomplishments of - tathāgatas in the past, who knows the visions of the births of all bodhisattvas, was King Dhanapati’s preeminent queen, - Padmaśrīgarbhasaṃbhavā. -
-“What do you think, noble one? At that time, in that time, who was Sudarśanā, the preeminent courtesan? Do not think - that it was anyone else, noble one, for at that time, in that time, my mother, Sunetrā, the wife of the Śākya Daṇḍapāṇi, was - Sudarśanā, the preeminent courtesan.
-“What do you think, noble one? At that time, in that time, who was the girl Sucalitaratiprabhāsaśrī? Do not think - that it was anyone else, noble one, for at that time, in that time, I was Sucalitaratiprabhāsaśrī, the daughter of the - courtesan.
-“What do you think, noble one? At that time, in that time, who were the entourage of King Tejodhipati? Do not think
- that they were anyone else, noble one, for they are now those who are established in this very assembly of followers who are
- bodhisattvas established by the Bhagavat in the perfection of the completely good conduct and prayer of bodhisattvas; whose
- bodies appeared as images in all world realms; whose minds never lapse from the practice of all bodhisattva samādhis; whose
- eyes have the perception of directly seeing the faces of all tathāgatas; whose ears perceive the voices of the clouds of the
- aspects of the speech, as vast as space, of all the tathāgatas that resound with the wheel of the Dharma; whose inhalations
- and exhalations have power over the practice of all Dharmas; the sound of whose names resound throughout all the buddha
- realms;
“Noble one, the cakravartin Tejodhipati and I served the Tathāgata Sūryagātrapravara for as long as he lived, with - clothing, food, alms, bedding, medicine during times of illness, and necessary articles.
-“Noble one, after the parinirvāṇa of the Tathāgata Sūryagātrapravara, in that world realm there appeared in the - world the tathāgata named Prasannagātra. We also served him, showed him respect, honored him, venerated him, and made - offerings to him.
-“Subsequently, we served the tathāgata named Jāmbūnadatejorāja who appeared in the world.
- -“Subsequently, we served the tathāgata named Lakṣaṇabhūṣitagātra who appeared in the world.
- -“Subsequently, we served the tathāgata named Vicitraraśmijvalanacandra who appeared in the world.
-“Subsequently, we served the tathāgata named Suvilokitajñānaketu who appeared in the world.
- -“Subsequently, we served the tathāgata named Vipulamahājñānaraśmirāja who appeared in the world. -
- -“Subsequently, we served the tathāgata named Nārāyaṇavajravīrya who appeared in the world.
-“Subsequently, we served the tathāgata named Aparājitajñānasthāma who appeared in the world.
- -“Subsequently, we served the tathāgata named Samantavilokitajñāna who appeared in the world.
- -“Subsequently, we served the tathāgata named Vimalaśrīmegha who appeared in the world.
-“Subsequently, we served the tathāgata named Siṃhavijṛmbhitaprabha who appeared in the world.
- -“Subsequently, we served the tathāgata named Jñānaraśmijvalanacūḍa who appeared in the world.
- -“Subsequently, we served the tathāgata named Guṇaraśmidhvaja who appeared in the world.
-“Subsequently, we served the tathāgata named Jñānabhāskaratejas who appeared in the world.
- -“Subsequently, we served the tathāgata named Ratnapadmapraphullitagātra who appeared in the world.
- -“Subsequently, we served the tathāgata named Puṇyapradīpadhvaja who appeared in the world.
-“Subsequently, we served the tathāgata named Jñānaraśmimeghaprabha who appeared in the world.
- -“Subsequently, we served the tathāgata named Samantavairocanacandra who appeared in the world.
- -“Subsequently, we served the tathāgata named Ābharaṇacchatranirghoṣarāja
“Subsequently, we served the tathāgata named Samantajñānālokavikramasiṃha who appeared in the world.
- -“Subsequently, we served the tathāgata named Dharmadhātuviṣayamaticandra who appeared in the world.
- -“Subsequently, we served the tathāgata named Sattvagaganacittapratibhāsabimba who appeared in the world.
-“Subsequently, we served the tathāgata named Praśamagandhasunābha who appeared in the world.
- -“Subsequently, we served the tathāgata named Samantānuravitaśāntanirghoṣa who appeared in the world. -
- -“Subsequently, we served the tathāgata named Sudṛḍhajñānaraśmijālabimbaskandha who appeared in the world.
-“Subsequently, we served the tathāgata named Amṛtaparvataprabhātejas who appeared in the world.
- -“Subsequently, we served the tathāgata named Dharmasāgaranigarjitaghoṣa who appeared in the world.
- -“Subsequently, we served the tathāgata named Buddhagaganaprabhāsacūḍa who appeared in the world.
-“Subsequently, we served the tathāgata named Raśmicandrorṇamegha who appeared in the world.
“Subsequently, we served the tathāgata named Suparipūrṇajñānamukhaktra who appeared in the world.
- -“Subsequently, we served the tathāgata named Suviśuddhajñānakusumāvabhāsa who appeared in the world.
-“Subsequently, we served the tathāgata named Ratnārciḥparvataśrītejorāja who appeared in the world.
- -“Subsequently, we served the tathāgata named Vipulaguṇajyotiḥprabha who appeared in the world.
- -“Subsequently, we served the tathāgata named Samādhimervabhyudgatajñāna who appeared in the world.
-“Subsequently, we served the tathāgata named Ratnacandradhvaja who appeared in the world.
- -“Subsequently, we served the tathāgata named Arcirmaṇḍalagātra who appeared in the world.
- -“Subsequently, we served the tathāgata named Ratnāgraprabhatejas who appeared in the world.
-“Subsequently, we served the tathāgata named Samantajñānacaryāvilamba who appeared in the world.
- -“Subsequently, we served the tathāgata named Arciḥsamudramukhavegapradīpa who appeared in the world.
- -“Subsequently, we served the tathāgata named Dharmavimānanirghoṣarāja
“Subsequently, we served the tathāgata named Asadṛśaguṇakīrtidhvaja who appeared in the world.
- -“Subsequently, we served the tathāgata named Pralambabāhu who appeared in the world.
- -“Subsequently, we served the tathāgata named Pūrvapraṇidhinirmāṇacandra who appeared in the world.
-“Subsequently, we served the tathāgata named Ākāśajñānārthapradīpa who appeared in the world.
- -“Subsequently, we served the tathāgata named Dharmodgatanabheśvara who appeared in the world.
- -“Subsequently, we served the tathāgata named Vairocanaśrīgarbharāja who appeared in the world.
-“Subsequently, we served the tathāgata named Dharmanārāyaṇaketu who appeared in the world.
- -“Subsequently, we served the tathāgata named
“Subsequently, we served the tathāgata named Dharmasāgarapadma who appeared in the world.
-“Noble one, those and other tathāgatas numbering altogether sixty sextillion appeared in that world realm. I served - them all with clothing, food, alms, bedding, medicine during times of illness, and necessary articles, showed them respect, - honored them, venerated them, and made offerings to them.
-“Noble one, the last of those sixty hundred thousand trillion buddhas was the Tathāgata Arhat Samyaksaṃbuddha - Vipuladharmādhimuktisaṃbhavatejas. When that tathāgata came to the city, I was the king’s wife. Together with householders, - we practiced the gateways of every kind of offering, and after making offerings with the offerings for a tathāgata, we heard - from that bhagavat the Dharma teaching called -
“Noble one, meditating on this liberation, I practiced bodhisattva conduct together with the bodhisattva for kalpas
- as numerous as the atoms in a hundred thousand buddha realms. During those kalpas as numerous as the atoms in that number of
- buddha realms, I served a vast extent of tathāgatas without end or middle. In some kalpas, I served a single tathāgata who
- remained for an entire kalpa. In some kalpas, I served two tathāgatas. In some kalpas, I served countless
“During that time, my bodhisattva bodies’ sizes, shapes, and colors were beyond comprehension. The activities of my - bodies were beyond comprehension. The activities of my speech and of my mind were beyond comprehension. My wisdom’s sight, my - wisdom’s range of activity, and the scope of my wisdom’s samādhi were also beyond comprehension.
-“Noble one, when beings
“Noble one, in that way, as soon as I saw the Tathāgata Vipuladharmādhimuktisaṃbhavatejas, I attained this
- bodhisattva liberation called
“Why is that? Because the way of the liberation of
- completely good bodhisattvas is as immeasurable as the extent of space, as immeasurable as the extent of the
- conceptualizations
“Noble one, the nature of the way of the liberations of the completely good bodhisattvas is the same as the scope of - perception of the tathāgatas.
-“In that way, noble one, for kalpas as numerous as the atoms in buddha realms I gazed again and again upon the - bodhisattva’s body without ever having enough of seeing it.
-“Noble one, it was like when a man and woman have arranged to come together purely for the enjoyment of passion, and - there arises an immeasurable development of their state of mind through their being intoxicated by the concepts and thoughts - of purity that arise from fallacious mental activity.
-“Noble one, in the same way, when I looked upon the bodhisattva’s body, in each instant of mind, from each pore - there appeared to my eyes an immeasurable vast extent of groups of world realms without end or middle, with various grounds, - various arrays of borders, various shapes, various arrays of mountains, various displays of arrays of grounds, various skies - adorned by coverings of clouds, various natures, names, and numbers, and various appearances of buddhas and successions of - tathāgatas, adorned by various bodhimaṇḍas, with various miraculous manifestations of the turning of the Dharma wheel by - tathāgatas, with various arrays of the circles of followers of tathāgatas, with the various sounds of the teaching of the - various ways of the sūtras, with the various accomplishments of the ways of the yānas, with the various illuminations from pure lights and radiances, and with omens that have - never been seen before.
-“From each pore there appeared to my eyes oceans of buddhas without end or middle. In each instant of mind, from - each pore, there appeared continuously to my eyes the adornment of various bodhimaṇḍas, the miraculous manifestations of the - various turnings of the Dharma wheel, and the miraculous manifestations of the sounds of the various ways of the sūtras.
-“In each instant of mind, from each pore, there appeared to my eyes a vast ocean of beings without end or middle, - with houses, parks, divine palaces, rivers, oceans, and dwellings, with various forms and bodies, with various ranges of - enjoyments, with various engagements in conduct and behavior, and with various forms of perfections of faculties.
-“From each pore there appeared to my eyes ways of entering an ocean of the three times, without end or middle.
- -“An ocean, without end or middle, of bodhisattva prayers were purified.
-“There appeared an ocean, without end or middle, of different forms of conduct of the bodhisattva bhūmis.
- -“There appeared a pure ocean, without end or middle, of the perfections of the bodhisattvas.
-“There appeared an ocean, without end or middle, of the past practices of the bodhisattvas.
- -“There appeared an ocean, without end or middle, of the ways of purifying buddha realms.
-“There appeared an ocean, without end or middle, of the ways of the great love of bodhisattvas.
“I comprehended their entering oceans of the power and methods for ripening and guiding all beings. -
-“They accomplished an ocean, without end or middle, of the ways of the clouds of the great compassion of - bodhisattvas.
- -“They increased an ocean, without end or middle, of the great power of the joy of bodhisattvas.
- -“In each instant of mind, they accomplished an ocean, without end or middle, of the methods of gathering all - beings.
-“Noble one, in that way, for kalpas as numerous as the atoms in a hundred buddha realms, in each instant of mind I - perceived and comprehended an ocean, without end or middle, of the ways of the Dharma in each pore of the bodhisattva. - Nevertheless, I did not comprehend them in their entirety, even though I never perceived again what I had perceived before, - even though I did not hear again what I had already heard before.
-“Noble one, in that way, when I was in the harem of Sarvārthasiddha, who had an entourage of a crowd of queens, - through an ocean of the ways of comprehending the realm of phenomena I perceived in each of his pores an ocean, without end or - middle, of the ways of the three times.
-“Noble one, I know and practice only this bodhisattva liberation called
“Depart, noble one. Here at the feet of the Bhagavat Vairocana, upon a precious throne with various adornments that - has in its center a lotus made of the kings of precious jewels, is the mother of the bodhisattva, whose name is Māyādevī. Go - to her and ask her, ‘How are bodhisattvas who practice bodhisattva conduct undefiled by any of the stains of this world? How - do bodhisattvas have an uninterrupted dedication to making offerings to the tathāgatas? How are bodhisattvas irreversible from - attaining the final accomplishment of their activities? How are they free from obscurations in their entry into bodhisattva - liberations? How are they without expectation of a reward from others in all their bodhisattva conduct? How do they have the - direct perception of all the tathāgatas? How do they never lapse from their dedication to gathering all beings? How do they - never lapse from remaining in all bodhisattva conduct until the last future kalpa? How do they never turn back from the - prayers of the Mahāyāna? How do they never lose heart in maintaining and increasing the roots of merit of all beings?’ ”
-Then at that time, Gopā, the Śākya maiden, in order to teach completely this gateway to liberation, through the - blessing of the Buddha recited these verses:
-Sudhana, the head merchant’s son, bowed his head to the feet of the Śākya maiden Gopā, circumambulated the Śākya - maiden Gopā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from - the Śākya maiden Gopā. -
-Sudhana, the head merchant’s son, on the way to Māyādevī, undertaking the wisdom of practicing the scope of the
- activity of the buddhas, thought, “By what means can I see the kalyāṇamitras, honor them, meet them,
While he was dedicated to contemplating and pondering this, Ratnanetrā, the goddess of the city, appeared in the sky - encircled by a crowd of sky goddesses. Her body was adorned by varieties of jewelry, her body was covered in adornments, and - she scattered handfuls of divine flowers of many shapes and colors.
-She said to Sudhana, the head merchant’s son, “Noble one, you should be dedicated to protecting the city of the mind - by not dwelling in delight in saṃsāra’s field of perception. -
-“Noble one, you should be dedicated to adorning the city of the mind through focusing on the ten strengths of the - tathāgatas.
- -“Noble one, you should be dedicated to purifying the city of the mind through being free of envy, greed, and - deception.
-“Noble one, you should be dedicated to pacifying the torment of the city of the mind through realizing the nature of - all phenomena.
- -“Noble one, you should be dedicated to increasing the city of the mind through increasing the power of great - dedication to the accumulation of omniscience.
-“Noble one, you should be dedicated to protecting the city of the mind’s treasury of buildings through gaining power - over dwelling in the vast divine palaces of the samādhis, samāpattis, dhyānas, liberations, and the Dharma.
- -“Noble one, you should be dedicated to illuminating the city of the mind through seeking the attainment of the - perfection of wisdom of all the levels of the established circles of followers of all the tathāgatas. -
-“Noble one, you should be dedicated to strengthening the city of the mind through entering the city of your own mind - through the path of the method of the arising of all the tathāgatas.
- -“Noble one, you should be dedicated to creating the strong walls of the city of the mind through a pure mind that - accomplishes the completely good conduct and prayers of the bodhisattvas.
-“Noble one, you should be dedicated to accomplishing the inapproachability and indestructibility of the city of the - mind through crushing the army of the māras, the friends of wickedness, who are on the side of the māras and the kleśas.
- -“Noble one, you should be dedicated to illuminating the city of the mind through enlightening all beings with the - illumination from the knowledge of the tathāgatas.
-“Noble one, you should be dedicated to moistening the city of the mind through acquiring the rain from the clouds of - the Dharma of all the tathāgatas.
- -“Noble one, you should be dedicated to strengthening the city of the mind through your mind’s acquisition of the - ocean of merit of all the tathāgatas.
-“Noble one, you should be dedicated to increasing the city of the mind through great love pervading all beings.
- -“Noble one, you should be dedicated to purifying
“Noble one, you should be dedicated to making the city of the mind tremble
“Noble one, you should be dedicated to opening the gates to the city of the mind through
“Noble one, you should be dedicated to purifying the city of the mind through turning away
“Noble one, you should be dedicated to strengthening the heart
“Noble one, you should be dedicated to making the city of the mind strong through never lapsing from the diligence - that accomplishes the accumulation of omniscience.
- -“Noble one, you should be dedicated to illuminating the city of the mind through the illumination of remembering the - field of all the tathāgatas of the three times.
-“Noble one, you should be dedicated to being skilled in the ways of analyzing the city of the mind through being - skilled in the wisdom that analyzes the Dharma gateways of the various sūtras of the Dharma wheel of all the tathāgatas. -
- -“Noble one, you should be dedicated to the perception of the city of the mind through teaching the way of the path - and gateways to omniscience that are directly perceivable by all beings.
-“Noble one, you should be dedicated to being skilled in the ways of blessing the city of the mind through the pure - accomplishment of the ocean of prayers of all the tathāgatas in the three times within your own prayer.
- -“Noble one, you should be dedicated to increasing the power of the accumulations of the city of the mind through - increasing the great, vast accumulations of merit and wisdom in the entire realm of the Dharma.
-“Noble one, you should be dedicated to being skilled in the method for emitting light from the city of the mind - through knowing the minds, thoughts, faculties, aspirations, defilements, and purification of all beings.
- -“Noble one, you should be dedicated to being skilled in the way of gaining power over the city of the mind through - gathering all the ways of the realm of the Dharma.
-“Noble one, you should be dedicated to illuminating the city of the mind through remembering and illuminating all - the tathāgatas.
- -“Noble one, you should be dedicated to knowing the nature of the city of the mind through realizing all the ways of - the bodyless Dharma.
-“Noble one, you should be dedicated to examining as an illusion the city of the mind through going to the city of - the Dharma of omniscience.
- -“Noble one, in that way the bodhisattva who is dedicated to the purification of the city of the mind will be able to - attain the accomplishment of all roots of merit.
-“Why is that? Because bodhisattvas who thus purify - the city of the mind have before them no obscurations: there are no obscurations to seeing the buddhas, no obscurations to - hearing the Dharma, no obscurations to venerating and making offerings to the tathāgatas, no obscurations to engaging in - gathering beings, and no obscurations to purifying buddha realms.
-“Noble one, bodhisattvas who are dedicated to seeing kalyāṇamitras with a mind free of all obscurations and with a - higher motivation will with little difficulty see a kalyāṇamitra.
- -“Noble one, the omniscience of bodhisattvas depends on the kalyāṇamitras.”
-Then two of the family of goddesses of the body, who were named Dharmapadmaśrīkuśalā and
- Hrīśrīmañjariprabhāvā,
They revealed to Sudhana, the head merchant’s son, all the bodies of all tathāgatas, which are present everywhere - and facing everywhere. Then they completely circled, to their - right, the entire world, and then shone upon the crown of the head of Sudhana, the head merchant’s son. They completely - pervaded him, from the crown of his head to the pores of his body.
-As soon as the light rays from those goddesses touched Sudhana, the head merchant’s son, in that instant he attained
- the eyesight called
Then the guardian at the door of the meeting hall of the bodhisattvas, the leader of ten thousand rākṣasas, whose
- name was
“Noble one, the bodhisattva who has these ten qualities will be near to all kalyāṇamitras.
-“The bodhisattva who sees the ten entryways to resting in samādhi will attain the direct perception of all
- kalyāṇamitras. What are those ten? They are (1) the entryway to resting in the samādhi of the field of analyzing all phenomena
- as being like dust-free space, (2) the entryway to resting in
- the samādhi of the vision that directly perceives the ocean of all directions, (3) the entryway to resting in the samādhi of
- the nonexamination and nonanalysis of all perception, (4) the entryway to resting in the samādhi of the arising of the clouds
- of tathāgatas in all directions, (5) the entryway to resting in the samādhi of the essence of the accumulation of an ocean of
- omniscient wisdom and merit, (6) the entryway to resting in the samādhi of the development of all aspirations to be
- inseparably near to the occurrence of kalyāṇamitras, (7) the entryway to resting in the samādhi of all the qualities of the
- tathāgatas originating from the mouths
“Noble one, the bodhisattva who has those ten qualities will attain the direct perception of all kalyāṇamitras. The
- bodhisattva who attains the liberation of the samādhi called
That is what
Then Sudhana, the head merchant’s son, stared into the sky and said, “Ārya,
-
Then Sudhana, the head merchant’s son, practicing as he had been told by
He saw on the pericarp of that great lotus made of the kings of jewels a kūṭāgāra called
- Dharmadhātudiksamavasaraṇagarbha, which was well adorned and beautiful, with a base that was the shape of a shining
- vajra.
He saw in the center of the kūṭāgāra a throne of wish-fulfilling jewels with a lotus on its center. It was composed
- of precious jewels, and its base had the representations of all
He saw upon that throne Māyādevī. She had a form that transcended the three worlds. She had a form that resided in
- all worlds and was above all existences. She had a form that was perceived by all beings according to their aspirations
Through possessing the supreme coolness of the Dharma body, Māyādevī revealed a form body in accordance with the - aspirations of beings. In accordance with the aspirations of beings, she manifested bodies that resembled those of all beings - and were superior to the form bodies of all beings.
-Some beings saw Māyādevī in the form of a daughter of
Some saw her as superior through having the form of one of
Some saw her as superior through having the form of one of Sunirmita’s apsarases.
- -Some saw her as superior through having the form of one of Saṃtuṣita’s apsarases.
-Some saw her as superior through having the form of one of Suyāma’s apsarases.
- -Some saw her as superior through having the form of a Trāyastriṃśa apsaras.
- -Some saw her as superior through having the form of a Caturmahārājika apsaras.
-Some saw her as superior through having the form of a daughter of a lord of kumbhāṇḍas.
- -Some saw her as superior through having the form of a daughter of a lord of mahoragas.
- -Some beings saw her as superior through having the form of a daughter of a lord of humans.
-Sudhana, the head merchant’s son, although devoid of the concepts of the forms of all beings, was comprehending the
- thoughts of other beings, and he saw that in the thoughts of all beings Māyādevī had the merit to care for all beings; she had
- a body created by the merit of omniscience; she was inseparable from the practice of the perfection of generosity; she engaged
- equally with all beings; she gathered all beings into the enclosure of great compassion; she manifested from the practice of
- all the qualities of the tathāgatas; she had entered an ocean of all the ways of patience; she increased mentation
Sudhana, the head merchant’s son, saw Māyādevī in those ways and in other ways as numerous as the atoms in - Jambudvīpa.
-Having seen that, he blessed his own body to be as numerous as those of Māyādevī and bowed down to them with bodies - that spread among them all.
-The instant he bowed down, he attained a vast extent, without middle or end, of entrances to samādhi. He looked upon - those entrances to samādhi, identified their characteristics, meditated on them, devoted himself to them, remembered them, - pervaded them, made them vast, viewed them, increased them, accomplished them, and sealed them.
-He arose from those entrances to samādhi and circumambulated Māyādevī and her entourage, keeping her to his right, - and their residence and seats. Then he stood before her with hands together in homage and said, “Āryā, through Mañjuśrī - Kumārabhūta I have developed the aspiration for the highest, complete enlightenment and was inspired to honor the - kalyāṇamitras. In that way, I have honored one kalyāṇamitra after another and have finally come to your feet.
-“Āryā, how does a bodhisattva train in bodhisattva conduct and accomplish omniscience?”
- -Māyādevī answered, “Noble one, I have attained the bodhisattva liberation called
“Noble one, through possessing that liberation, I have become the mother of each one of all the bodhisattvas in - their final existences who are the Bhagavat Vairocana’s miraculous manifestations of being born into the final existences of a - bodhisattva in all the Jambudvīpas in all the world realms in this ocean of world realms. All those bodhisattvas have resided in my belly and emerged from the right side of my - belly.
-“Noble one, in the location of the great city of Kapilavastu in this fortunate four-continent world, as a queen in - the family of King Śuddhodana, I gave birth to the bodhisattva Siddhārtha in an inconceivable, vast, miraculous manifestation - of a bodhisattva’s birth.
-“Noble one, while I was living in the palace of King Śuddhodana, the time came for the bodhisattva to leave Tuṣita.
- From all his pores, from each of his pores, shone many light rays, as numerous as the atoms in countless buddha realms, called
-
“Noble one, in that way, the bodhisattva light rays with one name
“Noble one, in that way, the instant those light rays from the bodhisattva entered my body, the field of the tips of - the light rays from the bodhisattva made visible to me the miracles and modes of the lives of bodhisattvas, and I saw them - all. I saw them all going to their bodhimaṇḍas, sitting on their lion thrones encircled by assembled entourages of - bodhisattvas, encircled by lords of the world, and turning the wheel of the Dharma.
-“I also saw those tathāgatas performing bodhisattva conduct in the past, all their service to tathāgatas, their - first development of aspiration to enlightenment, the miracles of their birth, their complete enlightenment, their turning the - wheel of the Dharma, the miraculous manifestation of their passing into nirvāṇa, and the display of their pure buddha - realms.
-“I also saw all the field of the emanations of those tathāgatas filling all the realms of phenomena in each - instant.
-“Noble one, in that way, the instant those light rays from the bodhisattva entered my body, my own body became - superior to those of all beings. My womb became as vast as space, but my body did not appear to transcend being a human - body.
-“All the displays and residences of the wombs in which dwelled bodhisattvas in the ten directions appeared contained - within my body.
-“Noble one, in that way, there appeared in my body the wombs in which the bodhisattvas resided, together with their
- residences and their enjoyments. In that instant, the
- bodhisattva and bodhisattvas as numerous as the atoms in ten buddha realms who had the same prayer, the same practice of
- conduct, the same roots of merit, the same displays; who were dwelling in the same liberation, residing on the same level of
- wisdom, coming forth through the same miraculous manifestations, accomplishing the same prayers, coming forth through the same
- conduct; having purified Dharma bodies and the powerful presence of a vast, centerless, endless extent, of form bodies coming
- forth through the completely good bodhisattva conduct, prayers, and miraculous manifestations, were seated in the center of
- the precious kūṭāgāras of the lords of nāgas. The nāga king
“They displayed the miraculous manifestations of passing away from all the Tuṣita palaces, displayed taking birth - from each Tuṣita into a four-continent world throughout all the world realms, acted in accordance with their skill in the - inconceivable methods for ripening beings, inspired beings who were careless, brought them up out of all attachments, spread a - great network of light rays that dispelled the darkness in all worlds, ended the sufferings in all lower existences, prevented - all existences in hells, invoked the past karma of all beings, protected all realms of beings, and displayed their bodies to all beings.
-“Together they departed from their Tuṣita palaces and with their entourages entered my body. All of them moved and - walked within my body, their steps ranging from being as wide as a great world realm of a thousand million worlds up to being - as wide as world realms as numerous as the atoms in countless buddha realms.
-“The countless assembled entourages of bodhisattvas at the feet of tathāgatas in all the vast extent of world realms - in the ten directions in each instant came into my body in order to see the miraculous manifestation of the bodhisattva’s - residence in the womb.
-“The Four Mahārājas, Śakra, Suyāma, Saṃtuṣita, Sunirmita,
“All those devas and humans saw the bodhisattva’s various pure enjoyments and displays. Why is that? Because I
- meditated on this bodhisattva liberation called
“Noble one, just as I held in my body the bodhisattva in the Jambudvīpa of this fortunate four-continent world, in the same way I have held him in this miraculous manner in
- all the four-continent worlds of the great world realm of a thousand million worlds. Because I have meditated on this
- bodhisattva liberation called
“Noble one, just as I have been the mother of this Buddha Vairocana, in the same way I have been the mother of a - vast extent, without middle or end, of past tathāgatas. If a bodhisattva was born miraculously from the center of a lotus, I - was a goddess of that lotus bed, I acquired that bodhisattva, and I was known in the world as being the bodhisattva’s mother. - If a bodhisattva was born upon my lap, I acquired them from my lap and was the bodhisattva’s mother. If a bodhisattva were in - that way born spontaneously in a buddha realm, I would be living there as the goddess of the bodhimaṇḍa.
-“Noble one, through various methods I became the mother of the bodhisattvas when they appeared in various ways in - the world as their last existence as bodhisattvas.
-“Noble one, in this world realm I have been the mother who manifested the miraculous bodhisattva birth of the
- Bhagavat Vairocana. In the same way, I was the mother of the tathāgatas Krakucchanda, Kanakamuni, and Kāśyapa. In the same
- way, I will be the mother of all the future tathāgatas in this
“Just as I will be the mother of the bodhisattva Maitreya, in the same way, after Maitreya’s attainment of the
- highest, complete enlightenment of buddhahood, I will be the mother of
“Noble one, in that way I will be the mother of all the future tathāgatas, such as Maitreya and the others I have
- mentioned, and all the other tathāgata arhat samyaksaṃbuddhas of this
“As it is in this world realm, I will in the same way enter countless world realms in the ten directions throughout - the vast extent, without middle or center, of the ways of the realm of phenomena.
-“In the same way that I will be the mother, with countless special qualities, of the Tathāgata Maitreya, I will be the mother, with countless numbers of countless
- special qualities, of the Tathāgata
“Just as I am the mother of the tathāgatas of the
After she had spoken, Sudhana, the head merchant’s son, asked Māyādevī, “Āryā, how long has it been since you
- attained this bodhisattva liberation called
Māyādevī answered, “Noble one, in the past, in time gone by, countless kalpas ago, beyond the scope of the mind,
- beyond kalpas that are beyond the number that can be perceived and known by the vision of wise bodhisattvas, there was a kalpa
- called Śubhaprabha. In that Śubhaprabha kalpa there was a world realm called Merūdgataśrī, which was both pure and defiled,
- formed from many jewels, and endowed with
“In that bodhimaṇḍa called Citramañjariprabhāsa, the bodhisattva Vimaladhvaja sat in order to realize
- omniscience. In order to prevent his realization of omniscience, a māra by the name of Suvarṇaprabha, together with an
- entourage of a great army of māras, made himself visible
“The cakravartin Mahātejaḥparākrama had attained the power of a bodhisattva and displayed manifestations of great - miraculous powers. He manifested a great army that was far more numerous than the māra’s army, and in order to defeat the - māra’s army, it surrounded the bodhimaṇḍa and scattered the great army of the māra. Then the Bhagavat, the Tathāgata - Vimaladhvaja, attained the highest, complete enlightenment of buddhahood.
-“Netraśrī, the bodhimaṇḍa goddess, looked upon the cakravartin king Mahātejaḥparākrama as her son. She bowed to the feet of the Bhagavat and made this prayer: - ‘Bhagavat, wherever I am reborn, may the cakravartin Mahātejaḥparākrama always be my son! May I be his mother when he - attains the highest, complete enlightenment at buddhahood.’
-“She dwelled at the Citramañjariprabhāsa bodhimaṇḍa serving a trillion tathāgatas during the Śubhaprabha kalpa.
-“What do you think, noble one? At that time, in that time, who was Netraśrī, the bodhimaṇḍa goddess? Noble one, do - not think that it was anyone else, for at that time, in that time, I was Netraśrī, the bodhimaṇḍa goddess.
-“What do you think, noble one? At that time, in that time, who was the cakravartin king Mahātejaḥparākrama, who - had attained the power of a bodhisattva, displayed manifestations of great miraculous powers, and scattered the army of that - māra? Do not think that it was anyone else, for at that time, in that time, the Tathāgata Arhat Samyaksaṃbuddha Vairocana was - Mahātejaḥparākrama, the cakravartin king.
-“Noble one, in that way, from that time onward, wherever I was reborn, in all those lives he has been my son. - Wherever he was reborn, practicing bodhisattva conduct in all buddha realms, in all the entrances to roots of merit, in all - the ways of bodhisattva conduct, in all the ways of rebirth, - in all lifetimes as a lord of devas, as a lord of the world, on the level of a supreme deity, as a light among the classes of - beings, wherever he was reborn in order to ripen beings, in all those lifetimes I was his mother. In all existences I have - inseparably been his mother. I have been his mother in all the miraculous bodhisattva births manifested in each instant - through the gateways of bodhisattva births.
-“I have been the mother of the immeasurable vast extent, without middle or end, of the tathāgatas of the past. I am - the mother of the immeasurable vast extent, without middle or end, of the tathāgatas in the ten directions who have appeared - in the present time. In that way, I have been the mother of a bodhisattva for all tathāgatas in their final lifetime, and from - the navel of all those tathāgatas shone many light rays that illuminated my body and mind.
-“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In the paradise of the lord of Trāyastriṃśa resides Surendrābhā, the daughter of the deva - Smṛtimat. Go to her and ask her, ‘How should a bodhisattva - train in and practice bodhisattva conduct?’ ”
-Sudhana, the head merchant’s son, bowed his head to the feet of Māyādevī, circumambulated her many hundreds of - thousands of times, keeping her to his right, and, looking back again and again, departed from Māyādevī. -
-Sudhana went to the paradise of the lord of Trāyastriṃśa and approached the deva maiden Surendrābhā, the daughter of - the deva Smṛtimat. He bowed his head to the feet of the deva maiden Surendrābhā, circumambulated the deva maiden Surendrābhā - many hundreds of thousands of times, keeping her to his right, and then stood before the deva maiden Surendrābhā with his - palms together in homage and said, “Āryā, goddess, I have developed the aspiration for the highest, complete enlightenment, - but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have - heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in - bodhisattva conduct and how they should practice it!”
-When he had said that, the deva maiden Surendrābhā said to Sudhana, the head merchant’s son, “Noble one, I have
- attained the bodhisattva liberation called
“Noble one, I remember a kalpa called
“I know when those buddha bhagavats were bodhisattvas, were within the bodies of their mothers, were born, took - their first seven steps, roared the lion’s roar, were youths, were within their harems, set forth into homelessness, attained - the enlightenment of buddhahood, turned the wheel of the Dharma, and displayed all the miraculous manifestations of a buddha, - and when they ripened and guided beings, throughout all those times, from their first development of the aspiration for - enlightenment until their final Dharma teaching. I remember that, recollect that, grasp that, retain that, reflect upon that, - and follow that.
-“There was a kalpa called
“There was a kalpa called Subhaga, in which I served as many tathāgatas as there are atoms in a buddha realm.
- -“There was a kalpa called Anilambha, in which I served eighty-four hundred thousand quintillion tathāgatas.
-“There was a kalpa called
“There was a kalpa called Atulaprabha, in which I served as many tathāgatas as there are grains of sand in twenty - Ganges Rivers.
-“There was a kalpa called Uttaptaśrī, in which I served as many tathāgatas as there are grains of sand in one Ganges - River. -
- -“There was a kalpa called Sūryodaya, in which I served as many tathāgatas as there are grains of sand in eighty - Ganges Rivers.
-“There was a kalpa called Jayaṃgama, in which I served as many tathāgatas as there are grains of sand in sixty - Ganges Rivers.
- -“There was a kalpa called
“Noble one, in that way, I remember never being apart from the tathāgata arhat samyaksaṃbuddhas throughout kalpas
- as numerous as the grains of sand in the Ganges River. I heard from all those tathāgatas this bodhisattva liberation called
-
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In the great city of Kapilavastu resides a teacher of children by the name of Viśvāmitra. Go to - him and ask him, ‘How should a bodhisattva train in and practice bodhisattva conduct?’ ”
-Then Sudhana, the head merchant’s son, filled with joy, delighted, elated, pleased, and happy, bowed his head to the - feet of the deva maiden Surendrābhā. He circumambulated the deva maiden Surendrābhā many hundreds of thousands of times, - keeping her to his right, and, looking back at her again and again, departed from the deva maiden Surendrābhā.
-Sudhana descended from the paradise of the lord of Trāyastriṃśa and eventually came to Viśvāmitra, the teacher of - children, in the city of Kapilavastu. When he came to him, he bowed his head to the feet of Viśvāmitra, the teacher of - children; circumambulated Viśvāmitra, the teacher of children, many hundreds of thousands of times, keeping him to his right; - and then stood before Viśvāmitra, the teacher of children, with his palms together in homage and said, “Ārya, I have developed - the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct - and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I - pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!” -
-When he had said that, Viśvāmitra, the teacher of children, said to Sudhana, the head merchant’s son, “Noble one, - Śilpābhijña, a head merchant’s son here, has studied the knowledge of words from bodhisattvas. You should go to him and ask - him, and he will teach you how bodhisattvas should train in bodhisattva conduct and how they should practice it.”
-Sudhana went to where Śilpābhijña, the head merchant’s son, was present. When he came to him, he bowed his head to - the feet of Śilpābhijña, the head merchant’s son, then stood before Śilpābhijña, the head merchant’s son, with his palms - together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know - how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give - instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva - conduct and how they should practice it!”
-When he had said that, Śilpābhijña, the head merchant’s son, said, “Noble one, I have attained the bodhisattva
- liberation called
“Noble one, in that way, while studying the alphabet, through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Through reciting the letter
“Noble one, I have realized those entrances to the perfection of wisdom and so on, countless innumerable entrances - to the perfection of wisdom.
- -“Noble one, in that way, I have attained the bodhisattva liberation called
“Noble one, I know only that, and therefore how could I know or describe the qualities of the bodhisattvas who have
- attained perfection in all mundane and supramundane arts; who engage in all arts; who comprehend all writing, numbers,
- counting, and calculations; who have attained skill in the ways of all mantras and medicines; who heal demonic afflictions
- from bhūtas, planets and stars, apasmāras, kākhordas, and vetālas; who know the medicines and methods that heal the elements
- of beings; who know the practices of the collected methods for the elements; who know the origin, creation, classes, sources,
- and values of gold, jewels, pearls, beryl, conch, crystal, coral, red pearls, white coral, saffron, rubies, emeralds,
“Depart, noble one. In the town called Vartanaka in the region called Kevalaka in this land of Magadha resides a - kalyāṇamitra by the name of Bhadrottamā. Go to her and ask her, ‘How should a bodhisattva train in and practice bodhisattva - conduct?’ ”
-Sudhana, the head merchant’s son, bowed his head to the feet of Śilpābhijña, the head merchant’s son. He - circumambulated Śilpābhijña, the head merchant’s son, many hundreds of thousands of times, keeping him to his right, and, - looking back at him again and again, he departed from Śilpābhijña, the head merchant’s son.
-Sudhana, the head merchant’s son, went to the town called Vartanaka in the region of Kevalaka and approached the - kalyāṇamitra Bhadrottamā. When he approached the kalyāṇamitra Bhadrottamā, he bowed his head to her feet, and then he stood - before the kalyāṇamitra Bhadrottamā with his palms together in homage and said, “Āryā, I have developed the aspiration for the - highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they - should practice it. Āryā, I have heard that you give - instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct - and how they should practice it!”
-When he had said that, the kalyāṇamitra Bhadrottamā said, “Noble one, I know and teach the Dharma teaching called -
“Noble one, I know only this Dharma teaching called
“Depart, noble one. In the southern region there is town called Bharukaccha. There resides a goldsmith by the name - of Muktāsāra. Go to him and ask him, ‘How should a bodhisattva train in and practice bodhisattva conduct?’ ”
-Sudhana, the head merchant’s son, bowed his head to the feet of the kalyāṇamitra Bhadrottamā. He circumambulated the kalyāṇamitra Bhadrottamā many hundreds of thousands of - times, keeping her to his right, and, looking back at her again and again, he departed from the kalyāṇamitra Bhadrottamā.
-Sudhana, the head merchant’s son, eventually arrived in the southern region, and in the town of Bharukaccha he - approached the goldsmith Muktāsāra. He bowed his head to the feet of the goldsmith Muktāsāra and then, standing before him - with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I - do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.
-“Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how - bodhisattvas should train in bodhisattva conduct and how they should practice it!”
-When he had said that, the goldsmith Muktāsāra said, “Noble one, I know the bodhisattva liberation called
-
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In the forest beside this town of Bharukaccha resides a householder by the name of
Sudhana, the head merchant’s son, bowed his head to the feet of the goldsmith Muktāsāra. He circumambulated the - goldsmith Muktāsāra many hundreds of thousands of times, keeping him to his right, and, looking back at him again and again, - he departed from the goldsmith Muktāsāra.
-Sudhana went to the householder
When he had said that, the householder
“Noble one, I know only this bodhisattva liberation called
“Depart, noble one. In this southern region there is a town called Roruka. There resides a householder by the name - of Ajitasena. Go to him and ask him, ‘How should a bodhisattva train in and practice bodhisattva conduct?’ ”
-Sudhana, the head merchant’s son, bowed his head to the feet of the householder
Sudhana eventually reached the town of Roruka and approached the householder Ajitasena, bowed his head to the feet - of the householder Ajitasena, stood before him, and, with his - palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not - know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you - give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva - conduct and how they should practice it!”
-When he had said that, the householder Ajitasena said, “Noble one, I have attained the bodhisattva liberation called
-
“Depart, noble one. In this southern region, in the village called
Sudhana, the head merchant’s son, bowed his head to the feet of the householder Ajitasena. He circumambulated the - householder Ajitasena many hundreds of thousands of times, keeping him to his right, and, looking back at him again and again, - he departed from the householder Ajitasena.
-Sudhana eventually reached the village of
When he had said that, the brahmin Śivarāgra said, “Noble one, I have the conduct empowered by truth. There is the
- speech of truth by which the bodhisattvas in the three times have not turned back, do not turn back,
“Noble one, I know only this empowerment of the truth. How could I know the conduct or describe the qualities of the - bodhisattvas who have attained the speech devoted to truth?
-“Depart, noble one. In this southern region there is a town called Sumanāmukha. There resides a boy by the name of - Śrīsaṃbhava and a girl by the name of Śrīmati. Go to them and ask them, ‘How should a bodhisattva train in and practice - bodhisattva conduct?’ ”
-Sudhana, the head merchant’s son, bowed his head to the feet of the brahmin Śivarāgra. He circumambulated the - brahmin Śivarāgra many hundreds of thousands of times, keeping him to his right, and, looking back at him again and again, he departed from the brahmin Śivarāgra.
-Sudhana eventually reached the town of Sumanāmukha and approached the boy Śrīsaṃbhava and the girl Śrīmati. He bowed - his head to their feet, stood before them with his palms together in homage, and said, “Āryas, I have developed the aspiration - for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what - way they should practice it. Āryas, I have heard that you give instruction and teachings to bodhisattvas! I pray that you - explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”
-The boy Śrīsaṃbhava and the girl Śrīmati said to Sudhana, the head merchant’s son, “Noble one, we have both attained
- and manifested the bodhisattva liberation called
“Noble one, through possessing this liberation, we see all worlds as the appearance of illusions arising from - illusory causes and conditions.
-“We know karma and kleśas to be illusions, and so we know all beings to be the appearance of illusions.
-“We see that all beings
“We see that all phenomena
“We see that all three realms also are the appearance of illusions because they arise from erroneous illusions.
“We see the passing away and transference, conception, birth, old age and death, misery, wailing, suffering,
- unhappiness, and agitation of all beings as the appearance of illusions because they arise from the illusion
“We see all realms also as illusions because they arise from being bewildered by conceptions of nonexistence because
- of the illusions
“We see all śrāvakas and pratyekabuddhas as the appearance of illusion because they arise from illusory
“We also know the successive ripening and guiding of beings through bodhisattva conduct and prayers to be like the - appearance of illusions because they are accomplished as illusions having emanated conduct and guidance that have the nature - of being illusions.
-“We see the field of buddhas and bodhisattvas as the appearance of illusions, because it is accomplished through the - illusion of prayers and wisdom and has the nature of being an illusory inconceivable range of perception.
-“Noble one, the two of us know only this bodhisattva liberation called
Then the boy Śrīsaṃbhava and the girl Śrīmati, through having saturated Sudhana, the head merchant’s son, with
- inconceivable, powerful roots of merit, and having taught him their own liberation, said, “Depart, noble one. In this southern
- region there is a great park called Mahāvyūha in a province called Samudrakaccha. Within it there is a great kūṭāgāra called
- Vairocanavyūhālaṃkāragarbha, which has been created by the ripening of a bodhisattva’s roots of merit. It has appeared from the mind and mentation of a bodhisattva. It has arisen
- from the prayers of a bodhisattva. It has appeared from the power of a bodhisattva. It has been emanated by the power of the
- higher knowledge of a bodhisattva. It has appeared from the skillful methods of a bodhisattva. It has been perfected by the
- strength of the merit and knowledge of a bodhisattva. It has manifested for the guiding of beings by the great compassion of a
- bodhisattva. It has been accomplished by the display of the blessing of a bodhisattva. It is adorned by dwelling in the
- inconceivable state of bodhisattva liberation. Within it resides the bodhisattva mahāsattva Maitreya, in order to take into
- his care the humans who dwell on the
“Go to him and ask him, ‘How should a bodhisattva inquire about bodhisattva conduct? How should a bodhisattva purify
- the bodhisattva path?
-
“Why should you do that? Noble one, the bodhisattva Maitreya has understood all bodhisattva conduct, he has - comprehended the minds and thoughts of all beings, he has followed the conduct of all beings, he is focused on ripening and - guiding all beings, he has completed all the perfections, he dwells on all the bodhisattva bhūmis, he has attained all the - patience of a bodhisattva, he is free of the defects of a bodhisattva, he possesses all the prophecies of a bodhisattva, he - delights in all the liberations of a bodhisattva, he has acquired all the blessings of the buddhas, and he has been empowered - by the empowerment of the range of omniscience of all the tathāgatas. -
-“Noble one, that kalyāṇamitra will saturate you with roots of merit, he will increase your aspiration for - enlightenment, he will make the element of your superior aspiration stable, he will purify all your roots of merit, he will - increase the force of your bodhisattva powers, he will reveal the unobscured direction of the Dharma, he will make you realize - the understanding of all the bhūmis that are entered, he will make you enter the gateways to the arising of the prayers of all - bodhisattvas, and he will show you the gateway to the arising of the attainment of the completely good bodhisattva - conduct.
-“Noble one, do not be attached to one root of merit! Do not be devoted to one illumination from the light of a - Dharma gateway! Do not be dedicated to accomplishing one prayer! Do not continuously follow through one prophecy! Do not have - the perception that three kinds of patience are enough! Do not continually bring to completion six perfections! Do not make - attaining ten bhūmis the ultimate goal! Do not aspire to possess and purify a measurable number of buddha realms! Do not be - satisfied by rejoicing in and serving a measurable extent of kalyāṇamitras!
-“Why is that? Noble one, a bodhisattva must gather countless roots of merit; must accomplish countless bodhisattva accumulations; must gather countless causes of
- bodhisattva motivation; must train in countless ways of dedication;
“Noble one, in brief, bodhisattva conduct manifests equally to all beings because it ripens all beings;
-
“Therefore, noble one, never weary of seeking for kalyāṇamitras! Never feel you have had enough of seeing - kalyāṇamitras! Never feel you no longer need to ask questions of kalyāṇamitras! Never turn your thoughts away from being with - kalyāṇamitras! Never cease from revering and venerating kalyāṇamitras! Never maintain the instructions and teachings of the - kalyāṇamitras incorrectly! Never have doubts concerning the attainment of the qualities of the kalyāṇamitras! Never have - uncertainty concerning the teaching of gateways that have been brought forth by the kalyāṇamitras! Never have anger toward the - following of worldly ways through the use of methods by kalyāṇamitras! Never let your mind and body deviate from the development of adoration for the - kalyāṇamitras!
-“Why is that? Noble one, hearing of all the bodhisattva conducts of bodhisattvas is dependent on the kalyāṇamitras.
- All the completion of the qualities of a bodhisattva comes from the kalyāṇamitras. All the continuation of bodhisattva prayers
- comes from the kalyāṇamitras. All the roots of merit of a bodhisattva are created by the kalyāṇamitras. All the accumulations
- of a bodhisattva are accomplished by the kalyāṇamitras. All the lights from the Dharma doors of the bodhisattvas come from the
- kalyāṇamitras. All the pure doors of the setting-forth of bodhisattvas
“Noble one, the bodhisattvas cared for by the kalyāṇamitras do not fall into the lower existences. The bodhisattvas
- in the care of the kalyāṇamitras do not turn away from the Mahāyāna. The bodhisattvas who are in the thoughts of the
- kalyāṇamitras do not transgress the trainings. The bodhisattvas guarded by kalyāṇamitras do not fall into the hands of bad
- companions. The bodhisattvas protected by kalyāṇamitras do not lapse from the Dharma of the bodhisattvas. The bodhisattvas
- being cared for by kalyāṇamitras transcend the
“Why is that? Noble one, the kalyāṇamitras have purified all obscured qualities. The kalyāṇamitras have turned away
- from bad actions. The kalyāṇamitras have understood what is not to be done. They have eliminated all states of carelessness.
- They have dispelled the darkness of ignorance. They have cut through the bondage of wrong views. They have left the city of
- saṃsāra. They have discarded worldly states. They have become free from the noose of
“Noble one, in that way, the kalyāṇamitras are like mothers because they give birth to the family of the buddhas. - The kalyāṇamitras are like fathers because they accomplish great benefits. The kalyāṇamitras are like nannies because they - guard from all bad actions. The kalyāṇamitras are like teachers because they bring understanding of bodhisattva training. The - kalyāṇamitras are like guides because they bring others onto the bodhisattva path. The kalyāṇamitras are like doctors because - they free others from the illness of the kleśas. The kalyāṇamitras are like the Himalayas because they multiply the medicinal - herbs of wisdom. The kalyāṇamitras are like heroes because they guard from all fears. The kalyāṇamitras are like ferry captain - because they bring others across the great river of saṃsāra. The kalyāṇamitras are like sea captains because they take others - to the island of the jewels of omniscient wisdom.
-“Noble one, you should approach the kalyāṇamitras continuously, thinking in this way: You should approach the kalyāṇamitras with a mind like the earth for carrying
- all burdens without weariness, with a mind like a vajra because it is indestructible, with a mind like the
-
“Noble one, you should think of yourself as a sick person, think of the kalyāṇamitra as a doctor, think of the - instructions as medicine, and think of dedication to their practice as being healed from illness. -
-“Noble one, you should think of yourself as a traveler, think of the kalyāṇamitra as a guide, think of the - instructions as the path, and think of their practice as traveling safely.
-“Noble one, you should think of yourself as someone crossing to the opposite shore, think of the kalyāṇamitra as a - ferry captain, think of the teachings as the jetty, and think of their practice as the boat.
-“Noble one, you should think of yourself as a farmer, think of the kalyāṇamitra as a nāga
“Noble one, you should think of yourself as a poor person, think of the kalyāṇamitra as Vaiśravaṇa, think of the - instructions as wealth and gifts, and think of their practice as becoming free from poverty.
-“Noble one, you should think of yourself as a pupil, think of the kalyāṇamitra as a teacher, think of the - instructions as the arts, and think of their practice as learning the arts.
-“Noble one, you should think of yourself as someone in danger, think of the kalyāṇamitra as a hero, think of the - instructions as weapons, and think of their practice as the elimination of enemies.
-“Noble one, you should think of yourself as a merchant, think of the kalyāṇamitra as a sea captain, think of the - instructions as jewels, and think of their practice as gathering jewels.
-“Noble one, you should think of yourself as a good son, think of the kalyāṇamitra as your parents, think of the instructions as the behavior of - someone from a good family, and think of their practice as keeping to that good behavior.
-“Noble one, you should think of yourself as a prince, think of the kalyāṇamitra as a Dharma king and the prime - minister, think of the instructions as the king’s law, and think of their practice as looking at the crown and adornments of - the king of wisdom, the turban of the Dharma bound upon his head, and the Dharma king’s city.
-“Noble one, you should approach the kalyāṇamitras meditating on those thoughts and perceptions of the kalyāṇamitras.
-“Why is that? Noble one, it is because when a bodhisattva, who has a pure superior motivation toward the
- kalyāṇamitras, is practicing all the instructions of the kalyāṇamitras, all the bodhisattva’s roots of merit will increase
- like the grass, bushes, herbs, and forests that depend on the Himalayas. The bodhisattva becomes a container of all Dharmas
- just as the great ocean is a container of water. The bodhisattva becomes the source of many qualities just as the great ocean
- is a source of many jewels. The bodhisattva purifies just as the heat of fire purifies gold. The bodhisattva is higher than
- the world just as
“In brief, noble one, the bodhisattvas who follow thus the instructions of the kalyāṇamitras possess uncountable
- millions of quintillions of qualities. They purify millions of quintillions of higher motivations. They increase millions of
- quintillions of bodhisattva powers. They purify
“Thus, noble one, in brief, all bodhisattva conduct, all bodhisattva perfections, all bodhisattva bhūmis, all
- bodhisattva entries into patience, all bodhisattva gateways to samādhi, all bodhisattva miraculous manifestations through the
- wisdom of higher cognition, all the bodhisattva illumination through mental retention and eloquence, all limitless
- ripened
Sudhana, the head merchant’s son, having listened to the teaching that praised the qualities of the kalyāṇamitras, - having listened to limitless bodhisattva conduct and the vast qualities of the buddhas, was filled with joy, delighted, - elated, pleased, and happy, and he bowed his head to the feet of the boy Śrīsaṃbhava and the girl Śrīmati. He circumambulated - the boy Śrīsaṃbhava and the girl Śrīmati many hundreds of thousands of times, keeping them to his right, and, looking back at - them again and again, he departed from the boy Śrīsaṃbhava and the girl Śrīmati. -
-Sudhana, the head merchant’s son, his mind moistened by the instructions of the kalyāṇamitra, contemplated
- bodhisattva conduct. Thinking of how his many bodies in the past had failed to practice perfect conduct, he made resolute the
- strength of his body. Thinking of how his body and mind throughout the past, even though pure, were the worthless continuation
- of a saṃsāric mind, he applied the attention of his mind to conduct. Thinking how his actions throughout the past had been
- impure, had been devoted to the world, and were worthless hardships, he contemplated accomplishing in the present that which
- is very meaningful. Thinking how throughout the past he had
- developed thoughts through incorrect examination, he generated the strength to create the correct examination of bodhisattva
- conduct. Thinking how his past bodies had a range of activity
He looked upon the body he had attained at that present time as the basis for illness, death, and misery, as a
- treasure that comes together and comes apart, and as the cause and condition for dedication to the practice of bodhisattva
- conduct until the last future kalpa; for dedication to ripening beings and possessing
With such a motivation, such thoughts, and such fundamental dedication, with the faith that is created by the belief
- of all bodhisattvas, with the regard that is created by the aspirations of all bodhisattvas, with the respect that is created
- by the higher motivation of all bodhisattvas, with the reverence that is created by the power of the belief of all
- bodhisattvas, with the strength of the power of belief that is created by the aspiration to buddhas
In that way, for a moment he examined that kind of accomplishment and, through the power of accomplishment through - the higher motivation and prayer that arise from aspiration and faith, was empowered to continuously be at the feet of all the - tathāgatas.
-In the same way, he was empowered to be directly before all bodhisattvas, before the locations of all kalyāṇamitras, - before all the caityas of the tathāgatas, before all the statues of the tathāgatas, before all the palaces of the buddhas and - bodhisattvas, before all the locations of the precious Dharma, and before the locations and caityas of all śrāvakas and - pratyekabuddhas. He was continuously and directly present in all the gatherings of beings up to the gatherings of the āryas, - in the places of offering, and before gurus and parents, through the way of undifferentiated wisdom bodies going everywhere - with empowered perception and empowered by the mental activity of wisdom.
-Just as there were those perceptions at the door of the great Vairocanavyūhālaṃkāragarbha kūṭāgāra, which have
- just been described, he was empowered in the same way to bow down and pay homage throughout the entire realm of phenomena. He
- was thus empowered continuously, throughout the future, by sameness with the extent of the measureless realm of space, by sameness with the realm of phenomena without obscuration,
- by sameness with reaching the limits of existences, by sameness with the nonconceptual true nature,
Then, for a long time, with his mind saturated by the inconceivable force of his roots of merit, with well-being of - body and mind, he stood at the gateway of the kūṭāgāra and for a little while gazed unblinking at the - Vairocanavyūhālaṃkāragarbha kūṭāgāra. Then with palms together in homage, he circumambulated it many hundreds of thousands - of times.
-Then, with his mind inspired by that kind of perception and mentation, he said these words: “This is the dwelling of
- those who are present within the dwelling of emptiness, the absence of characteristics, and the absence of aspiration; of
- those who are present within the dwelling of the indivisibility of the realm of the Dharma; of those who are present within
- the dwelling of the imperceptibility of the realm of beings; of those who are present within the dwelling of the birthlessness
- of all phenomena; of those who are present within the dwelling of the locationlessness of all worlds; of those who are present
- within the dwelling of the baselessness of all beings; of those who are present within the dwelling of meditation on all
- locations; of those who are present within the dwelling of nondependence on any source of dependence; of those who are present
- within the dwelling of nonreliance on any body; of those who are present within the dwelling of the elimination of all
- conceptions;
“This is the dwelling of those who are present in the location of being present at the feet of all the buddhas.
-“This is the dwelling of those who are present in the location of entering all kalpas within one kalpa and one kalpa - within all kalpas; of those who are present in the location where there is no difference between all realms and one realm or - between one realm and all realms; of those who are present in the location of compliance with all Dharmas in one Dharma and - with one Dharma in all Dharmas; of those who are present in the location where there is no difference between all beings and - one being or between one being and all beings; of those who are present in the location where there is no duality between all - buddhas and one buddha, or between one buddha and all buddhas; of those who are present in the location where they enter all - times in one instant; of those who are present in the location where with a single motivation they go to all realms; of those - who are present in the location where their images appear in the locations of all beings; of those who are present in the - location where there is the motivation to bring benefit and happiness to all worlds; of those who are present in the location - where all attainments are dependent on oneself; of those who, - though they have transcended all worldly locations, appear in the locations of all beings in order to ripen all beings; of - those who, though they do not dwell in any realm, are present in all realms in order to make offerings to all the tathāgatas; - of those are present in all buddha realms in order to perceive the displays of all buddha realms without moving from their - locations; of those who though they are present at the feet of all tathāgatas are free from attachment to the concept of - buddhas; of those who are present in all the locations where there is reliance on all kalyāṇamitras but there is no wisdom - among beings that is equal or similar to theirs; of those who, though they are present in the dwellings of māras, are free of - delighting in sensory pleasures; of those who, though they are present in the locations of entry into all conceptual - identifications, have minds that have dispelled all conceptual identifications; of those who, though they possess bodies that - spread throughout all beings, do not roam with the duality of self and beings; of those who, though they possess bodies that - enter all world realms, do not roam through the realm of phenomena as differentiated locations; of those who, though they pray - to be present in all future kalpas, do not dwell in the conceptions of long or short kalpas; and of those who, without - deviating from the tip of a single hair, appear in all world realms.
-“This is the dwelling of those who dwell in the location of entering such a difficult direction of the Dharma.
-“This is the dwelling of those who dwell in profound locations, who dwell in nondual locations, who dwell in locations without characteristics, who dwell in locations - without negations, who dwell in locations without objects of perception, who dwell in locations without conceptual - elaborations, who dwell in locations of great love and great compassion, who dwell in locations that śrāvakas and - pratyekabuddhas are unable to enter, who dwell in locations that transcend the scope of all māras, who dwell in locations - that are unstained by the scope of all worlds, who dwell in the locations of the perfections of the bodhisattvas, and who - dwell in the locations that correspond to the locations of all the buddhas.
-“They who dwell in the location free of all characteristics do not enter the faultlessness of the śrāvakas. They who
- dwell in the location of the birthlessness of all phenomena do not fall into the nature of birthlessness. They who dwell in
- the location of unattractiveness do not manifest the nature of freedom from desire, nor do they dwell together with the
- qualities of desire. They who dwell in the location of love do not have minds that follow the stains of anger. They who dwell
- in the location of dependent origination have no ignorance in relation to all phenomena. They who dwell in the location of the
- four dhyānas do not arise through the power of dhyāna. They who dwell in the location of the four
Then Sudhana, the head merchant’s son, recited these verses:
-Then Sudhana, the head merchant’s son, having praised through these and countless other praises to the bodhisattvas - who dwelled in the great kūṭāgāra called Vairocanavyūhālaṃkāragarbha, bowed down to them, prostrated to them, gazed - reverently upon them, honored them, faced them, and made offerings to them, and he waited at the door of the great kūṭāgāra - called Vairocanavyūhālaṃkāragarbha, hoping to see the bodhisattva mahāsattva Maitreya and delighting to meet the bodhisattva - mahāsattva Maitreya.
-Then he saw the bodhisattva Maitreya coming from somewhere else outside the kūṭāgāra, with a retinue of many - hundreds of thousands of beings and preceded by many lords of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and - mahoragas. On his right was Śakra and on his left Brahmā. The lords of the world were paying homage to him, and he was - encircled and preceded by many hundreds of thousands of brahmins as his family and friends. Seeing him coming to the great - kūṭāgāra Vairocanavyūhālaṃkāragarbha, Sudhana, overjoyed, pleased, happy, and content, looking in the direction of the - bodhisattva Maitreya, bowed down, prostrating with his entire body to the bodhisattva Maitreya in the distance. -
-Then the bodhisattva Maitreya looked upon Sudhana, the head merchant’s son, and with his right hand indicated him to - his retinue and recited these verses:
-Then Sudhana, the head merchant’s son, stood before the bodhisattva mahāsattva Maitreya with his palms together in - homage and said, “Ārya, I have set out upon the highest, complete enlightenment, but I do not know how bodhisattvas should - train in bodhisattva conduct and in what way they should practice it.
-“Ārya Maitreya, you have been prophesied by all the tathāgatas to be only one lifetime from the highest, complete - enlightenment.
-“Those who are only one lifetime from the highest, complete enlightenment have transcended all the established
- states of bodhisattvas. They have entered the faultlessness of bodhisattvas. They have completed all the perfections. They
- have entered all the gateways to patience. They have attained all the bodhisattva bhūmis. They delight in all the entrances to
- the bodhisattva liberations. They have accomplished all samādhis. They have realized all the states of existence of bodhisattvas. They have attained all the
- ways of the light of retention and eloquence. They have gained all the powers of bodhisattvas. They have gathered all the
- accumulations of bodhisattvas. They delight in the ways of skill in wisdom and methods. They have developed the ways of the
- light of great higher cognition, knowledge, and wisdom. They have come forth from all trainings. They have purified all
- bodhisattva conduct. They have accomplished all the gateways that arise from prayer. They have obtained the prophecies of all
- tathāgatas. They are skilled in the gateways that arise from all yānas. They have obtained the blessing of all the tathāgatas.
- They have grasped the enlightenment of all the buddhas. They have gained the Dharma treasure of all the tathāgatas. They
- possess the treasure of the secrets of all the tathāgatas. They are the heads of all the secret fields of all bodhisattvas.
- They are heroes who alarm all the hosts of the kleśas. They are the guides for those lost in the wilderness of saṃsāra. They
- are physicians for those afflicted by the illness of the kleśas. They are supreme among all beings. They are lords of all
- lords of the world.
“Ārya, I pray that you teach me how bodhisattvas should train in bodhisattva conduct, how they should practice it,
- how practicing bodhisattvas should attain all the Dharmas of the buddhas; serve the realms of beings by taking care of them;
- correctly reach the conclusion of the commitments that have been made; accomplish the great bodhisattva conduct that has been
- undertaken; bring relief to worlds and their devas; not
- deceive
The bodhisattva mahāsattva Maitreya looked at all his assembly of followers and, indicating Sudhana, the head - merchant’s son, said, “Noble ones, regard how this head merchant’s son has asked me about the accomplishment of bodhisattva - conduct and qualities. Patient ones, this head merchant’s son, with this kind of diligent undertaking, with this kind of - dedication to a goal, with this kind of aspiring commitment, with this kind of firm motivation, with this kind of unflagging - diligence, with this kind of unceasing appetite for the Buddha’s Dharma, with this kind of quest for what is superior, with - this kind of conduct as if his hair were on fire, with this kind of longing to see kalyāṇamitras, with this kind of unwearying - service to the kalyāṇamitras, has sought out all kalyāṇamitras, questioned them, and honored them. Sent by Mañjuśrī - Kumārabhūta, starting from the city of Dhanyākara, he has roamed throughout the southern region, asked questions of a hundred - and ten kalyāṇamitras, and finally come before me, throughout that time proceeding with a superior motivation free of any kind - of weariness.
-“Noble ones, it is very rare to hear the name, see the body, accompany the field of activity, or have a conduct - equal to that of someone who is, in this way, established in the Mahāyāna, who has maintained a great commitment, who has a - mind that is disciplined by a great aspiration, who wears the armor of great compassion, who has the intention to protect all - beings with great love, who is dedicated to the perfection of diligence, who is dedicated to protecting the multitude of fellow traveling beings, who is engaged in - freeing beings from the great ocean of saṃsāra, who is a follower of the great path to omniscience, who is dedicated to making - available the great ship of the Dharma, who is determined to accumulate great Dharma and precious merit, and who is dedicated - to gathering the accumulation of a great gift of the Dharma.
-“Why is that? Noble ones, it is because this excellent individual has risen up in order to protect all beings. He - has appeared in order to free all beings from suffering; in order to eliminate all lower existences; in order to dispel all - inopportune paths; in order that all frightening paths be forsaken; in order to dispel all the darkness of ignorance; in order - that all the wildernesses of saṃsāra be left behind; in order to repel all the cycles of the existences of beings; in order to - transcend the scope of all māras; in order that all bases of dependency be risen above; in order that there will be no basis - in any of the classes of existence; in order that beings will be extracted from the swamp of desire; in order that they - forsake desire for pleasures; in order that they cut through the bondage of views; in order that they eliminate attachment to - the false view of destructible aggregations; in order that they cut through the noose of conceptualization; in order that they - turn away from incorrect paths; in order to bring down the banner of pride; in order to extract the splinters of habits; in - order to destroy the door of obscurations; in order to - disintegrate the mountain of obscurations; in order to extract beings from the net of craving; in order to separate beings - from the conduct of ignorance; in order to bring beings across the great river of existences; in order for beings to forsake - deception and deceit; in order to purify minds of pollution; in order to eliminate doubt, uncertainty, and hesitation; in - order to bring beings across the great river of ignorance; and in order that beings be revolted by the faults of saṃsāra.
-“Noble ones, this excellent individual wishes to provide beings with the ship of the Dharma in order to take them
- across the four great rivers. He wishes to bring those who are sinking in the swamp of wrong views onto the raised ground of
- the Dharma. He wishes to bring the light of wisdom to those enveloped in the darkness of ignorance. He wishes to show the path
- of the āryas to those wandering in the wilderness of saṃsāra. He wishes to give the medicine of the Dharma to those tormented
- by the great illness of the kleśas. He wishes to provide the realm of deathlessness to those oppressed by birth, aging, and
- death. He wishes to extinguish the three blazing fires with the water of śamatha. He wishes to bring great relief to those who
- are distressed by misery, wailing, unhappiness, and tribulation. He wishes to give the weapon
“Noble ones, in that way, this excellent individual, with that kind of intention to save beings, continuously seeks - to purify the development of the aspiration for enlightenment. He never wearies in accomplishing the Mahāyāna. He is never - satisfied in drinking from all the clouds of the Dharma. He is continuously dedicated to completing all accumulations. He is - dedicated to never abandoning purifying all the gateways of the Dharma. He never abandons his dedication to performing - bodhisattva conduct. He has unswerving application to accomplishing all prayers. He never has enough of seeing all - kalyāṇamitras. He is never fatigued in serving all kalyāṇamitras. He correctly holds the teaching of the instructions of all - the kalyāṇamitras.
-“Noble ones, a being in the world of beings who has that kind of prayer for the highest, complete enlightenment is a
- rare being. Therefore, someone who, in setting out for the
- highest, complete enlightenment, accumulates the Dharma of the buddhas with this kind of diligent undertaking; who seeks the
- path of the bodhisattvas with this kind of intense aspiration; who purifies bodhisattva conduct with this kind of dedication;
- who serves the kalyāṇamitras through this kind of hardship;
“Noble ones, no other bodhisattva has appeared in a hundred thousand quintillion kalpas who has attained and - realized the perfection of bodhisattva conduct and prayer, or has come close to the enlightenment of buddhahood, or has - purified a buddha realm, or has ripened and guided beings, or has entered the knowledge of the realm of phenomena, or has accomplished the perfections, or has spread the net of - conduct, or has perfectly accomplished prayers, or has transcended the activities of the māras, or has served the - kalyāṇamitras, or has accomplished and purified all bodhisattva conduct, or has perfected the strength of accomplishing - completely good bodhisattva conduct in the way that he has attained and realized them in this one lifetime.”
-Then, because of the bodhisattva mahāsattva Maitreya having described the qualities and excellences of Sudhana, the - head merchant’s son, a hundred thousand beings, having strengthened their aspiration to the aspects of enlightenment, said to - Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the - highest, complete enlightenment in order to bring benefit and happiness to all worlds, in order to save all the realms of - beings, and in order to attain all the Dharma of the buddhas.
-“Noble one, it is because you have developed the aspiration for the highest, complete enlightenment that you have - perfectly attained what is to be attained, you have the perfect attainment of a human life, you live perfectly in the world of - the living, you have pleased the appearance of a buddha, you have perfectly seen the kalyāṇamitra Mañjuśrī, the continuum of - your mind is an excellent vessel, you are saturated with roots of merit, you rely perfectly upon good qualities, you have - perfectly purified your vast aspiration and your virtuous motivation, you are perfectly regarded by all the buddhas, and, noble one, you have been perfectly - accepted by the kalyāṇamitras.
-“Why is that? Noble one, the aspiration to enlightenment is like the seed of all the Dharma of the buddhas. It is
- like a field because it increases the good qualities of all beings. It is like the earth because it supports all worlds. It is
- like water because it cleans away the stains of the kleśas. It is like air because all worlds lack solidity. It is like fire
- because it burns all the grass of grasping views. It is like the sun because it illuminates all the abodes of beings. It is
- like the moon because it enlarges the disk of white qualities. It is like a lamp because it brings the light of the Dharma. It
- is like eyes because it enables one to see those have no equal. It is like a path because it leads to the city of omniscience.
- It is like a fording place because it shuns teachers who are bad fords. It is like a carriage because all bodhisattvas are
- situated in it. It is like a door because it enables entry through the gateway to all bodhisattva conduct. It is like a divine
- palace because it enables one to dwell in the mansion of samādhi. It is like a park because it enables one to experience the
- joy of the Dharma. It is like a shelter because it protects all beings. It is like a support because it brings benefit to all
- worlds. It is like a foundation because it enables the practice of all bodhisattva conduct. It is like a father because it
- protects all bodhisattvas. It is like a mother of all great bodhisattvas.
“Noble one, the aspiration to enlightenment has these qualities and countless other special qualities.
-“Noble one, in brief, see that however many Dharmas of the buddhas and however many qualities of the buddhas there - are, they are all qualities of the aspiration to enlightenment and all perfectly present within it.
-“Why is that? It is because the field of activity of all bodhisattvas arises from it. Even all the buddhas of the - past, present, and future arise from it.
-“Therefore, noble one, this aspiration to the highest, complete enlightenment, through being held with the - motivation for omniscience and a higher motivation, has a perfection of limitless qualities.
-“Noble one, it is like this: just as the five fears will not occur if you possess the potion called
-
“Noble one, just as when someone possesses the potion called
“Noble one, just as when someone possesses the potion called
“Noble one, just as someone who possesses the potion called
“Noble one, just as when someone possesses the potion called
“Noble one, just as when someone possesses the great king of potions called
“Noble one, just as when someone possesses the great tree potion called
“Noble one, just as when someone possesses the kind of great potion called
“Noble one, just as when someone possesses the potion called
“Noble one, just as possessing the potion called
“Noble one, just as when someone possesses the potion called
“Noble one, just as someone who possesses the potion called
“Noble one, if
“Noble one, there is the great precious jewel called
“Noble one, there is the great precious jewel called
“Noble one, there is the great precious jewel called
“Noble one, there is the great precious jewel called
“Noble one, Śakra, the king of the devas, who wears the great precious jewel called
“Noble one, a human who wears the great precious jewel called
“Noble one, if one faces the great precious jewel called
“Noble one, if moonlight strikes the great precious jewel called
“Noble one, the great nāga kings who wear the great precious jewel called
“Noble one, the great precious jewel called
“Noble one, the great precious jewel of a cakravartin dispels all darkness wherever it is present, illuminating even
- those dwelling in the middle of the harem quarters.
“Noble one, whatever is struck by the light of the great precious sapphire jewel is transformed into the color of - the great precious sapphire jewel. In the same way, in whatever Dharma the great precious sapphire jewel of the development of - the aspiration to omniscience is practiced, whatever it is directed toward, and whatever root of merit is dedicated by the - development of the aspiration to omniscience, they all become transformed into the color of the great precious sapphire jewel - of the development of the aspiration to omniscience.
-“Noble one, even though the precious beryl jewel remains for a hundred thousand years among impurities, it will not
- become associated with their unpleasant smell. Its bright nature remains in that way clear and unstained.
“Noble one, the great precious jewel called
“Noble one, a single great precious jewel called
“Noble one, when a priceless precious jewel taken from the great ocean by a ship comes into the hands of a merchant - and he goes into the city, it outshines even a hundred thousand pieces of glass jewelry. In the same way, although the - priceless great precious jewel of the development of the aspiration to omniscience is within the great ocean of saṃsāra, it is - brought onto the ship of prayer. Bodhisattvas who have the higher aspiration from having developed for the first time the - aspiration for enlightenment, even though they have not reached the city of omniscience, when they enter the city of - liberation, they outshine all the śrāvakas and pratyekabuddhas, who are like jewelry made of glass.
-“Noble one, there is the great precious jewel called
“Noble one, for as long
“Noble one, there is the great precious jewel called
“Noble one, except for the great precious jewel called
“Noble one, a snake tamer who has the accomplishment of the hosts of nāgas has power over nāgas and snakes. In the same way, the snake-tamer bodhisattva who has the - accomplishment of the hosts of nāgas, which is the practice of the development of the aspiration to omniscience, has power - over all the nāgas and snakes of the kleśas.
-“Noble one, a hero with weapons is difficult for the host of enemies to harm. In the same way, all bodhisattvas who - have the weapons of the development of the aspiration to omniscience cannot be harmed by all the hosts of enemies who are the - kleśas.
-“Noble one, one dharaṇa of divine uragasāra sandalwood powder will fill a thousand worlds with a lovely aroma, so - that even jewels that could fill a billion-world universe would not reach the value of one karṣa of divine uragasāra - sandalwood powder. In the same way, a single instance of the superior aspiration that is the divine uragasāra sandalwood of - the development of the aspiration to omniscience will pervade the entire realm of phenomena with the lovely aroma of good - qualities, and therefore it outshines the aspirations of all training śrāvakas and accomplished śrāvakas and of - pratyekabuddhas.
-“Noble one, precious Himalayan sandalwood will pacify all torment and cool the entire body. In the same way, the - precious Himalayan sandalwood of the development of the aspiration to omniscience will dispel all the torment from the - conceptualization, desire, anger, and ignorance of the kleśas and will refresh the body of wisdom.
-“Noble one, all who approach
“Noble one, the kind of lovely aroma that comes from the bark of the divine coral tree and orchid tree is not found - among the gardenia, royal jasmine, jasmine, and the other flowers of Jambudvīpa. In the same way, there is the bodhisattva - aroma that comes from the qualities and wisdom that are the bark of the tree of prayer grown from the seed that is the - development of the aspiration to omniscience. This is not found among all those who have lesser roots of merit, among the - śrāvakas and the pratyekabuddhas who are the gardenia, royal jasmine, and jasmine flowers, and who have immaculate correct - conduct, samādhis, wisdoms, liberations, and the sight of the wisdom of liberation.
-“Noble one, know that when a divine coral tree and orchid tree blossom, they become the source of many thousands of - flowers. In the same way, when the divine orchid tree of the development of the aspiration to omniscience has the blossoms of - the roots of merit, know that it becomes the source of both the stained and immaculate flowers of enlightenment of countless - devas and humans.
-“Noble one, the kind of lovely aroma that arises in one day from cloth or oil perfumed by the flower of a divine - orchid tree does not come in a hundred thousand days from cloth or oil perfumed by magnolia or jasmine flowers. In the same way, the lovely aroma of the qualities and wisdom - of the bodhisattva who has meditated in one lifetime on the continuum of the aspiration to omniscience spreads into the - presence of all the buddhas in the ten directions. That kind of lovely aroma does not arise from the immaculate roots of merit - and knowledge of the Dharma in the minds of śrāvakas and pratyekabuddhas who have meditated for a hundred thousand kalpas.
-“Noble one, there is the species of tree called the coconut, which originates in the Udyataka Sea. From its roots to
- its flowers and fruit
“Noble one, there is the kind of mercury called
“Noble one, however small a fire one has, just by encountering the right conditions it will give rise to flames. - In the same way, however small the fire of the - development of the aspiration to omniscience one has, just by its encountering the right conditions of the accumulations with - a vast focus, the light of wisdom will spread and thereby increase.
-“Noble one, one lamp can light a hundred thousand lamps, and there is no end and no limit to the lamps it can light. - In the same way, one lamp of the development of the aspiration to omniscience can light the many lamps of the development of - the aspiration to omniscience of all the past, present, and future tathāgatas, but there is no end and no limit to the lamps - of the development of the aspiration to omniscience that can come from that single lamp flame of the development of the - aspiration to omniscience.
-“Noble one, when one lamp is placed inside a house or at a window, it instantly illuminates, dispelling darkness
- that has accumulated there even for a thousand years. In the same way, the lamp
“Noble one, as long as a lamp has a wick,
“Noble one, the adornment made of divine Jambu River gold that is worn on the head of
“Noble one, the roar of the lion, the king of beasts, gladdens the newly born lion cubs and drives away other
- animals.
“Noble one, the sound from the lute strings made from the gut of a lion causes other lute strings to snap. In the
- same way, the sound that describes good qualities that come from the strings made from the gut of the development of the
- aspiration to enlightenment of the lion that is the Buddha with a body of the perfections causes all the lute strings of
- delight in desires to snap.
“Noble one, if one drop of the milk of a lion is dropped into an ocean of the milk of cows, buffalo, and goats, all
- those milks will separate from it and not absorb it. In the same way, if one drop of the milk of the development of the
- aspiration to omniscience from a lion who is an individual who is a tathāgata is dropped into an ocean of the milk of the
- kleśas
“Noble one, the avadavat chick has an especially powerful song even while still inside the egg, while none of the - flocks of birds that live in the Himalayas have such strength and power in their song. In the same way, the beginner - bodhisattva who is the avadavat chick inside the egg of saṃsāra has the especially powerful song of great compassion and the - aspiration to enlightenment, which none of the śrāvakas and pratyekabuddhas have.
-“Noble one, not long after a great garuḍa’s chick is born, it possesses the power and strength of the wind from its - wings, and it has the quality of pure eyes that no other kind of bird has, even when fully grown. In the same way, the great - garuḍa’s chick that is a bodhisattva who has developed motivation for the first time, who is born from the family and lineage - of the great garuḍa who is the tathāgata, possesses the power and strength of the wind from the wings of the development of - the aspiration to omniscience and has the quality of the pure eyes of great compassion and higher motivation, which are not to - be found among the śrāvakas and pratyekabuddhas who appear during a full hundred thousand kalpas. -
-“Noble one, the arrowhead shot from the hands of a great man will pierce armor no matter how thick. In the same way, - there is no armor of predispositions that cannot be pierced by the arrowhead of the development of the aspiration to - omniscience when it is fired from the hands of a bodhisattva with firm diligence.
-“Noble one, when a great strongman is filled with wrath, for as long as there are bulges on his forehead there will - be no one in Jambudvīpa who can defeat him. In the same way, for as long as there are the bulges of the development of the - aspiration to omniscience on the face of a bodhisattva strongman with the fierce higher motivation of great compassion, then - no māras in all world realms and no māra activity can defeat him.
-“Noble one, a student training under a master archer has not gained mastery of the method of archery but has a
- training in the art and methods and particulars of archery that is not found among those who have no knowledge of archery. In
- the same way, the bodhisattva with a beginner’s knowledge has not gained the mastery of the level of omniscience, but whatever
- special wisdom of prayer and power of conduct they have is not to be found among any beings who have not
“Noble one, in learning the art of archery, first there is the preliminary of learning the stance. In the same way, - in the bodhisattva training for the level of omniscience, in - order to comprehend all the Dharma of the buddhas, one must first be established in the preliminary of the higher motivation - of the development of the aspiration to omniscience.
-“Noble one, all the illusory manifestations and objects of perceptions created by a conjurer are accomplished - through first focusing on the accomplishment of the magical power of a mantra. In the same way, all the field of perception of - the buddhas and bodhisattvas, which is the manifestation of all bodhisattva miracles and objects of perception, is - accomplished through first developing the aspiration to omniscience.
-“Noble one, all the magic mantras and spells have no form, and there is nothing to be shown, and yet through the - development of an aspiration, conjured illusions and forms of all kinds manifest. In the same way, the development of the - aspiration to omniscience has no form, and there is nothing to be shown, and yet just through having the power of aspiration - in the realm of phenomena there is the accomplishment of the manifestation of the display of qualities throughout the entire - realm of phenomena.
-“Noble one, when a cat merely looks at a mouse it runs away. In the same way, the bodhisattva, just through engaging - in the higher motivation of the development of the aspiration to omniscience, causes all karma and kleśas to run away.
-“Noble one, when a person wears jewelry made of Jambu River gold, it outshines all other adornments. In the same - way, when the bodhisattva wears the jewelry made of Jambu River gold, which is the development of the aspiration to - enlightenment, it outshines all the jewelry of the qualities of all śrāvakas and pratyekabuddhas.
-“Noble one, however small an element of the king of lodestones may be, it destroys all hard iron chains. In the same way, however small the element of a sincere - development of the aspiration to omniscience, it destroys the iron chains of wrong views, ignorance, and craving.
-“Noble one, wherever one places an element of lodestone, ordinary iron will disperse, will not remain, and will not - gather. In the same way, wherever the element of the development of the aspiration to omniscience is present among karma, - kleśas, and the liberations of śrāvakas and pratyekabuddhas, those karma, kleśas, and the liberations of śrāvakas and - pratyekabuddhas will disperse, will not remain, and will not gather.
-“Noble one, a fisherman who eats just a fragment of the fat of a makara will become freed from fear of all water - creatures, and the bite of the makara will not harm his body. In the same way, bodhisattvas who with a higher motivation eat - only a part of the aspiration to enlightenment will become free from fear of the kleśas, and even though they come into the - presence of all śrāvakas and pratyekabuddhas and remain there, they will not be harmed by falling into the wrong path for - manifesting the final conclusion.
-“Noble one, a person who drinks amrita will not die as the result of any harm from others. In the same way, the - bodhisattva who drinks the amrita of the development of the aspiration to omniscience will not die on the level of any śrāvaka - or pratyekabuddha and will not cease the continuous bodhisattva prayers of great compassion. -
-“Noble one, a person who has the magical accomplishment of collyrium can be active within all human habitations but
- will be seen by no one. In the same way, the bodhisattva who relies
“Noble one, a person who is supported by a great king has no fear of ordinary people. In the same way, the - bodhisattva who is supported by the great king of the Dharma, which is the development of the aspiration to enlightenment, has - no fear of all obscurations, obstacles, and lower realms.
-“Noble one, if something lives in a hole in the ground and that gap in the earth is saturated with water, it has no - fear of fire. In the same way, the bodhisattva whose mind is saturated by the roots of merit of the aspiration to - enlightenment has no fear of the fire of the wisdom of liberation of the śrāvakas and pratyekabuddhas.
-“Noble one, a person who is supported by a hero has no fear of any enemy. In the same way, the bodhisattva who is - supported by the hero that is the development of the aspiration to omniscience has no fear of the enemy that is bad - conduct.
-“Noble one, Śakra, the lord of the devas, wielding the weapon of the vajra, defeats the entire host of asuras. In - the same way, the bodhisattva who wields the vajra weapon of the higher motivation that is dependent on the development of the - aspiration to omniscience defeats the entire host of the asuras who are māras and adversaries.
-“Noble one, a person who drinks the elixir of life will have a very long life, will not become weak, and will not - grow old. In the same way, the bodhisattva who drinks the - accumulated life-elixir of the development of the aspiration to omniscience will continue in saṃsāra for countless kalpas - without ever wearying or becoming stained by the defects of saṃsāra.
-“Noble one, in all preparations of herbal medicines, one first needs water, and then they will not turn bad. In the - same way, in practicing an accumulation of all bodhisattva conduct and prayer, one first needs to have the development of the - aspiration to omniscience, and then they will not turn bad.
-“Noble one, in all accomplishment of human goals, there must first be the faculty of life. In the same way, the - bodhisattva must first have the aspiration to enlightenment in order to acquire all the Dharmas of the buddhas.
-“Noble one, a person who is deprived of the faculty of life has no power to perform any action and cannot be brought - to life even by parents and a host of relatives. In the same way, bodhisattvas who are separate from the development of the - aspiration to omniscience will have no power to attain the wisdom of the buddhas, and all beings cannot bring them to life - with the qualities of omniscience.
-“Noble one, the great ocean cannot be poisoned by any poisons. In the same way, the great ocean of the development - of the aspiration to omniscience cannot be poisoned by any of the poisons of karma, kleśas, or the aspirations to - enlightenment of the śrāvakas and pratyekabuddhas.
-“Noble one, the light of all the stars cannot overwhelm the disk of the sun. In the same way, the sun disk of the development of aspiration to omniscience cannot be - overwhelmed by the immaculate qualities of all śrāvaka and pratyekabuddha stars.
-“Noble one, not long after a prince has been born, he outshines the highest ministers who are his seniors through - being of noble birth and sovereignty. In the same way, not long after bodhisattvas have developed the aspiration for - enlightenment, through being born in the family of the Dharma kings, the tathāgatas, even though they are beginners, through - the sovereignty of the great compassion of the aspiration to enlightenment, they outshine all the śrāvakas who are their - seniors in having practiced celibacy for a long time.
-“Noble one, all ministers have to pay homage to a prince, however young he is and however senior to him they are, - and yet the prince does not disrespect the senior ministers. In the same way, however senior the śrāvakas and pratyekabuddhas - may be, however long they have been practicing celibacy, they should bow down to a beginner bodhisattva. Also, the - bodhisattvas should not disrespect the śrāvakas and pratyekabuddhas.
-“Noble one, even though a prince is not needed by anyone,
“Noble one, a completely pure, precious jewel will appear impure to someone who has the visual defect of cataracts. - In the same way, the nature of the jewel of the development of the aspiration to omniscience is pure, but it appears impure to - those whose eyes of faith have the defect of the cataracts of ignorance.
-“Noble one, when all mantras and elixirs have been gathered together and prepared, they heal the illness of beings - through being touched or seen, or through being in their presence. In the same way, the body of the prayer and wisdom of the - aspiration to enlightenment is created from all the mantras and elixirs of the accumulation of roots of merit and of wisdom - and method. Hearing, seeing, being in the presence of, or thinking of someone who possesses that aspiration to enlightenment - heals the illness of the kleśas of beings.
-“Noble one, clothing that has the characteristic of duck feathers
“Noble one, a wooden figure that has its head shaft will not fall apart but be able to perform all functions. In the
- same way, if in the head of the body of the wisdom of the prayer
“Noble one, a machine that does not have a shaft, even though it possesses wooden limbs, will not have the power for - necessary actions. In the same way, if bodhisattvas do not - possess the higher motivation of the aspiration to omniscience, even though they have the accumulation of the limbs of - enlightenment, they will not have the power to accomplish the Dharma of the buddhas.
-“Noble one, a cakravartin has the precious black agarwood called
“Noble one, diamonds do not come from inferior jewel mines but from diamond mines or from gold mines. In the same - way, the development of the aspiration to omniscience is like a diamond. It does not arise in the jewel mines of the lesser - roots of merit of the aspirations of beings, but from the diamond mines of the great compassion that protects beings or from - the great gold mines of the higher focus on the omniscient wisdom.
-“Noble one, the class of trees called
“Noble one, if a diamond is placed in a poor container, it does not appear to be beautiful, and a vessel with cracks - or holes cannot contain it, only a vessel in perfect condition. In the same way, the great diamond of the development of the - aspiration to omniscience will not have beauty in the vessels of beings who have weak aspiration, are miserly, have bad - conduct, are malevolent, are lazy, have disrupted mindfulness, or have wrong understanding. It cannot be contained within - beings who are vessels with unstable minds and who follow erroneous higher motivations, but only in the precious vessels of a - bodhisattva’s higher motivation.
-“Noble one, a diamond can pierce all other jewels. In the same way, the diamond of the development of the aspiration - to omniscience can pierce and comprehend all the precious Dharmas of the buddhas.
-“Noble one, a diamond can cut through and overcome all stones. In the same way, the diamond of the development of - the aspiration to omniscience can cut through and overcome the stone of false views.
-“Noble one, even if a diamond is broken, it is superior to all other jewels and outshines ornaments of gold. In the - same way, even if the diamond jewel of the development of the aspiration to omniscience becomes broken through one’s following - erroneous thoughts, it still outshines the golden adornments that are the qualities of all śrāvakas and pratyekabuddhas.
-“Noble one, even if a diamond is broken, it will dispel all poverty. In the same way, even if the diamond jewel of - the development of the aspiration to omniscience becomes broken through not being practiced, it can still dispel the poverty - that is saṃsāra. -
-“Noble one, however small a diamond element may be, it still has the characteristic of being able to cut all jewels - and stones. In the same way, however minor the engagement in the diamond element of the development of the aspiration to - omniscience, it still has the characteristic of destroying all ignorance.
-“Noble one, a diamond jewel does not come into the hands of lesser people. In the same way, the diamond jewel of the - development of the aspiration to omniscience does not come into the hands of devas and humans who have inferior aspiration and - poor roots of merit.
-“Noble one, a person who is not skilled in examining jewels will not know the qualities of a diamond jewel and - therefore will not experience its qualities. In the same way, a person whose understanding is confused is not skilled in the - qualities of the great diamond jewel of the development of the aspiration to omniscience and therefore will not experience its - qualities.
-“Noble one, a diamond cannot be dissolved.
“Noble one, the great diamond weapon can only be held by someone who has the superior powerful strength and might of
- the great
“Noble one, a diamond can pierce what no other weapon can pierce, without itself being damaged. In the same way, - wherever the weapons of the prayers and wisdom of śrāvakas and pratyekabuddhas are ineffective in ripening and guiding - beings, or in associating with the suffering that is experienced during the kalpas of the three times, there the bodhisattva - who wields the great diamond weapon of the development of the aspiration to omniscience is effective without weariness of - mind, and without it being unendurable, and without being adversely affected by it.
-“Noble one, a diamond can only be contained in a ground made of diamond and not in any other place. In the same way, - only the strong diamond ground of the development of the aspiration to omniscience can contain the diamond of the - accumulations of the prayers that arise from a bodhisattva, so that śrāvakas and pratyekabuddhas cannot possess it.
-“Noble one, the container of the great ocean is the diamond ground that is solid and without fissures so that water
- cannot leak through the cracks.
“Noble one, the great earth that rests on a foundation of diamond will never be destroyed and will never degenerate. - In the same way, the bodhisattva prayers that are based upon the solid diamond ground of the development of the aspiration to - enlightenment will never be destroyed and will never degenerate.
-“Noble one, a diamond will not rot if immersed in water. In the same way, the diamond of the development of the - aspiration to enlightenment will not become rotten even if it remains for a kalpa in the water of all karma and kleśas. -
-“Noble one, a diamond will not be burned or scorched by the heat of fire. In the same way, the diamond of the - development of the aspiration to omniscience will not be burned by the heat of the fire of the sufferings of all saṃsāra and - will not be scorched by the burning fire of all the kleśas.
- “Noble one, when a tathāgata arhat samyaksaṃbuddha sits on the bodhimaṇḍa, overcomes the māras, and attains
- omniscient buddhahood, no place can be its location other than the ground that is the diamond center of a world realm of a
- billion worlds. In the same way, all the strength, power, and might of the bodhisattvas’ roots of merit from their prayers for
- the attainment of the highest, complete enlightenment, their entry into patience, their attainment of the bhūmis, their
- completion of the roots of merit, their receiving their prophecy, their reliance
“Noble one, the development of the aspiration to omniscience has those qualities and countless others; it possesses - an indescribable extent of indescribable special qualities. - Any being who develops the aspiration to the highest, complete enlightenment possesses the phenomena of such qualities and - will possess them going forward.
-“Therefore, noble one, you have gained an excellent attainment in developing the aspiration to the highest, complete - enlightenment, and in order to attain these qualities you have sought bodhisattva conduct.
-“Noble one, you asked, ‘How does one perform bodhisattva conduct? How does one practice it?’
- -“Noble one, go inside the great kūṭāgāra called Vairocanavyūhālaṃkāragarbha and look! You will then know how a - bodhisattva should train in bodhisattva conduct and, having trained, what kind of qualities will be accomplished.”
-Sudhana, the head merchant’s son, circumambulated the bodhisattva Maitreya, keeping him to his right, and then said, - “Ārya, open the door of the kūṭāgāra. I am going to enter.”
-The bodhisattva Maitreya came in front of the door of the Vairocanavyūhālaṃkāragarbha kūṭāgāra. With his right - hand he snapped his fingers, and with that sound the door opened.
- -He said, “Noble son, enter the kūṭāgāra.”
-Sudhana, the head merchant’s son, was greatly amazed, and he entered the kūṭāgāra. The instant he entered, the door
- closed by itself. He saw that the kūṭāgāra was vast and immense, many hundreds of thousands of yojanas wide; as high as the surface of the sky; in all directions as vast
- as space; adorned by countless parasols, banners, and flags; adorned by countless jewels; adorned by countless hung strings of
- pearls; adorned by countless hung strings of jewels; adorned by countless hung strings of red pearls; adorned by countless
- hung strings of lion pearls; adorned by countless lion banners; adorned by countless moons and half moons; adorned by
- countless hung silk streamers of various colors; adorned by countless silk flags of various colors; adorned by the lights of
- countless nets
He saw within the kūṭāgāra another hundred thousand with this kind of an array of adornments: adorned by countless - precious parasols, banners, and flags, and so on, adorned by countless perfect excellent qualities.
-He saw that all those kūṭāgāras were in that way vast, immense, and immeasurable; were treasuries of space; and had - been completely, beautifully adorned.
-He saw that these kūṭāgāras were perfectly arranged so that in a single perception they appeared in the manner of - reflections that were separate from one another, not mingled with one another, and distinct from one another, and so that they - appeared with all of them without exception being perceived in a single perception.
-Sudhana, the head merchant’s son, having seen in that way the inconceivable field of perception and miraculous
- manifestations of the Vairocanavyūhālaṃkāragarbha kūṭāgāra, had great delight, and his enthusiasm and aspiration increased
- by an immeasurable power of joy, which saturated his mind and body; his mind was clarified of all conceptualizations; his mind
- dispelled all obscurations; he was freed from all ignorance; he entered the direction of the absence of delusion;
As soon as Sudhana, the head merchant’s son, bowed down he perceived that he had entered all those kūṭāgāras through - the power of the bodhisattva Maitreya’s blessing. He saw the many different and various miraculous manifestations and - inconceivable objects of perception inside those kūṭāgāras. Inside some kūṭāgāras he perceived and comprehended where the - bodhisattva Maitreya first developed the prayer for the highest, complete enlightenment: his birth into a family, what name he - had, what roots of merit he was inspired to, which kalyāṇamitras inspired him, his lifespan, the name of the kalpa, and under - which tathāgata in a realm with what kinds of displays and in what kind of assembly he made which particular prayers.
-He also perceived himself, during the entire lifetime of that tathāgata and of those beings, to be at the feet of - that tathāgata in that time, and he saw all those - activities.
-In some kūṭāgāras he saw the bodhisattva Maitreya at the time that he first attained the samādhi of love.
-In some, he saw where he practiced conduct; in some, where he completed the perfections; in some, where he entered - the state of patience; in some, where he ascended the bhūmis; in some, where he gained the displays of buddha realms; in some, - where he obtained the teaching of tathāgatas; in some, where he attained the patience of the birthlessness of phenomena; and - in some, where he received the prophecy of his highest, complete enlightenment, and everything about what kind of prophecy he - received, who gave the prophecy, and the length of time that was prophesied.
-In some kūṭāgāras he saw the bodhisattva Maitreya being a cakravartin establishing beings on the path of the ten - good actions.
-In some, he saw him being a lord of the world, benefiting the world and gathering beings through all kinds of
- happiness; in some, being a Śakra, turning beings away from delighting in sensory pleasures; in some, being a Brahmā,
- describing to beings dhyāna and immeasurable joy; in some, being a Suyāma deva lord, describing limitless qualities to beings;
- in some, being a Saṃtuṣita deva lord, describing the qualities of a bodhisattva with one life remaining; in some, being a Sunirmita deva lord, manifesting the array of emanations of
- all bodhisattvas to his retinue; in some, being a Vaśavartin deva lord, displaying to the devas power over all phenomena; in
- some, being a
In some kūṭāgāras he saw the realm of Yama, in which the light of the bodhisattva Maitreya illuminated all the - beings in the hells, so that all the sufferings of the hells ceased for the beings who had been reborn in the hells.
-In some kūṭāgāras he saw the realm of the pretas, in which the bodhisattva Maitreya created much food and drink for - the beings who had been reborn in the preta realms, ending their hunger and thirst.
-In some kūṭāgāras he saw the worlds of animals, in which through taking birth in their various kinds of physical - existences he guided those beings who had been reborn as animals.
-In some kūṭāgāras he saw him in the deva retinues of the realms of the Mahārājas, where he taught the Dharma to the
- world lords; in some, he was in the retinue of a Śakra deva lord; in some, in the retinue of a Suyāma deva king; in some, in the retinue of a Saṃtuṣita deva king; in some, in
- the retinue of a Sunirmita deva king; in some, in the retinue of a Vaśavartin deva king; in some, in the retinue of a
-
In some kūṭāgāras, he saw the bodhisattva Maitreya teaching the Dharma in the retinues of great nāgas and mahoragas; - in some, in the retinues of yakṣas and rākṣasas; in some, in the retinues of gandharvas and kinnaras; in some, in the retinues - of the lords of the asuras and dānavas; in some, in the retinues of great lords of the garuḍas; in some, in the retinues of - humans; in some, in the retinues of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and - nonhumans; in some, in the retinues of śrāvakas; in some, in the retinues of pratyekabuddhas; and in some, in the retinues of - bodhisattvas.
-In some kūṭāgāras, he saw the bodhisattva Maitreya teaching the Dharma to beginner bodhisattvas who had developed - the aspiration to enlightenment for the first time; in some, to those who were engaged in bodhisattva conduct; in some, to - those who had attained patience and were irreversible; and in some, to those who were in their last lifetime and had been - consecrated by the buddhas.
-In some kūṭāgāras, he saw him describing the particular qualities of a bhūmi to bodhisattvas who were on the first
- bhūmi, and in some he saw the bodhisattva Maitreya discussing all the particular qualities of the bhūmis with bodhisattvas on
- all ten bhūmis; in some, he had the completion of all the perfections; in some, he had infinite
In some kūṭāgāras, he saw the bodhisattva Maitreya accompanying bodhisattvas who followed the same kind of conduct
- and spoke in unison
In some, he saw him speaking in unison
In some kūṭāgāras, he saw the bodhisattva Maitreya dedicated to walking
In some kūṭāgāras, he saw the bodhisattva Maitreya dedicated to chanting the teachings; in some, he was dedicated to
- examining the gateways of the Dharma; in some, he was dedicated to discussing the Dharma; in some, he was dedicated to writing
- out the Dharma; in some, he was resting in meditation on love; in some, he was resting in meditation on all dhyānas and
-
In some kūṭāgāras, he saw many bodhisattvas resting in the bodhisattva samādhi of emanations, and he saw many clouds - of all emanations coming from all the pores of all their bodies.
-From some of them, he saw many clouds of devas arising from all their bodies and pores. From some of them, he saw - many clouds of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakras, Brahmās, world lords, and cakravartins - arising from all their bodies and pores; from some of them, many clouds of kings of realms from all their bodies and pores; - from some of them, many clouds of young princes from all their bodies and pores; from some of them, many clouds of head - merchants, ministers, and householders from all their bodies and pores; from some of them, many clouds of śrāvakas, - pratyekabuddhas, and bodhisattvas from all their bodies and pores; from some of them, many clouds of the bodies of tathāgatas - from all their bodies and pores; and from some of them, measureless clouds of emanated beings arising from all their bodies - and pores.
-From some of them, he heard various Dharma gateways coming from all their bodies and pores, which means he heard the
- many sounds of entering all Dharma doors such as the door of praising the qualities of bodhisattvas; the door of the perfection of generosity; the doors of the perfections of
- conduct, patience, diligence, dhyāna, wisdom, method, prayer, strength, and knowledge; the doors of the methods of gathering
- pupils, the dhyānas, the
In some kūṭāgāras, he saw the gathered assemblies of followers of tathāgatas. He saw the various different births of
- those tathāgatas, their different families, their countless different lifetimes,
He saw in the center of the Vairocanavyūhālaṃkāragarbha kūṭāgāra one kūṭāgāra that was greater and vaster than the - others and was adorned with adornments that were greatly superior to all the adornments, without exception, of all the other - kūṭāgāras.
-He saw within that kūṭāgāra a billion-world world realm. He saw in that billion-world world realm the billion - four-continent worlds and a billion Jambudvīpas and a billion Tuṣita paradises.
-He saw within those Jambudvīpas the bodhisattva Maitreya being born from within a lotus; being taken up by Śakra and - Brahmā, walking seven steps, gazing into the ten directions, and emitting the lion’s roar; manifesting all the stages of - youth; being within the harem; going to the park; turning toward omniscience; setting forth and entering homelessness; - manifesting the practice of asceticism; eating food; going to the bodhimaṇḍa; engaging in subjugating the māras; attaining the - enlightenment of buddhahood; gazing without closing the eyes at the Bodhi tree; being supplicated by Mahābrahmā; turning the - wheel of the Dharma; and passing away to divine abodes, which was done through various different manifestations of the range - of attainments of buddhahood, followed by turning the wheel of the Dharma in different ways, names, and forms, with various - different lifespans, with various different assemblies of followers, with various different manifestations of pure buddha realms, with various different - conduct and prayers, with various methods for presenting and teaching the Dharma and for ripening beings, and with various - different manifestations of the distribution of relics and the power of the duration of the teachings.
-Sudhana, the head merchant’s son, perceived himself to be at the feet of them all.
-Through the blessing of the unfailing memory, all the steadfast knowledge of all those assemblies of followers, all - those manifestations of activities, and all those different lifespans remained within his level of comprehending knowledge.
-From all the nets of strings of bells and jingle bells, and from the music and songs and all other perceived sounds, - he heard the inconceivable thunder from the clouds of the Dharma being emitted.
-He heard from them all the sounds of all the Dharma just as it had been previously taught: from some he heard the - different kinds of aspiration to enlightenment; from some, the different kinds of conduct and prayer of the perfections; from - some, the different kinds of countless bhūmis; from some, the different kinds of miraculous manifestation from inconceivable - higher cognitions; from some, the different kinds of various offerings to the tathāgatas; from some, the different kinds of - displays of buddha realms; and from some, the different kinds of measureless clouds of the Dharma of the tathāgatas.
-From some, he heard the words concerning entering into omniscience: that in a world realm of such and such a name, - a bodhisattva with such and such a name hears such and - such a Dharma gateway, is inspired by such and such a kalyāṇamitra, and at the feet of such and such a tathāgata hears that in - a kalpa with a certain name he will be present in a certain realm, in a certain circle of followers, and having generated - certain roots of merit and having heard of certain buddha qualities will develop a certain aspiration, and through a certain - kind of prayer will develop the aspiration to enlightenment and will practice bodhisattva conduct for a certain number of - kalpas, and will then attain the highest, complete enlightenment of buddhahood, when he will have a certain name and a certain - lifespan and have a certain perfection of qualities and arrays of a buddha realm, and through certain specific prayers will - guide beings in a certain way and will gather a certain following of śrāvakas and pratyekabuddhas, and when he has passed - into nirvāṇa his Dharma will remain for a certain number of kalpas, and he will thus benefit beings in that way.
-From some, he heard that in a world realm of such and such a name, a bodhisattva with such and such a name practices - the perfection of generosity, making a hundred gifts in a certain way of that which it is hard to give away; that a - bodhisattva with such and such a name maintains correct conduct, meditates on patience, engages in diligence, rests in dhyāna, or practices the analysis of wisdom; that a - bodhisattva with such and such a name gives away his kingdom in order to search for the Dharma; that he gives away his jewels, - gives away his children, gives away his wives, gives away his hands and feet, gives away his head, and jumps into fire; that a - bodhisattva with such and such a name holds the teaching of a tathāgata, recites the Dharma, makes a gift of the Dharma, makes - an offering of the Dharma, raises the banner of the Dharma, beats the drum of the Dharma, blows the conch of the Dharma, sends - down a rain of the Dharma, holds the teaching of a tathāgata, adorns the caitya of the Tathāgata, adorns the image of the - Tathāgata, gathers the articles that will bring happiness to beings, and guards the treasure of the Dharma.
-From some, he heard that in a world realm of such and such a name, there resided, lived, and remained a tathāgata - with such and such a name, teaching the Dharma through a consecration with a certain name, to a certain assembly, in a certain - buddha realm, in a certain kalpa, with a certain lifespan, with certain Dharma teachings, guiding beings in a certain way, and - having attained buddhahood through certain prayers.
-In that way, he heard from all the perceived networks of bells and jingle bells, music, and so on the words of - countless different kinds of Dharma doors. On hearing all those words, the mind of Sudhana, the head merchant’s son, became - saturated with the vast power of joy and attained, through - hearing, those Dharma doors. On hearing some, he attained many doors of eloquence. On hearing some, he attained many doors of - the power of patience. On hearing some, he attained many doors of conduct. On hearing some, he attained many doors of prayer. - On hearing some, he attained many doors of the perfections. On hearing some, he attained many doors of the higher cognitions. - On hearing some, he attained many doors of gnosis and knowledge. On hearing some, he attained many doors of liberations. On - hearing some, he attained many doors of samādhis. -
-He saw in the mirrors countless reflections of images. In some he saw the perception of the reflections of the
- assemblies of followers of tathāgatas; in some he saw the perception of the reflections of the assemblies of followers of
- bodhisattvas; in some, the perception of the reflections of the assemblies of followers of śrāvakas; in some, the perception
- of the reflections of the assemblies of followers of pratyekabuddhas; in some, the perception of the reflections of the
- assemblies of followers of tathāgatas; in some, the perception of the reflections of defiled realms; in some, the perception
- of the reflections of pure realms; in some, the perception of the reflections of defiled pure realms; in some, the perception
- of the reflections of purified defiled realms; in some, the
- perception of the reflections of world realms with buddhas; in some, the perception of the reflections of world realms without
- the presence of a buddha; in some, the perception of the reflections of small world realms; in some, the perception of the
- reflections of great world realms; in some, the perception of the reflections of narrow world realms; in some, the perception
- of the reflections of vast
He also saw countless bodhisattvas on the walkways and seated
He saw many nets of light of all the kings of jewels coming from the pillars: from some came blue lights; from some, - yellow; from some, red; from some, white; from some, the color of crystal; from some, the color of gold; from some, the color - of sapphire; from some, the colors of the rainbow; from some, the color of Jambu River gold; and from some, lights in every - color; which brought happiness to the body and mind and were supremely beautiful.
-He saw that the pillars of banana trees made of Jambu River gold and the hands of the statues made of all precious
- materials were hung
He saw that some were bowing down their topknot jewels and crowns, staring with unblinking eyes, and paying homage - with their palms placed together.
-He saw that from the strings of pearls fell a gentle rain of water with the eight good qualities that had the lovely - aroma of various scents. -
-He saw many shining rows of lamps come from the nets of strings of beryl jewels.
-He saw the precious parasols adorned by every kind of adornment and decoration. He saw their interiors adorned by
- precious bells, nets of jingle bells, silk streamers and tassels, precious tablets,
He saw the ponds in which arose countless precious red lotuses, blue lotuses, night lotuses, and white lotuses. He
- saw that some were a hand span in size, some were a
He also saw statues of tathāgatas adorned with the thirty-two signs of a great being and sitting cross-legged.
-He saw that the floor was a great ground made of beryl with a checkerboard pattern, and within each of the squares
- there were countless perceptions of reflections.
-
He saw that reflections of the entire array of the adornments in the kūṭāgāras appeared in each of the squares.
-He saw that from out of the entire treasury of the various flowers and fruits of the precious trees emerged the - upper halves of many bodies with various shapes and various colors. He saw that from some emerged the upper halves of the - bodies of buddhas; from some emerged the upper halves of the bodies of bodhisattvas; from some emerged the upper halves of the - bodies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; from some emerged the upper halves of - the bodies of Śakra, Brahmā, and world lords; from some emerged the upper halves of the bodies of cakravartins and lords of - humans; from some emerged the upper halves of the bodies of young princes, head merchants, householders, ministers, men, - women, boys, girls, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās.
-He saw that some of them had flower garlands hanging
He saw that from the half moons emerged countless reflections of suns, moons, planets, and stars.
-He saw that on all the walls of the buildings, divine palaces, and kūṭāgāras there were checkerboard patterns made - of all jewels.
-He saw within
In that way, the bodhisattva Maitreya practiced the six perfections for countless hundreds of thousands of - quintillions of kalpas. Sudhana, the head merchant’s son, saw all of that in various ways within each square of the - checkerboard patterns.
-He saw in some kūṭāgāras the bodhisattva Maitreya serving as many kalyāṇamitras as there are, and all the array of - miraculous manifestations that came from that.
-Sudhana went before all those kalyāṇamitras, and he perceived them speaking to him and giving an instruction: “Come
- here, Sudhana! Welcome! Are you well? Look at this inconceivable range and display of miraculous manifestations of the
- bodhisattva!”
Sudhana, the head merchant’s son, saw in each of the kūṭāgāras, and in each object of perception, this and other - ranges and displays of miraculous manifestations. Because of his unfailing power of memory, his pure vision, his view of all - directions, and his unobscured wisdom of view in vipaśyanā, he was established on the level of wisdom that comes from the - understanding of a bodhisattva, and therefore he saw all that infinite range and display of miraculous manifestations. -
-It was like when a person goes to sleep and in a dream sees many various particular perceived forms, such as
- delightful houses and divine palaces; delightful villages, towns, districts, and regions; delightful parks, gardens, and
- forest groves; delightful trees, rivers, pools, and mountains; delightful clothes, food, drink, and enjoyments; and the
- enjoyment of the pleasures of delightful songs, instrumental music, and percussive music. He perceives himself in the company
- of his father, mother, friends, family, and relatives. He sees the great ocean. He perceives
In that way, Sudhana, the head merchant’s son, through the blessing of the bodhisattva Maitreya, and through a - knowledge that was free from a limited perception, like that of someone who has entered a dream of the three realms, was - dwelling in the vast, extensive, unobscured perception of a bodhisattva and possessed the comprehension that could follow the - inconceivable entry into the way of the bodhisattva and comprehend the scope of the displays of a bodhisattva, and therefore - he saw all of those displays of miraculous manifestations, knew them, experienced them, examined them, identified them, and - beheld them. He also perceived himself to be present among them.
-This is like when a sick person is in the final phase of his mind. In the instant that occurs, his existing karma - manifests: there is the ripening of whatever kind of karma he has accumulated, so that on the basis of bad karma he sees the - hells, birth as an animal, the realm of the pretas, or the servants of Yama holding menacing weapons and furiously shouting - abuse; he hears the sounds of the wailing and cries of the beings in the hells; he sees the rivers of acid; he sees the - mountains of rows of razor-blade edges, the iron cotton trees, and the forests of sword blades; and he sees the beings in hell - on fire, burning, being incinerated, and all burning inside one iron pot. He perceives those harms being inflicted and those sensations being experienced, and he - sees and feels the suffering of the hell beings being burned by fire.
-Through good karma he sees the palaces and dwellings of devas: he sees the retinue of a deva, the groups of - apsarases, and all the arrayed adornments; he sees and experiences parks, forest groves, rivers, ponds, precious mountains, - wish-fulfilling trees, and many enjoyments, and he perceives them to last for a lifetime.
-Even though he has not passed away from this world and has not been reborn elsewhere, because of the inconceivable - scope of karma, those kinds of appearances are not imperceptible but are perceived and experienced.
-In the same way, Sudhana, the head merchant’s son, because of the inconceivable scope of a bodhisattva’s karma, saw - all that display of miraculous manifestations.
-By analogy, when a person is overpowered by a
By analogy, a person who goes into the dwelling of a nāga will enter into a nāga’s perception and will have the perception of a day, a week, a fortnight, a month, a year,
- or a hundred years passing, but when they separate from the nāga’s perception, they will see that in terms of human perception
- only a moment
By analogy, within Mahābrahmā’s divine palace, called Sarvajagadvaravyūhagarbha, the perceived reflections of all - the world realms in the billion-world universe appear clearly and distinctly. In the same way, Sudhana, the head merchant’s - son, saw the arising of all those displays, all those perceptions, unmixed with one another and unmingled with one - another.
-By analogy, a monk dwelling in the samāpatti of a meditative state of totality in a singleness without duality,
- whether in his cell or on a walkway,
It was like the display and ornamentation of a gandharva city that appears in the sky, which occurs without any - obscuration.
-It was like the palace of a yakṣa being within a human palace, or a human palace being within a yakṣa palace; they
- are inseparable but are perceived in accordance with the purity of the scope of perception of a person’s karma.
It was like all the world realms of a billion-world universe appearing upon a great ocean as reflections on the
- ocean.
By analogy, a conjurer manifests all kinds of forms and activities through the blessings of the power of mantras, - spells, and potions. In the same way, Sudhana, the head merchant’s son, saw all the displays of miraculous manifestations - because of the bodhisattva Maitreya’s engagement in inconceivable conjurations from blessing and wisdom. This was because of - his accomplishment of the power of conjuration from the knowledge of all phenomena and because of conjuration through a - bodhisattva’s power of blessing and wisdom.
-Then the bodhisattva Maitreya entered the kūṭāgāra and, diminishing those blessings, he snapped his fingers, saying
- to Sudhana, the head merchant’s son, “Arise, noble one!
Then, with that finger snap, Sudhana, the head merchant’s son, arose from samādhi. The bodhisattva Maitreya then - said to him, “Noble one, you have seen the miraculous manifestations of the blessing of a bodhisattva. You have seen the power - and natural result of the accumulations of a bodhisattva. You have seen accomplishments through the wisdom of the prayers of a - bodhisattva. You have seen the delightful abodes of a bodhisattva. You have seen the accumulated conduct of a bodhisattva. You - have heard the doors through which the bodhisattvas come forth. You have seen the immeasurable qualities and displays of the - buddha realms. You have seen the specific different prayers of the tathāgatas. You have followed the inconceivable liberation - of the bodhisattva. You have experienced the delight and bliss of the bodhisattva’s samādhi.”
-Sudhana said, “Ārya, I have seen them through the blessing of the kalyāṇamitra, through the intention of the - kalyāṇamitra, and through the power of the kalyāṇamitra. Ārya, what is this liberation called?”
- -Maitreya answered, “Noble one, this liberation is called
“Noble one, this
Sudhana asked, “Ārya, where is this display?”
- -The bodhisattva Maitreya answered, “It is where it comes from.”
-Sudhana asked, “Where does it come from?”
- -The bodhisattva Maitreya answered, “It comes from the accomplishment of the blessing of the wisdom of a bodhisattva. - It dwells within that blessing. It does not come or go from anywhere. It does not accumulate. It does not come together. It - does not amass. It has no location as a thing. It has no location as an object of perception. It has no location in any - direction.
-“By analogy, noble one, the net of clouds of the nāgas is not located in the body, is not located in the mind, is - not located internally, and yet through the power of a nāga’s mind and through the inconceivable power of a nāga there is - emitted a measureless flow of rain, which is not nonexistent and appears. In the same way, noble one, those displays are not - located internally and are not located externally, but they become visible through the power of a bodhisattva’s blessing and - through your being a good vessel.
-“By analogy, noble one, a conjurer displays the entire range of illusions, but they do not come from anywhere, do - not go anywhere, and are not transferred to anywhere, but through the power of mantra and concoctions, they are perceived. In - the same way, noble one, those displays do not go anywhere, have not come from anywhere, and are not transferred anywhere, but - they are perceived through having trained in the inconceivable wisdom conjurations of a bodhisattva and through the power of - wisdom and the blessing of past prayers.”
-Sudhana asked, “Ārya, from how far have you come?”
- -The bodhisattva Maitreya answered, “Noble one, the movement of bodhisattvas has no coming or going; their motion is without movement or stillness. Their motion is - without basis or location. Their motion is without passing away or rebirth. Their motion is without remaining or going - elsewhere. Their motion is without movement or rising. Their motion is without dependence or location. Their motion is without - karma or its ripening. Their motion is without creation or cessation. Their motion is without permanence or annihilation.
-“Moreover, noble one, the motion of bodhisattvas is great compassion because it observes beings to be guided. The
- motion of bodhisattvas is great
“Moreover, noble one, you asked, ‘From how far have you come?’
Sudhana asked, “Ārya, where are the birthplaces of the bodhisattvas?”
- -Maitreya replied, “Noble one, there are ten birthplaces of the bodhisattvas. What are the ten?
-(1) “The aspiration to enlightenment is a birthplace of the bodhisattvas because it is birth into the family of - bodhisattvas. (2) The higher motivation is a birthplace of the bodhisattvas because it is birth into the family of - kalyāṇamitras. (3) Being upon the bhūmis is a birthplace of the bodhisattvas because it is birth into the family of the - perfections. (4) The accomplishment of prayer is a birthplace of the bodhisattvas because it is birth into the family of - bodhisattva conduct. (5) Great compassion is a birthplace of the bodhisattvas because it is birth into the family of all the - methods of gathering pupils. (6) The correct realization of the nature of phenomena is a birthplace of the bodhisattvas - because it is birth into the family of the perfection of wisdom. (7) The Mahāyāna is a birthplace of the bodhisattvas because - it is birth into the family of skillful methods. (8) Ripening beings is a birthplace of the bodhisattvas because it is birth - into the family of complete buddhahood. (9) Method and wisdom are a birthplace of the bodhisattvas because they are birth into - the family of patience from the birthlessness of phenomena. (10) Noble one, the practice of the Dharma is a birthplace of the - bodhisattvas because it is birth into the family of all past, future, and present tathāgatas. Noble one, those ten are the birthplaces of the bodhisattvas.
-“Noble one, method and wisdom are the father of the bodhisattvas; the perfection of wisdom is their mother; the - perfection of generosity is their wet nurse; the perfection of conduct is their nanny; the perfection of patience is their - adornment and jewelry; the perfection of diligence is their growing up; the perfection of meditation is their correct conduct; - the kalyāṇamitras are their training in conduct; all the aspects of enlightenment are their companions; all the qualities of - the roots of merit are their friends; all the bodhisattvas are their brothers; the aspiration to enlightenment is their - family; their practice is the qualities of their family; being upon the bhūmis is being in their family; attaining patience is - being born into the family; accomplishing prayer is inheriting the knowledge of the family; pure conduct is gaining the - qualities of the family; inspiring others to the Mahāyāna is maintaining the continuity of the family; being consecrated as - having one life remaining is being the senior son of a Dharma king; and attaining becoming a tathāgata is purifying the - lineage of the family.
-“Noble one, in that way, the bodhisattvas transcend the
“Noble one, the bodhisattvas who have such a family lineage know all phenomena to be like reflections, so they are
- not revolted by births in all worlds. Knowing that all births in existences are like magical illusions, they are born in and
- remain within the various modes of existence without being afflicted by them. They have comprehended the absence of a self in
- everything and therefore do not become wearied in ripening and guiding beings. They possess bodies of great love and great
- compassion and therefore do not become fatigued in benefiting beings. They have realized that all saṃsāra is like a dream and
- therefore do not become disheartened in remaining in it throughout all kalpas. They know that all the
“Noble son, in that way, I have spread throughout the realm of phenomena with a body that enters birth in all world
- realms, with the particular appearances
“Noble one, in order to ripen those beings who in the past practiced in the same way as I did but lost aspiration - for enlightenment, and in order to manifest a birth and life in Jambudvīpa, I was born in the brahmin castes in this hamlet - called Kuṭi in the lands of the Māladas in this southern region. I was born here so as to guide my father, mother, family, and - relatives, to dispel arrogance among those in the particular brahmin castes who were proud of their birth into those castes, - and so that they would be born in the family of the tathāgatas. -
-“Noble one, in that way, I dwell in this Vairocanavyūhālaṃkāragarbha kūṭāgāra here in this southern region, - ripening and guiding beings in whatever way is necessary and according to their aspirations through these kinds of - methods.
-“When I die and pass away from here, I will manifest taking birth in the Tuṣita paradise in order to take care of
- beings in accordance with their aspirations; in order to ripen the Tuṣita devas whose conduct accords with mine; in order to
- manifest a bodhisattva’s merit, wisdom, and display of miracles to all those who have transcended the realm of desire; in
- order to dispel craving for desired pleasures; in order to teach the impermanence of all that is composite;
“Depart, noble one. Go again into the presence of the bodhisattva Mañjuśrī and ask him, ‘How should bodhisattvas
- train in bodhisattva conduct? How should they practice it?
- How should they comprehend the field of completely good conduct? How should they accomplish it? How should they pray for it?
- How should they increase it? How should they follow it? How should they master
“Why is that? Because Mañjuśrī Kumārabhūta has a special prayer for the accomplishment of that conduct, which a - hundred thousand quintillion bodhisattvas do not have. Mañjuśrī Kumārabhūta has accomplished countless prayers. Mañjuśrī - Kumārabhūta has accomplished countless special bodhisattva qualities. Mañjuśrī Kumārabhūta is like a mother for a hundred - thousand quintillion buddhas. Mañjuśrī Kumārabhūta teaches instructions to a hundred thousand quintillion bodhisattvas. - Mañjuśrī Kumārabhūta is dedicated to ripening and guiding all realms of beings. Mañjuśrī Kumārabhūta has spread the wheel of - his name throughout the world realms of the ten directions. Mañjuśrī Kumārabhūta is a person who has spoken to all the - assembled followers of the tathāgatas. Mañjuśrī Kumārabhūta is extolled and praised by all the tathāgatas. Mañjuśrī - Kumārabhūta sees all phenomena exactly as they are and practices the wisdom of the profound Dharma. Mañjuśrī Kumārabhūta has the scope of conduct that has gone far in the ways - of all liberations and follows the completely good bodhisattva conduct.
-“Noble one, that kalyāṇamitra is the one who has given birth to you into the family of the tathāgatas; he is the one
- who has increased your roots of merit;
“Therefore, noble one, be again at the feet of Mañjuśrī, and do not weary or be disheartened while receiving all the - instructions for the qualities. Why is that? It is because, Sudhana, you should see that all the kalyāṇamitras that you have - seen, all the gateways to conduct that you have heard, however many liberations you have engaged in, and whatever specific - prayers you have been immersed in are all because of the power and blessing of Mañjuśrī Kumārabhūta.”
-Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva mahāsattva Maitreya, - circumambulated him many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed - from the bodhisattva Maitreya. -
-Sudhana, the head merchant’s son, after passing through a hundred and ten towns, came to the district called - Sumanāmukha, where, while thinking of and looking for Mañjuśrī Kumārabhūta, he was aspiring and praying to see Mañjuśrī - Kumārabhūta and continually yearning to meet him.
-Then Mañjuśrī Kumārabhūta, from a distance of a hundred and ten yojanas, extended his hand and placed it upon the - head of Sudhana, the head merchant’s son, who was in the town of Sumanāmukha, and said, “Well done, well done, noble one! - Someone who does not have the power of faith, who has a mind that wearies, who has thoughts of despondency, who abandons - practice, who turns away from diligence, who is pleased by having a few qualities, who remains clinging to a single root of - merit, who is not skilled in accomplishing the conduct and prayer, who is not in the care of a kalyāṇamitra, and who does not - consider the buddhas is unable to know the true nature of phenomena in this way, or to know this kind of way and this kind of - range of activity, or to know this kind of place or enter it, or to believe in it or examine it or understand it or attain - it.”
-Then Mañjuśrī Kumārabhūta taught Sudhana by speaking of the Dharma and, having inspired him, extolled him, and - gladdened him, made him the possessor of countless Dharma gateways, so that he attained the great illumination of infinite - wisdom. He blessed him with a bodhisattva’s retention, eloquence, samādhi, higher cognitions, and infinite wisdom and - established him in the field of completely good conduct, and he remained in his own region and departed from the presence of - Sudhana, the head merchant’s son. - -
-Sudhana, the head merchant’s son, who had reverenced as many kalyāṇamitras as there are atoms in the world realms of
- a billion-world universe; who had the motivation to gather the accumulations for omniscience; who correctly held and practiced
- the instructions and teachings of all kalyāṇamitras; who in the presence of all kalyāṇamitras gave rise to the same aspiration
- as they did; who had the realization that pleased and was not displeasing to all kalyāṇamitras; who followed the ocean of the
- ways of the instructions and teachings of all kalyāṇamitras; who had the essence that arises from the ocean of the aspiration
- of great compassion; who had shone on all beings with the clouds of the ways of great love; who had a body that increased the
- power of great joy; who was active
Sudhana, the head merchant’s son, who was dedicated to that kind of aspiration and attention, was saturated by - previous roots of merit, was blessed by the tathāgatas, and had the equivalent roots of merit in the past as the bodhisattva - Samantabhadra, and therefore there appeared ten omens of the appearance of the bodhisattva Samantabhadra.
-What were those ten? They were that (1) all buddha realms were purified through having pure adornments at the
- bodhimaṇḍas of all tathāgatas; (2) all buddha realms were purified through the elimination of all their unfortunate states,
- lower existences, and lower realms; (3) all buddha realms were purified through becoming pure buddha realms with arrays of
- lotus
There also appeared ten lights that were omens of the appearance of the bodhisattva Samantabhadra.
- -What were those ten? They were that (1) from each atom of the atoms of all world realms shone a multitude of nets of
- light rays from all tathāgatas; (2) from each atom of the atoms of all world realms emerged a multitude of halos of buddhas,
- some of a single color, some of various colors, some with many hundreds of thousands of colors, spreading throughout the
- entire realm of phenomena; (3) from each atom of the atoms of all world realms emerged clouds of all jewels creating the
- perception of the images of all tathāgatas spreading throughout the entire realm of phenomena; (4) from each atom of the atoms
- of all world realms emerged wheels, and circles of the light radiated from all tathāgatas spreading throughout the entire
- realm of phenomena; (5) from each atom of the atoms of all world realms emerged a multitude of clouds of perfume, flowers,
- garlands, ointments, and incense that resounded with thunder from all the clouds that proclaimed the ocean of the phenomena of
- the qualities of the bodhisattva Samantabhadra, spreading throughout the entire realm of phenomena; (6) from each atom of the atoms of all world realms emerged multitudes of
- clouds of suns, moons, and stars, emanating the light of the bodhisattva Samantabhadra, spreading throughout the entire realm
- of phenomena; (7) from each atom of the atoms of all world realms emerged multitudes of clouds of lamps in the shapes of all
- bodies,
When Sudhana, the head merchant’s son, had seen those ten great lights as omens, he gained the opportunity to see - Samantabhadra. He had the support of his own roots of merit. He had the blessing of all the tathāgatas and had given rise to - the illumination of the Dharma of all the buddhas. He was focused on the conduct of the bodhisattva Samantabhadra. He was - blessed by the prayers of the bodhisattva Samantabhadra. He aspired to the range of conduct of all the tathāgatas. He had - attained the strength and power of certainty in the immense field of activity of the bodhisattva. He thought that seeing the - bodhisattva Samantabhadra would be the same as attaining omniscience. His faculties were directed to seeing the bodhisattva - Samantabhadra. He had gained the great power of diligence for seeing the bodhisattva Samantabhadra. He applied himself with - unflagging diligence in seeking the sight of the bodhisattva Samantabhadra.
-With the wheel of his faculties facing in all directions; with the body of a bodhisattva that has reached the
- all-seeing
He was seated on a great precious lotus on the center of a lion throne in front of the Tathāgata Arhat - Samyaksaṃbuddha, the Bhagavat Vairocana, with an ocean of an assembly of bodhisattva followers, at the head of a gathering of - bodhisattvas.
-He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of light rays - that illuminated all world realms throughout the extent of the realm of phenomena to its limits and brought an end to the - suffering of beings. -
-He saw him increasing the vast power of joy and aspiration in all bodhisattvas.
-He saw emanating from the crown of his head, his two shoulders, and all his pores a multitude of clouds of perfumes - and lights of various colors, which spread throughout the assemblies of the followers of all tathāgatas and let fall their - rain.
-He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of all flowers, - which were as numerous as the atoms in all buddha realms and which spread throughout the assemblies of the followers of all - tathāgatas and let fall their rain.
-He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of various - aromatic trees, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, - throughout the entire realm of space to its limits, adorning it with the clouds of aromatic trees, letting fall a rain of an - inexhaustible treasure of perfume, aromatic powders, and incense and spreading throughout the assemblies of the followers of - all tathāgatas and letting fall their rain.
-He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of various - clothes, which spread over and adorned the entire realm of phenomena, the entire realm of space.
-He saw that from all the pores on his body, from each of those pores, emerged clouds of streamers of silks in - various colors, clouds of various garlands, clouds of various pearls, and clouds of wish-fulfilling precious jewels, which were as numerous as the atoms in all - buddha realms and which spread throughout the assemblies of the followers of all tathāgatas and let fall their rain.
-He saw that from all the pores on his body, from each of those pores, in order to fulfill the wishes of all beings, - there emerged clouds of jewel trees, which were as numerous as the atoms in all buddha realms and which spread throughout the - realm of phenomena, throughout the entire realm of space to its limits, adorning the buddha realms with treasures of jewels - emanated from the jewel trees and spreading throughout the assemblies of the followers of all tathāgatas and letting fall - their rain.
-He saw that from all the pores on his body, from each of those pores, emerged clouds of devas of the form realm, who - were as numerous as the atoms in all buddha realms and who praised the bodhisattva and spread throughout all buddha - realms.
-He saw that from all the pores on his body, from each of those pores, emerged clouds of emanated devas of the Brahmā - paradises, who supplicated the tathāgatas to turn the wheel of the Dharma.
-He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of the bodies of - the deva lords from within the entire desire realm, who held many wheels of Dharma of all the tathāgatas.
-He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, - clouds of buddha realms that resembled all the buddha realms within the three times and were as numerous as the atoms in all buddha realms, and they spread throughout the - realm of phenomena, throughout the entire realm of space to its limits, becoming a dwelling, a refuge, and a basis for beings - without a dwelling, without a refuge, and without a basis.
-He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, - clouds filled with pure buddha realms, the appearances of buddhas, and all the assemblies of bodhisattva followers, which were - as numerous as the atoms in all buddha realms, spreading throughout the realm of phenomena, throughout the entire realm of - space to its limits, accomplishing the purification of beings with powerful aspirations.
-He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, - multitudes of clouds of various defiled pure realms, which were as numerous as the atoms in all buddha realms and which spread - throughout the realm of phenomena, throughout the entire realm of space to its limits, accomplishing the purification of - beings afflicted by the kleśas.
-He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, - multitudes of clouds of purified defiled realms, which were as numerous as the atoms in all buddha realms and which spread - throughout the realm of phenomena, throughout the entire realm of space to its limits, accomplishing the purification of every - single being afflicted by the kleśas.
-He saw that from all the pores on his body, from each of those pores, emerged clouds of the bodies of all beings, - which were as numerous as the atoms in all buddha realms and - which spread throughout the realms of beings, throughout the entire realm of space to its limits, following the conducts of - beings and ripening all beings for the highest, complete enlightenment.
-He saw that from all the pores on his body, from each of those pores, there emerged, with each instant of mind, - clouds of the bodies of bodhisattvas, which were as numerous as the atoms in all buddha realms and which spread throughout the - realm of phenomena, throughout the entire realm of space to its limits, reciting the multitude of names of all buddhas in - order to increase the roots of merit of beings.
-He saw that from all the pores on his body, from each of those pores, emerged multitudes of clouds of bodies of - bodhisattvas, which were as numerous as the atoms in all buddha realms and which spread throughout the realm of phenomena, - throughout the entire realm of space to its limits, accomplishing in the entire vast extent of buddha realms the roots of - merit of developing and maintaining the first aspiration of all bodhisattvas.
-He saw that from all the pores on his body, from each of those pores, emerged clouds of bodhisattvas, which were as - numerous as the atoms in all buddha realms, reciting in all buddha realms the entire ocean of bodhisattva prayers in order to - perform the completely pure conduct of Samantabhadra.
-He saw that from all the pores on his body, from each of those pores, in order to fulfill the aspirations of all - beings, there emerged clouds of the bodhisattva Samantabhadra’s conduct, which were as numerous as the atoms in all buddha - realms, increasing the power of joy through ascending toward - omniscience and letting fall their rain.
-He saw that from all the pores on his body, from each of those pores, emerged clouds of the attainment of - buddhahood, manifesting the attainment of complete buddhahood in all buddha realms and increasing the great clouds of Dharma - that ascend toward omniscience, which were as numerous as the atoms in all buddha realms.
-Sudhana, the head merchant’s son, was overjoyed, pleased, delighted, thrilled, and blissful on seeing the scope of - the bodhisattva Samantabhadra’s miracles, and he contempleted the bodhisattva Samantabhadra’s body even more strongly.
-In each of the bodhisattva Samantabhadra’s limbs, in each section of his limbs, in each part of his body, in each
- section of the parts of his body, in each side of his limbs, in each section of the sides of his limbs, in each form,
Just as he saw this world realm, he saw the images of all the world realms in the eastern direction. Just as he saw - those in the eastern direction, he also saw the world realms in the southern direction, in the western direction, in the - northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the - northwestern direction, and in the downward and upward directions, together with their appearances of buddhas and their - assemblies of bodhisattva followers.
-He also saw all the past successions of worlds in this Sahā world realm in each of the bodhisattva Samantabhadra’s - physical signs of a great being, together with their - appearances of buddhas, all their assemblies of bodhisattva followers, all their beings, all their houses, all their days and - nights, and all their kalpas. In the same way, he saw the entire vast extent of its future buddha realms.
-Just as he saw the past and future of this world realm, in that way he saw the succession of all world realms.
-In the same way, he saw the past and future successive world realms of all world realms in the ten directions in the - bodhisattva Samantabhadra’s body, and in each of his physical signs of a great being and in each pore, all distinctly and not - mixed with one another.
-In the same way that he saw the bodhisattva Samantabhadra manifesting this play of being seated on a great precious
- lotus on the center of a lion throne in front of the Bhagavat, the Tathāgata Vairocana, in the same way he saw him manifesting
- this same play in the eastern direction in the world realm Padmaśrī of the Bhagavat, the Tathāgata
In the same way as in the eastern direction, he saw the bodhisattva Samantabhadra manifesting this play of being - seated on a great precious lotus on the center of a lion throne in front of all the tathāgatas of all the world realms in the - principal and intermediate directions. -
-In the same way that he saw the bodhisattva Samantabhadra manifesting this display of being seated on a great - precious lotus on the center of a lion throne in front of all the tathāgatas in all the world realms in the ten directions, he - saw, in the atoms of all the buddha realms in the ten directions, the bodhisattva Samantabhadra manifesting this display of - being seated on a great precious lotus upon the center of a lion throne in front of all the tathāgatas within an assembly of - followers of the Buddha, as vast as the realm of phenomena, in each atom.
-He saw in each of those bodies the manifestation of reflections of all objects of perception in the three times.
-He saw the manifestation of the perceptions as reflections of all realms, all beings, all appearances of buddhas, - and all the assemblies of bodhisattva followers.
-He heard the sounds of all beings, the voices of all buddhas, the Dharma wheels of all tathāgatas, and all the - miraculous manifestations of the teaching of instructions.
-Having seen and heard in that way the play
What are those ten? (1) He attained the practice of
- the perfection of knowledge of filling all buddha realms with his body in each instant of mind; (2) he attained the practice
- of the perfection of knowledge of going into the presence of all tathāgatas without differentiation; (3) he attained the
- practice of the perfection of knowledge of serving and making offerings to all tathāgatas; (4) he attained the practice of the
- perfection of knowledge of the attainment of acquiring all the Dharmas of the buddhas from all tathāgatas and from each
- tathāgata; (5) he attained the practice of the perfection of knowledge of the definitive understanding of the Dharma wheels of
- all tathāgatas; (6) he attained the practice of the perfection of knowledge of the inconceivable miracles of the buddhas; (7)
- he attained the practice of the perfection of knowledge of an unceasing discernment of all Dharmas,
The bodhisattva Samantabhadra extended his right hand and placed it upon the head of Sudhana, the head merchant’s - son, who possessed such a practice of the perfection of knowledge.
-The instant that the bodhisattva Samantabhadra placed his right hand upon the head of Sudhana, the head merchant’s - son, he entered as many samādhi gateways as there are atoms in all buddha realms. In each samādhi he realized the sight of an - ocean of world realms, as numerous as the atoms in a buddha realm, which he had never seen before. He gathered as many - accumulations of omniscience as there are atoms in a buddha realm. There came as many accumulations of the Dharmas of - omniscience as there are atoms in a buddha realm. He arose to as many great establishments in omniscience as there are atoms - in a buddha realm. He comprehended an ocean of prayers as numerous as the atoms in a buddha realm. He set out along paths that - have arisen from omniscience, which were as numerous as the atoms in a buddha realm. He entered into as many bodhisattva - conducts as there are atoms in a buddha realm. He increased as many powers of omniscience as there are atoms in a buddha - realm. He illuminated with as many illuminations from the knowledge of all buddhas as there are atoms in a buddha realm. -
-Just as the bodhisattva Samantabhadra, at the feet of the Bhagavat, the Tathāgata Vairocana in this Sahā world - realm, extended his right hand and placed it upon the head of Sudhana, the head merchant’s son, in the same way, the - bodhisattva Samantabhadra at the feet of the tathāgatas in all world realms extended his right hand and placed it upon the - head of Sudhana, the head merchant’s son. In the same way, the bodhisattva Samantabhadra at the feet of all the tathāgatas - within the atoms of all world realms in all the principal and intermediate directions extended his right hand and placed it - upon the head of Sudhana, the head merchant’s son.
-Just as Sudhana, the head merchant’s son, entered many Dharma gateways when touched by the hand of the bodhisattva - Samantabhadra at the feet of the Bhagavat Vairocana, in the same way Sudhana, the head merchant’s son, entered in many ways - many Dharma gateways when touched by the clouds of hands emanated from all the bodies of Samantabhadra.
-Then the bodhisattva mahāsattva Samantabhadra said to Sudhana, the head merchant’s son, “Noble one, you have seen - my miraculous manifestations.”
- -Sudhana said, “Ārya, I have seen them. The inconceivable liberations that I have seen can only be known by the - knowledge of a tathāgata.” -
-Samantabhadra said, “Noble one, I long for the omniscient mind and have practiced for as many kalpas as there are
- atoms in an
“In each of those great kalpas, I purified the aspiration for enlightenment, and I served as many tathāgatas as
- there are atoms in an
“In each of those great kalpas, I accumulated the merit for omniscience and engaged in all the great giving of gifts - and offerings. I held bestowals of gifts and offerings that were proclaimed throughout the world and were bestowed upon all - beings.
-“In each of those great kalpas, aspiring to the Dharmas of omniscience, I gave gifts, great gifts, and extreme gifts
- that were as numerous as the atoms in an
“In each of those great kalpas, without concern for body and life, and cherishing the Dharma of the buddhas, I gave
- away bodies as numerous as the atoms in an
“In each of those great kalpas, aspiring for the head of omniscience that is above and higher than all worlds, I
- gave away my own head as many times as there are atoms in an
“As it was in each of those great kalpas, it was the same in each of an ocean of kalpas as numerous as the atoms in
- an
“Noble one, throughout the ocean of that many kalpas, I developed an aspiration solely for the teaching of the - tathāgatas and do not remember ever developing an inappropriate aspiration. Throughout the ocean of that many kalpas, I - developed solely that aspiration, and I do not remember developing an aspiration through anger, an aspiration through fixation - on the self, an aspiration from protecting and grasping a self, an aspiration that made a distinction between self and others, or an aspiration that was not connected with the path to - enlightenment, nor do I remember developing an aspiration that became wearied or disheartened or confused by obscurations - through remaining in saṃsāra. Instead, I developed the aspiration for gathering the accumulations for omniscience, an - aspiration that had an invincible knowledge and unconquerable essence.
-“Noble one, it is like this: an ocean of kalpas would pass if I were to teach my past perfect practices, my - engagement in purifying buddha realms, my engagement in protecting, ripening, and purifying beings with my attainment of great - compassion, my engagement in making offerings to and serving buddhas, my engagement in serving gurus in order to seek the good - Dharma, my engagement in giving away my body in order to obtain the good Dharma, and my engagement in giving up my life in - order to protect the good Dharma.
-“Noble one, there is not one word or letter from all that ocean of the Dharma for which I did not give up the
- kingdom of a cakravartin or all my possessions through being dedicated to saving all beings, dedicated to attaining definitive
- understanding of the continuum of my mind, dedicated to others hearing the Dharma, dedicated to the elucidation of the light
- of worldly knowledge, dedicated to the elucidation of all world-transcending knowledge, dedicated to giving rise to happiness in saṃsāra for all beings, and dedicated to praising
- the qualities of all the tathāgatas. In that way, an ocean of kalpas as numerous as the atoms in an
“Noble one, in that way, I attained the pure Dharma body that is undifferentiated by the three times through the
- strength of such accumulations, through the strength of the accumulation of the causal roots of merit, through the strength of
- a vast aspiration, through the strength of practicing the qualities, through the strength of correctly comprehending all
- Dharmas, through the strength of the eyes of wisdom, through the strength of the blessing of the tathāgatas, through the
- strength of great prayers, through the strength of great compassion, through the strength of perfectly purified higher
- cognitions, and through the strength of being taken into the care of the kalyāṇamitras. I also purified the unsurpassable form
- body that transcends all worlds, that is perceived by all beings according to their aspirations, that is spread throughout all
- buddha realms, that is present everywhere, that manifests all miracles in every place, and that is attractive to all
- beings.
“Noble one, regard this perfect body I have attained, which has been accomplished through an endless ocean of kalpas - and which is rare to appear and rare to see in many hundreds of thousands of quintillions of kalpas.
-“Noble one, those beings who have not developed roots of merit cannot hear me, let alone see me.
-“Noble one, those beings who just hear my name become irreversible in their progress toward the highest, complete - enlightenment. Those who just see me, touch me, accompany me, follow me, see me in a dream, or hear my name in a dream become - irreversible in their progress toward the highest, complete enlightenment.
-“Some, through thinking of me, become ripened in one day, some in one week, some in a fortnight, some in a month,
- some in a year, some in a hundred years, some in a kalpa, some in a hundred kalpas, and some in as many kalpas as there are
- atoms in an
“Noble one, in that way, through as many methods as there are atoms in a buddha realm, beings become irreversible in - their progress toward the highest, complete enlightenment.
-“Noble one, the beings who hear
Sudhana, the head merchant’s son, contemplated the body of the bodhisattva Samantabhadra and saw an
What he saw in each pore he saw in all pores without exception, in all the physical signs and features of a great - being, and in all the greater and smaller parts of the body. He saw clouds of emanations of bodies of buddhas, as numerous as - the atoms in all buddha realms, appearing in each of the oceans of realms, pervading all the world realms in the ten - directions, and ripening beings for the highest, complete - enlightenment.
-Sudhana, the head merchant’s son, having been taught the instructions and teachings of the bodhisattva - Samantabhadra, entered all the world realms that were within the body of the bodhisattva Samantabhadra and ripened - beings.
-The roots of merit accumulated by Sudhana, the head merchant’s son, through the light of knowledge by coming before,
- seeing, and honoring as many kalyāṇamitras as there are atoms in a buddha realm, were not a hundredth of the roots of merit
- accumulated by seeing the bodhisattva Samantabhadra; they were not even a thousandth, were not even a trillionth, and could
- not even be an enumeration, a fraction, a number, an analogy, or a basis
However many successions of oceans of buddha realms Sudhana apprehended from first developing the aspiration for
- enlightenment until he saw the bodhisattva Samantabhadra, he apprehended in each instant of mind even more successions of
- oceans of buddha realms, as many
He was active in some realms for a kalpa. He was active in some realms for as many kalpas as there are atoms
The bodhisattva mahāsattva Samantabhadra then composed these verses in order to further elucidate kalpas, the vast
- extent of kalpas, and world realms as numerous as the atoms in an
This was translated and revised by the Indian upādhyāyas Jinamitra and Surendrabodhi and by the chief editor Lotsawa
- Bandé Yeshé Dé and others.
-
It has seven sections:
According to Butön Rinpoché and others, it contains thirty-nine thousand and thirty verses, a hundred and thirty
- fascicles, and an additional thirty verses. In the Tshalpa Kangyur edition there are a hundred and fifteen fascicles, the
- Denkarma edition has a hundred and twenty-seven fascicles,
This sūtra was first received from Ārya Nāgārjuna by Paṇḍita Buddhabhadra and Paṇḍita Śikṣānanda (652–710), and - they both translated it into Chinese. It is taught that Surendrabodhi and Vairocanarakṣita became principal editors for a - Chinese translation.
-As for the lineage of the text, there is the lineage from China: The perfect Buddha, Ārya Mañjuśrī, Lord - Nāgārjuna, the two paṇḍitas mentioned above, and Heshang Tushun. Then the lineage continued through others until Üpa - Sangyé Bum received it from Heshang Gying-ju. Then that lineage was passed on through Lotsawa Chokden and has continued up - to the present time.
-The lineage from India is as follows:
- -It was passed from Nāgārjuna to Āryadeva, and then Mañjuśrīkīrti, and so on, until Bari Lotsawa received it from
- Vajrāsana. It is taught that the lineage then continued through Chim Tsöndrü Sengé, the great Sakya Lord,
However, I have not seen any other text or history of a translation made by any other lotsawa or paṇḍita other - than those listed in the colophon to this translation into Tibetan.
-The king of Jangsa Tham
There are variant Indian texts and conflicting translations, and I have not been able to ascertain from them a - definitive single meaning or correct words. Nevertheless, this text is nothing but a valid edition.
-There are varying translations of terms that have been left unrevised, as there is no contradiction in meaning.
- For example, it has
Sanskrit words have many cases and tenses, so that although the Tibetan lotsawas and paṇḍitas, who had the eyes - of the Dharma, translated their meaning, their tenses, cases, and so on are difficult to discern. Those are the majority - of the examples of uncertainty, and there are also a few other kinds, but they are nevertheless in accord with Tibetan - grammar.
-In most texts there are many archaic words, so that the meaning of the translation is not clear, but there is a
- consistency when those words are all in archaic Tibetan. However, there appears to have occurred in later times a strong
- adulteration of the text so that there is a mixture of archaic and modern forms. There are also unreliable placements of
- the
May this remain for the entire kalpa within the circle of the
This was printed in the water tiger year called
This was written by the attendant Gelong Tashi Wangchuk, who in the process of revision was commanded to become - its supervisor.
-
-
(The Tathāgata has taught those causes that are the causes for the arising of phenomena, and the great Śramaṇa, - in that way, taught that which is their cessation.)
--
-
-
-
- -bhikṣu -bhikṣu -dge slong -དགེ་སློང་། -- -A fully ordained monk.
-
- -
-
- -bhikṣuṇī -bhikṣuṇī -dge slong ma -དགེ་སློང་མ། -- -A fully ordained nun.
-
- -
-
- -desire realm -kāmadhātu -’dod pa’i khams -འདོད་པའི་ཁམས། -- -One of the three realms of saṃsāra, characterized by a prevalence of desire.
-
- -
-
- -ācārya -ācārya -slob dpon -སློབ་དཔོན། -- -A spiritual teacher, “one who knows the conduct or practice (
-ācāra ) to be performed”; this can also be a title for a scholar, although that is not the context in - this sūtra.
- -
-
- -sunstone -ādityagarbha -nyi ma’i snying po -ཉི་མའི་སྙིང་པོ། -- -The name for this jewel, “essence of the sun” in both the Sanskrit and Tibetan, appears to be a synonym for -
-sūryakānta (“sunstone”). In Tibetan, these orange gems are - usually calledme shel (“fire crystal”). They are oligoclase - feldspar, exhibiting aventurescence in that they are filled with speckles that appear to emit light.
- -
-
- -agarwood -agaru -a ga ru -ཨ་ག་རུ། -- -The resinous heartwood of the
-Aquilaria andGyirnops evergreen trees in India and southeast Asia, also known as aloeswood (agallochum ).
- -
-
- -female blackbuck -aiṇeya -e ne ya -ཨེ་ནེ་ཡ། -- --
-Antilope cervicapra , also known as the Indian antelope. The male is - calledeṇa and the femaleeṇī .Aiṇeya therefore means “an attribute of the - female black antelope.”
- -
-
- -thoroughbred stallion -ājāneyāśva -rta cang shes -རྟ་ཅང་ཤེས། -- -The Sanskrit word
-ājāneya was primarily used for thoroughbred - horses. The compound joins the term withaśva (“horse”). An - etymology as “all-knowing” is the basis for the Tibetan translation. In other contexts it was also used as a term - of respect, often paired with “great elephant” in a description of realized beings.
- -
-
- -Anālayavyūha -anālayavyūha -anālayaviyūha -gnas med rnam par brgyan -གནས་མེད་རྣམ་པར་བརྒྱན། -- -“Unlocated Display.” The name of a kalpa in the distant past. BHS verse
-Anālayaviyūha .
- -
-
- -acts with immediate result on death -anantaryakarma -mtshams med pa’i las -མཚམས་མེད་པའི་ལས། -- -The five actions that lead to going instantly to hell on death are killing one’s father, killing one’s mother, - killing an arhat, splitting the saṅgha, and wounding a buddha so that he bleeds.
-
- -
-
- -Anilambha -anilambha -dmigs su med pa -དམིགས་སུ་མེད་པ། -- -The name of a kalpa in the distant past.
-
- -
-
- -intermediate kalpa -antarakalpa -bskal pa bar ma -བསྐལ་པ་བར་མ། -- -This kalpa is one cycle of the increase and decrease of the lifespan of beings. It is also called a “small kalpa.” - It consists of four ages, or
-yugas .
- -
-
- -anupamasvāduphalanicita -anupamasvāduphalanicita -ro dpe med pa’i ’bras bu’i tshogs -རོ་དཔེ་མེད་པའི་འབྲས་བུའི་ཚོགས། -- -A magical tree, the name of which means “covered in excellent, delicious fruit.”
-
- -
-
- -propensity -propensities -anuśaya -bag la nyal ba -བག་ལ་ཉལ་བ། -- -The BHS
-anuśaya differs from its meaning in Sanskrit but is the - same as the Palianusaya . It can also mean “tendency” and - “disposition,” and the meaning can be positive as well as negative.
- -
-
- -features (of a great being) -features -anuvyañjana -dpe byad bzang po -དཔེ་བྱད་བཟང་པོ། -- -These characteristics of a supreme being are eighty in number and include such details as the redness of the - fingernails and the blackness of the hair.
-
- -
-
- -immeasurables -aparamāṇa -tshad med pa -ཚད་མེད་པ། -- -The four immeasurables are love, compassion, rejoicing, and equanimity.
-
- -
-
- -apasmāra -apasmāra -brjed byed -བརྗེད་བྱེད། -- -A class of nonhuman beings believed to be responsible for epilepsy.
-
- -
-
- -apsaras -apsaras -lha mo -ལྷ་མོ། -- -Popular figures in Indian culture, they are said to be goddesses of the clouds and water. They are also portrayed - as the wives of the gandharvas who are the court musicians for Śakra/Indra on top of Mount Meru.
-
- -
-
- -second-week embryo -arbuda -sko -སྐོ། -- -The
Gaṇḍavyūha uses the same terminology as the Jain textTandulaveyāliyua and differs from other sūtras. In theNandagarbhāvakrantinirdeśasūtra - ,arbuda - is translated asmer mer po . -
- -
-
- -Arapacana alphabet -arapacana -a ra pa tsa na -ཨ་ར་པ་ཙ་ན། -- -The alphabet of the Kharoṣṭhī script, forming an important mnemonic incantation.
-
- -
-
- -arhat -arhat -dgra bcom pa -དགྲ་བཅོམ་པ། -- -Used both as an epithet of the Buddha and to mean the final accomplishment of the śrāvaka path.
-
- -
-
- -ārya -ārya -’phags pa -འཕགས་པ། -- -Generally has the common meaning of a noble male, one of a higher class or caste. In Dharma terms it means a male - who has gained the realization of the path and is superior for that reason.
-
- -
-
- -āryā -āryā -’phags ma -འཕགས་མ། -- -Generally has the common meaning of a noble female, one of a higher class or caste. In Dharma terms it means a - female who has gained the realization of the path and is superior for that reason.
-
- -
-
- -truths of the āryas -āryasatya -’phags pa’i bden pa -འཕགས་པའི་བདེན་པ། -- -The four truths of āryas are the truths of suffering, the origin of suffering, the cessation of suffering, and the - eightfold path to that cessation. They are called the truths of the āryas, as it is the āryas who have perceived - them perfectly and without error.
-
- -
-
- -asaṃkhyeya -asaṃkhyeya -grangs med pa -གྲངས་མེད་པ། -- -The name of a certain kind of kalpa that literally means “incalculable.” The number of years in this kalpa differs - in the various sūtras that give it a number. Also, twenty intermediate kalpas are said to be one incalculable - kalpa, and four incalculable kalpas are one great kalpa. In light of that, those four incalculable kalpas - represent the kalpas of the creation, presence, destruction, and absence of a world. Buddhas are often described - as appearing in a second “incalculable” kalpa.
-
- -
-
- -great kalpa -mahākalpa -bskal pa chen po -བསྐལ་པ་ཆེན་པོ། -bskal pa che ba -བསྐལ་པ་ཆེ་བ། -- -The name of a certain kind of kalpa. The number of years in this kalpa differs in the various sūtras that give it a - number, although it is said to equal four
-asaṃkhyeya (“incalculable”) - kalpas.
- -
-
- -ashoka tree -aśoka -shing a sho ka -ཤིང་ཨ་ཤོ་ཀ -- - --
-Saraca asoca . The aromatic blossoms are clustered together as orange, - yellow, and red bunches of petals.
- -
-
- -Aśokaviraja -aśokaviraja -mya ngan med cing rdul dang bral ba -མྱ་ངན་མེད་ཅིང་རྡུལ་དང་བྲལ་བ། -- -“Without misery, free of dust.” The name of a kalpa in the distant past.
-
- -
-
- -ashram -āśrama -dge ba sbyang ba’i gnas -དགེ་བ་སྦྱང་བའི་གནས། -- -A forest hermitage or place of practice for a renunciant practitioner.
-
- -
-
- -defilement -āśrava -zag pa -ཟག་པ། -- -A term of Jain origin, meaning “inflow.” It refers to having uncontrolled thoughts as a result of being influenced - by sensory objects and thus being sullied or defiled. It is also defined as “outflows,” hence the Tibetan
-zag pa , “leak,” as the mind flows out toward the sensory objects.
- -
-
- -eight unfavorable existences -aṣṭākṣaṇa -mi khom pa brgyad -མི་ཁོམ་པ་བརྒྱད། -- -Being reborn in hell, as a preta, as an animal, or as a long-lived deity (of the formless realms); or being a human - in a time without a Buddha’s teaching, in a land without the teaching, with a defective mind, or without - faith.
-
- -
-
- -water that has the eight qualities -water that had the eight qualities -water that had the eight excellent qualities -aṣṭāṅgopetavārin -chab bzang yan lag brgyad ldan -ཆབ་བཟང་ཡན་ལག་བརྒྱད་ལྡན། -yan lag brgyad dang ldan pa’i chu -ཡན་ལག་བརྒྱད་དང་ལྡན་པའི་ཆུ། -- -Water that has the eight qualities of being sweet, cool, pleasant, light, clear, pure, not harmful to the throat, - and beneficial for the stomach.
-
- -
-
- -asura -asura -lha ma yin -ལྷ་མ་ཡིན། -- -One of the six classes of living beings, sometimes included among the gods and sometimes among the animals. A class - of nonhuman beings, sometimes misleadingly called demigods, engendered and dominated by envy, ambition, and - hostility, who are metaphorically described as being incessantly embroiled in a dispute with the gods over the - possession of amrita.
-
- -
-
- -Atulaprabha -atulaprabha -’od gzhal du med pa -འོད་གཞལ་དུ་མེད་པ། -- -The name of a kalpa in the distant past.
-
- -
-
- -Avabhāsavyūha -avabhāsavyūha -snang bas rnam par brgyan pa -སྣང་བས་རྣམ་པར་བརྒྱན་པ། -- -“Display of Radiance,” the name of a certain kalpa in the distant past.
-
- -
-
- -āyatana -āyatana -skye mched -སྐྱེ་མཆེད། -- -Twelve bases of sensory perception: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which - form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, - sound, taste, touch, and phenomena). This can also refer to the four meditative states associated with the - formless realm: (1) infinite space, (2) infinite consciousness, (3) nothingness, and (4) neither perception nor - nonperception.
-
- -
-
- -Brother -āyuśman -tshe dang ldan pa -ཚེ་དང་ལྡན་པ། -- -A respectful form of address between monks, and also between lay companions of equal standing. It literally means - “one who has a [long] life.”
-
- -
-
- -Bhadra -bhadra -bzang po -བཟང་པོ། -- -Meaning “good,” it is the name of this present kalpa, so called because over a thousand buddhas will appear within - it.
-
- -
-
- -bhagavat -bhagavān -bcom ldan ’das -བཅོམ་ལྡན་འདས། -- -“One who has
-bhaga ,” which has many diverse meanings including - “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means “one who has the good fortune of - attaining enlightenment.”
- -
-
- -courtesan -bhāgavatī -bcom pa ma -བཅོམ་པ་མ། -- -This term is used for a female devotee of Viṣṇu (
-- ), but here is used as an honorific term for a courtesan.bhagavat -Bhaga can also mean “vulva” and is therefore also used in that way in - compounds. This English is also used as a translation forgaṇika in chapter - 43 (see).
- -
-
- -bhūmi -bhūmi -sa -ས། -- -This is literally the “ground” in which qualities grow like plants, and it also means a “
level .” As an untranslated term,bhūmi is used - specifically to refer tolevels of enlightenment, especially the seven or tenlevels of the enlightened bodhisattvas. Sūtras such as thePerfection of Wisdom sūtras teach the seven bhūmis. The teaching of ten bhūmis was found in the - Mahāsāṃghika tradition and particularly in theDaśabhūmika Sūtra (Toh 44, ch. - 31,- <ref target="https://read.84000.co/translation/toh44-31.html">Ten Bhūmi - Sūtra</ref> - ), which is the thirty-first chapter in the Tibetan version of theAvataṃsaka Sūtra . -
- -
-
- -level -bhūmi -sa -ས། -- -See “bhūmi.”
-
- -
-
- -bhūta -bhūta -’byung po -འབྱུང་པོ། -- -A specific class of nonhuman supernatural beings, or a term for spirits in general.
-
- -
-
- -aspects of enlightenment -bodhyaṅga -byang chub kyi yan lag -བྱང་ཆུབ་ཀྱི་ཡན་ལག -- -The seven aspects of enlightenment are mindfulness, analysis of phenomena, diligence, joy, tranquility, and - samādhi. Also translated here as “limbs of enlightenment.”
-
- -
-
- -limbs of enlightenment -bodhyaṅga -byang chub kyi yan lag -བྱང་ཆུབ་ཀྱི་ཡན་ལག -- -The seven limbs of enlightenment are mindfulness, analysis of phenomena, diligence, joy, tranquility, and samādhi. - Also translated here as “aspects of enlightenment.”
-
- -
-
- -Brahmakāyika -brahmakāyika -tshangs pa -ཚངས་པ། -- -The devas who live in Brahmakāyika, which can mean “the three paradises of Brahmā,” which are the first dhyāna - paradises in the form realm, or more specifically, the lowest of these paradises, also known as Brahmapārṣada.
-
- -
-
- -brahmin -brāhmaṇa -bram ze -བྲམ་ཟེ། -- -A member of the priestly class or caste from the four social divisions of India.
-
- -
-
- -Brahmaprabha -brahmaprabha -tshangs pa’i ’od -ཚངས་པའི་འོད། -- -“Light of Brahmā.” The name of a kalpa in the distant past.
-
- -
-
- -son of the buddhas -sons of the buddhas -buddhaputra -sangs rgyas sras po -སངས་རྒྱས་སྲས་པོ། -- -A synonym for
-bodhisattva .
- -
-
- -caitya -caitya -mchod rten -མཆོད་རྟེན། -- -Sometimes synonymous with
-stūpa , however,caitya can also in certain contexts refer to a temple that may or may - not contain a stūpa, or to any place or thing that is worthy of veneration. The Tibetan translates bothstūpa andcaitya with - the same word—mchod rten (“basis” or “recipient” of offerings). - Pali:cetiya .
- -
-
- -cakravartin -cakravartin -’khor los sgyur ba -འཁོར་ལོས་སྒྱུར་བ། -- -A king with a magical wheel. Wherever the wheel rolls becomes his kingdom, so that he rules from one to all four - continents.
-
- -
-
- -meditation walkway -caṃkrama -’chag pa -འཆག་པ། -’chag pa’i gnas -འཆག་པའི་གནས། -’chag sa -འཆག་ས། -- - -This is a straight walkway used for walking meditation, usually around forty feet long and often raised above the -
-level of the ground. Monks walk up and down the length of it.
- -
-
- -magnolia -campaka -tsam pa ka -ཙམ་པ་ཀ -- --
-Magnolia campaca .
- -
-
- -caṇḍāla -caṇḍāla -gdol ba -གདོལ་བ། -- -The lowest of the untouchables in the Indian caste system.
-
- -
-
- -candrodgata -candrodgata -zla ba shar ba -ཟླ་བ་ཤར་བ། -- -A magical tree, the name of which means “rising moon.”
-
- -
-
- -sixty-four skills -catuḥṣaṣṭikalāvidhi -sgyu rtsal drug cu rtsa bzhi -སྒྱུ་རྩལ་དྲུག་ཅུ་རྩ་བཞི། -- -These include writing and mathematics, and also different sports, crafts, dancing, acting, and the playing of - various instruments.
-
- -
-
- -Caturmahārājika -caturmahārājika -rgyal po chen po bzhi’i ris -རྒྱལ་པོ་ཆེན་པོ་བཞིའི་རིས། -- -A deity in the paradises of the Four Mahārājas.
-
- -
-
- -dānava -dānava -gsod ’phrog -གསོད་འཕྲོག -- -A class of beings, literally, in Sanskrit, “the sons of Danu.” They are enemies of the devas and often associated - with the asuras. Under the leadership of Bali, they took over the world, creating a golden age, until they were - tricked by Viṣṇu in the form of a brahmin dwarf. A version of that legend is described in a prominent passage in - the
Kāraṇḍavyūha Sūtra (- <ref target="https://read.84000.co/translation/toh116">The Basket’s Display</ref> - , Toh 116), the - principal Avalokiteśvara sūtra. -
- -
-
- -ten strengths -daśabala -stobs bcu -སྟོབས་བཅུ། -- -The ten strengths of a tathāgata are (1) the knowledge of what is possible and not possible, (2) the knowledge of - the ripening of karma, (3) the knowledge of the variety of aspirations, (4) the knowledge of the variety of - natures, (5) the knowledge of the
-levels of capabilities, (6) the knowledge of the - destinations of all paths, (7) the knowledge of dhyāna, liberation, samādhi, samāpatti, and so on, (8) the - knowledge of remembering past lives, (9) the knowledge of deaths and rebirths, and (10) the knowledge of the - cessation of defilements.
- -
-
- -strengths -bala -stobs -སྟོབས། -- -See “ten strengths.”
-
- -
-
- -deva -deva -lha -ལྷ། -- -A being in the paradises from the base of Mount Meru upward, this can also refer to a deity in the human world. -
-
- -
-
- -devī -devakanyā -lha’i bu mo -ལྷའི་བུ་མོ། -- -Literally “daughter of a deva.” A female deva.
-
- -
-
- -Devaśrī -devaśrī -lha’i dpal -ལྷའི་དཔལ། -- -“Divine Splendor.” The name of a past kalpa. BHS:
-Devaśiri .
- -
-
- -dharaṇa -dharaṇa -srang -སྲང་། -- -Though its precise units varied, one dharaṇa was generally equivalent to ten palas or forty karṣa, and roughly - equivalent to 350 grams, or near to a pound. The Tibetan translates both
pala anddharaṇa assrang in this sūtra.Pala is said to be -srang in theMahāvyutpatti , - but that dictionary has no equivalent fordharaṇa . -
- -
-
- -retention -mental retention -dhāraṇī -gzungs -གཟུངས། -- -According to context this term can also mean sentences or phrases for recitation that are said to hold the essence - of a teaching or meaning. This term is also rendered in this translation as “dhāraṇī.”
-
- -
-
- -dhāraṇī -dhāraṇī -gzungs -གཟུངས། -- -Sentences or phrases that were said to hold the essence of a teaching or meaning. According to context, the term - can also mean an exceptional power of mental retention. Also used as a healing spell. This term is also rendered - in this translation as “retention.”
-
- -
-
- -Dharma body -dharmakāya -dharmaśarīra -chos kyi sku -ཆོས་ཀྱི་སྐུ། -chos kyi lus -ཆོས་ཀྱི་ལུས། -- -Distinct from the
-rūpakāya or “form body” of a buddha. In origin - it was a term for the presence of the Dharma, which would continue after the Buddha’s passing. It also came to - refer to someone who was an embodiment of the Dharma, and also the eternal, imperceptible realization of a buddha, - and therefore became synonymous with the true nature. In the context of the teaching of the threekāyas of a buddha, only the termdharmakāya (chos kyi sku ), rather than -dharmaśarīra , (chos - kyi lus ) was used.
- -
-
- -dhātu (eighteen) -dhātu -dhātu -khams -ཁམས། -- -The six sensory objects, six sensory faculties, and six consciousnesses.
-
- -
-
- -dhyāna -dhyāna -bsam gtan -བསམ་གཏན། -- -Generally, one of the synonyms for meditation referring to a state of mental stability. The specific four dhyānas - are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four -
-levels of the form realm, which are composed of seventeen paradises.
- -
-
- -gandharva -gandharva -dri za -དྲི་ཟ། -- -A class of nonhuman beings who are particularly renowned as celestial musicians.
-
- -
-
- -garuḍa -garuḍa -nam mkha’ lding -ནམ་མཁའ་ལྡིང་། -- -A class of supernatural being described as an eagle-type bird with a gigantic wingspan. They are traditionally - enemies of the nāgas. In the Vedas, they are thought to have brought nectar from the heavens to earth.
-
- -
-
- -Gatipravara -gatipravara -’gro ba’i mchog -འགྲོ་བའི་མཆོག -- -The name of a kalpa in the distant past.
-
- -
-
- -fourth-week embryo -ghana -’khregs -འཁྲེགས། -- - -The
Gaṇḍavyūha uses the same terminology as the Jain textTandulaveyāliyua and differs from other sūtras. In theNandagarbhāvakrantinirdeśasūtra - ,ghana is translated asmkhrad ’gyur . Elsewhere it - isgor gor . -
- -
-
- -demon -graha -gdon -གདོན། -
- -
-
- -heshang -upādhyāya -hwa shang -ཧྭ་ཤང་། -- -From the Chinese
-和上 (heshang ) - derived from the Sanskritupādhyāya , a senior, learned monk.
- -
-
- -The Illumination of the Field of Causes -hetumaṇḍalaprabhāsa -rgyu’i dkyil ’khor rab tu snang ba -རྒྱུའི་དཀྱིལ་འཁོར་རབ་ཏུ་སྣང་བ། -- -A sūtra taught in another world in the distant past.
-
- -
-
- -Jain -nirgrantha -pāṣaṇḍa -zhags pa ’thub pa -ཞགས་པ་འཐུབ་པ། -- -A religious tradition derived from Śākyamuni’s elder contemporary Mahāvīra.
-
- -
-
- -jambul tree -jambāvṛkṣa -’dzam bu’i shing -འཛམ་བུའི་ཤིང་། -- --
-Syzygium cumini . At present mainly called the jambul tree, it is the - Indian version among the various species of rose apple trees.
- -
-
- -Jambu River -jambunadī -’dzam bu’i chu klung -འཛམ་བུའི་ཆུ་ཀླུང་། -- -Legendary river carrying the golden fruit fallen from the legendary
-jambu (“rose apple”) tree. This term is used as an adjective for the gold found in rivers. When - used as an adjective, the Sanskrit isjāmbūnada .
- -
-
- -royal jasmine -jāti -dza ti -ཛ་ཏི། -- --
-Jasminum grandiflorum . Also known as Spanish or Catalonian jasmine, - even though it originates in South India. Particularly used as offerings in both Buddhist and Hindu temples. In - other sūtras,jāti is translated assna ma .
-
- -
-
- -asteria -jyotīrasa -skar ma mdog -སྐར་མ་མདོག -ngang gis snang ba -ངང་གིས་སྣང་བ། -skar ma snang ba -སྐར་མ་སྣང་བ། -- -A precious gem that, when cut, shows a luminous star shape. This includes such gems as star sapphires, star rubies, - and star topazes. In some Kangyurs written incorrectly as
sgra snang - ba and with a wide variety of other spelling renditions.Jyotīrasa is translated asskar ma mdog in- <ref target="https://read.84000.co/translation/toh113.html">The White Lotus of the Good - Dharma</ref> - (Toh 113,Saddharmapuṇḍarīka ). -
- -
-
- -kākhorda -kākhorda -byad stems -བྱད་སྟེམས། -- -A generally malevolent class of nonhuman being.
-
- -
-
- -first-week embryo -kalala -mar mer -མར་མེར། -- -The
Gaṇḍavyūha uses the same terminology as the Jain textTandulaveyāliyua and differs from other sūtras. In theNandagarbhāvakrantinirdeśasūtra - ,kalala is translated asmer mer po . In other texts - the first stage is translated asnur nur po . -
- -
-
- -yellow sandalwood -kālānusāricandana -dus dang mthun pa’i tsan dan -དུས་དང་མཐུན་པའི་ཙན་དན། -- -Sanskrit dictionaries also define the word as “gum benzoin” (not to be confused with the unrelated chemical, - benzoin) and the Shisham or Indian Rosewood tree (
-Dalbergia sissoo ). - However, in this sūtra this is evidently referring to a kind of sandalwood (Santalum album ). The name, which means “following time,” refers to the long-lasting scent of the - wood. In other textskālānusāricandana is translated asdus kyi rjes su ’brang ba .
- -
-
- -avadavat -kalaviṅka -ka la ping ka -ཀ་ལ་པིང་ཀ -- -Also called “red avadavat,” “strawberry finch,” and “kalaviṅgka sparrow.” Dictionaries have erroneously identified - it as a cuckoo. Outside India, kalaviṅka birds have evolved into a mythical half-human bird. The avadavat is a - common bird in the Ganges plain and renowned for its beautiful song.
-
- -
-
- -kalpa -kalpa -bskal pa -བསྐལ་པ། -- -The Indian concept of a period of millions of years, sometimes equivalent to the time when a world appears, exists, - and disappears. There are also the intermediate kalpas during the existence of a world, the longest of which is - called
-asamkhyeya , (literally “incalculable,” even though the - number of its years is calculated).
- -
-
- -kalyāṇamitra -kalyāṇamitra -dge ba’i bshes gnyen -དགེ་བའི་བཤེས་གཉེན། -- -The Sanskrit can mean “good friend” or “beneficial friend.” The Tibetan can mean “virtuous friend” or “friend of - virtue.” A title for a teacher of the spiritual path.
-
- -
-
- -karṣa -karṣa -zho -ཞོ། -- -An ancient Indian weight that is the equivalent of about nine grams or around one third of an ounce.
-
- -
-
- -kaṭapūtana -kaṭapūtana -lus srul po -ལུས་སྲུལ་པོ། -- -A class of malevolent nonhuman beings who are often identified as the source of illness.
-
- -
-
- -kinnara -kinnara -kiṃnara -mi’am ci -མིའམ་ཅི། -- -A class of nonhuman beings that are half human, half animal. Typically they have animal heads atop human bodies. - The term literally means “Is that human?”
-
- -
-
- -quintillion -koṭinayutaśatasahasra -bye ba khrag khrig brgya stong phrag -བྱེ་བ་ཁྲག་ཁྲིག་བརྒྱ་སྟོང་ཕྲག -- -Quintillion (a million million million) is here derived from the classical meaning of
-nayuta as a million. The Tibetan givesnayuta a value of a hundred thousand million, so that the entire number would mean a hundred - thousand quintillion.
- -
-
- -orchid tree -kovidāra -kun nas ’du ba -ཀུན་ནས་འདུ་བ། -- --
-Bauhinia variegata ,Phaneria - variegata . In other sūtraskovidāra is translated - assa brtol .
- -
-
- -meditative state of totality -kṛtsnāyatana -rgyas pa’i skye mched -རྒྱས་པའི་སྐྱེ་མཆེད། -- -There are ten of these meditative states in the Śrāvakayāna: through meditating individually on the four elements - of earth, water, fire, and air, on the four colors blue, yellow, red, and white, on space, and on consciousness, - one meditates that everything that exists becomes that element, or that color, or space, or consciousness. - Elsewhere, including the
Mahāvyutpatti , this is translated aszad par gyi skye mched . The Sanskritkṛtsna means “totality,” whilergyas pa - means “spread,” or “pervade,” andzad par means cessation, in - that everything ceases within that element, color, etc. -
- -
-
- -kṣatriya -kṣatriya -rgyal rigs -རྒྱལ་རིགས། -- -The royal, noble, or warrior caste in the four-caste system of India.
-
- -
-
- -sour gruel -kulmāṣa -sran chen -སྲན་ཆེན། -sran chan -སྲན་ཆན། -- --
-Kulmāṣa is a soup or broth in which the rice or other grains have - fermented. The Tibetansran chen just means “cooked pulses.”
- -
-
- -kumbhāṇḍa -kumbhāṇḍa -grul bum -གྲུལ་བུམ། -- -Dwarf spirits said to have either large stomachs or huge pot-sized testicles.
-
- -
-
- -night lotus -kumuda -ku mu ta -ཀུ་མུ་ཏ། -- --
-Nymphaea pubescens . This night-blossoming water lily, which can be - red, pink, or white, is not actually a lotus. It does not have the lotus’s distinctive pericarp. Nevertheless, it - is commonly called the “nightlotus .” It is also known as “hairy water lily,” because - of the hairs on the stem and the underside of the leaves.
- -
-
- -snipe -kuṇāla -ku na la -ཀུ་ན་ལ། -- -Specifically, the greater painted snipe (
-Rostrature benghalensis ).
- -
-
- -kusumakośa -kusumakośa -me tog gi mdzod -མེ་ཏོག་གི་མཛོད། -- -A magical tree, the name of which means “treasure of flowers.”
-
- -
-
- -kūṭāgāra -kūṭāgāra -pho brang brtsegs pa -ཕོ་བྲང་བརྩེགས་པ། -khang pa brtsegs pa -ཁང་པ་བརྩེགས་པ། -- -Distinctive Indian assembly hall or temple with one ground-floor room and a high ornamental roof, sometimes a - barrel shape with apses but more usually a tapering roof, tower, or spire, it contains at least one additional - upper room within the structure.
Kūṭāgāra literally means “upper chamber” and is - short forkūṭāgāraśala , “hall with an upper chamber or chambers.” - The Mahābodhi temple in Bodhgaya is an example of a kūṭāgāra. -
- -
-
- -Jayaṃgama -jayaṃgama -rgyal bar gyur pa -རྒྱལ་བར་གྱུར་པ། -- -The name of a kalpa in the distant past.
-
- -
-
- -cat’s eye -cat’s-eye -jyotirdhvaja -skar ma’i rgyal mtshan -སྐར་མའི་རྒྱལ་མཚན། -- -One of the three main varieties of chrysoberyl, the third-hardest gemstone. The cat’s-eye gem (cymophane) is light - green or yellow and contains the distinctive appearance of a band of light, resembling a cat’s eye. It has been - mined since ancient times in India and particularly in Sri Lanka.
-Jyoti can mean both “light” and “star,” and in describing this jewel the Sanskrit more likely means - “banner of light.” However, the Tibetan translates the term as “banner of stars.”
- -
-
- -star-banner jewel -jyotirdhvaja -skar ma’i rgyal mtshan -སྐར་མའི་རྒྱལ་མཚན། -- -See “cat’s eye.”
-
- -
-
- -signs (of a great being) -signs -lakṣaṇa -mtshan -མཚན། -- -The thirty-two primary physical characteristics of a “great being,”
-mahāpuruṣa , which every buddha and cakravartin possesses. Seefor a complete list according to this sūtra.
- -
-
- -world guardians -lokapāla -’jig rten gyi mgon po -འཇིག་རྟེན་གྱི་མགོན་པོ། -- -These are a set of deities, each guarding a certain direction. Most commonly these are Indra (Śakra) for the east, - Agni for the southeast, Yama for the south, Sūrya or Nirṛti for the southwest, Varuṇa for the west, Vāyu (Pavana) - for the northwest, Kubera for the north, and Soma (Candra) or Iśāni or Pṛthivī for the northeast.
-
- -
-
- -Lokāyata -lokāyata -’jig rten rgyang phen -འཇིག་རྟེན་རྒྱང་ཕེན། -- -Also called the Cārvāka school, it was an ancient Indian school with a materialistic viewpoint accepting only the - evidence of the senses and rejecting the existence of a creator deity or other lifetimes. Their teachings now - survive only in quotations by opponents.
-
- -
-
- -Mahāprabha -mahāprabha -’od chen po -འོད་ཆེན་པོ། -- -“Great Light.” A kalpa in the distant past.
-
- -
-
- -mahārāja -mahārāja -rgyal po chen po -རྒྱལ་པོ་ཆེན་པོ། -- -Literally means “great king.” In addition to referring to human kings, this is also the epithet for the four - deities on the base of Mount Meru, each one the guardian of his direction: Vaiśravaṇa in the north, Dhṛtarāṣṭra in - the east, Virūpākṣa in the west, and Virūḍhaka in the south.
-
- -
-
- -mahoraga -mahoraga -lto ’phye chen po -ལྟོ་འཕྱེ་ཆེན་པོ། -- -A type of nonhuman being with the form of an enormous serpent.
-
- -
-
- -makara -makara -chu srin -ཆུ་སྲིན། -- -A fabled sea monster, the front part of which is a mammal. It is said to be the largest animal in the world, with - the strongest bite. Its head is said to be a combination of the
-features of an - elephant, a crocodile, and a boar. The name is also applied to the dugong, the crocodile (in particular the Mugger - crocodile, whose name is even derived frommakara ), and the - dolphin, particularly the Ganges dolphin, because the Ganges goddess is said to ride on a makara.
- -
-
- -Māladas -māladāḥ -phreng ba stobs -ཕྲེང་བ་སྟོབས། -- -The name of the people in the land where Maitreya was born. The sūtra states that it is in the south of India.
-
- -
-
- -coral tree -māndārava -pāriyātraka -man dA ra ba -མན་དཱ་ར་བ། -sus kyang mi tshugs pa -སུས་ཀྱང་མི་ཚུགས་པ། -- --
-Erythrina indica orErythrina - variegate . Also known in English as flame tree, or tiger’s claw. In the summer the plant is covered - in large crimson flowers believed to also grow in Indra’s paradise. The coral tree is the most widespread species - ofErythrina ormāndārava , and is taller than the others.
- -
-
- -madder -māñjiṣṭha -leb rgan -ལེབ་རྒན། -- -A distinctive shade of red now known as “rose madder,” common in ancient India and derived from the root of the - madder plant (
Rubia manjista /Rubia - tinctorum ). According to theMahāvyutpatti , the Tibetan should be -btsod . -
- -
-
- -anabhilāpyānabhilāpyaparivarta -anabhilāpyānabhilāpyaparivarta -brjod du med pa’i yang brjod du med pa la bsgres -བརྗོད་དུ་མེད་པའི་ཡང་བརྗོད་དུ་མེད་པ་ལ་བསྒྲེས། -- -The term for the largest number given in this sūtra.
-
- -
-
- -anabhilāpyānabhilāpya -anabhilāpyānabhilāpya -brjod du med pa’i yang brjod du med pa -བརྗོད་དུ་མེད་པའི་ཡང་བརྗོད་དུ་མེད་པ། -- -The term for the second-largest number given in this sūtra.
-
- -
-
- -mantra -mantra -sngags -སྔགས། -- -Literally “an instrument of thought,” it is usually a brief verbal formula used with multiple repetitions, usually - beginning with
-oṃ and in essence a salutation to a particular - deity. It can also be used as a healing spell, which is the meaning here.
- -
-
- -māra -māra -bdud -བདུད། -- -The deities ruled over by
-Māra , who attempted to prevent the Buddha’s enlightenment; they do not wish - any being to escape from saṃsāra. Also, they are symbolic of the defects within a person that prevents - enlightenment. These four personifications aredevaputra māra - (lha’i bu’i bdud ) the “divine māra,” which is the distraction - of pleasures;mṛtyumāra (’chi bdag gi bdud ) the “māra of death”;skandhamāra (phung po’i bdud ) the “māra of the - aggregates,” which is the body; andkleśamāra (nyon mongs pa’i bdud ) the “māra of the kleśas.”
- -
-
- -sage -muni -muni -thub pa -ཐུབ་པ། -- -A title that, like
-buddha , is given to those who have attained - realization through their own contemplation and not by divine revelation.
- -
-
- -white coral -white-coral -musalagalva -mu sa ra gal pa -མུ་ས་ར་གལ་པ། -- -In other translations, this is translated into Tibetan as
-spug . - White coral is fossilized coral that has undergone transformation under millions of years of underwater pressure. - The Tibetan tradition describes it being formed from ice over a long period of time. It appears in one version of - the list of the seven precious materials. It can also refer totridacna (Tridacnidae ) shell, which is also presently - calledmusaragalva . Attempts to identifymusalagalva have included sapphire, cat’s eye, red coral, conch, and - amber.
- -
-
- -nāga -nāga -klu -ཀླུ། -- -A semidivine class of beings who live in subterranean aquatic environments and who are known to hoard wealth and - esoteric teachings. They are associated with snakes and serpents.
-
- -
-
- -red lotus -nalinī -padma -pad mo -པད་མོ། -pad+mo -པདྨོ། -pad ma -པད་མ། -pad+ma -པདྨ། -- --
-Nelumbo nucifera . The truelotus that has a - central pericarp, while the “night lotus” and the “blue lotus” are actually lilies.Padma ornalinī refers to the red - variety of the lotus, while the white lotus is calledpuṇḍarīka .
- -
-
- -lotus -nalinī -padma -pad mo -པད་མོ། -pad+mo -པདྨོ། -pad ma -པད་མ། -pad+ma -པདྨ། -- -See “red lotus.”
-
- -
-
- -nirvāṇa -nirvāṇa -mya ngan las ’das pa -མྱ་ངན་ལས་འདས་པ། -- -The Sanskrit means “extinguishment,” for the causes for saṃsāra are “extinguished.” The Tibetan means “the - transcendence of suffering.”
-
- -
-
- -banyan -nyagrodha -n+ya gro da -ནྱ་གྲོ་ད། -- --
-Ficus benghalensis . Its branches can spread widely, sending down - multiple trunks.
- -
-
- -boiled rice -odana -’bras chan -འབྲས་ཆན། -- -The Sanskrit is also used for a porridge made from other grains.
-
- -
-
- -pala -pala -srang -སྲང་། -- -A specific Indian weight equal to four karṣa, and equivalent to around thirty-five grams or an ounce.
-
- -
-
- -five degenerations -pañcakaṣaya -rnyog pa lnga -རྙོག་པ་ལྔ། -- -Degeneration of lifespan, views, [increase of] kleśas, beings, and era. The more common translation of
pañcakaṣaya (as in theMahāvyutpatti ) - issnyigs ma lnga . -
- -
-
- -perfections -pāramitā -pha rol tu phyin pa -ཕ་རོལ་ཏུ་ཕྱིན་པ། -- -The six perfections of generosity, conduct, patience, diligence, dhyāna, and wisdom.
-
- -
-
- -parinirvāṇa -parinirvāṇa -yongs su mya ngan las ’das pa -ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ། -- -The passing away of a buddha as the cessation of rebirth.
-
- -
-
- -power over necessities -pariṣkāravaśitā -yo byad la dbang ba -ཡོ་བྱད་ལ་དབང་བ། -- -Missing from the Tibetan translation. Appears in the list of ten powers of bodhisattvas that prevent ten calamities - that beings are susceptible to. This refers to being able to supply beings with what they need. The
tshig mdzod chen mo (Chinese–Tibetan dictionary) even defines it in accordance with - this passage. -
- -
-
- -bignonia -pāṭalā -ba ta la -བ་ཏ་ལ། -- --
-Bignonia suaveolens . The Indian species of bignonia. These small trees - have trumpet-shaped flowers and are common throughout India.
- -
-
- -third-week embryo -peśi -rdol pa -རྡོལ་པ། -- -The
Gaṇḍavyūha uses the same terminology as the Jain textTandulaveyāliyua and differs from other sūtras. Other texts havenar nar . In theNandagarbhāvakrantinirdeśasūtra - -peśi is translated asltar - ltar . -
- -
-
- -piśāca -piśāca -sha za -ཤ་ཟ། -- -A class of semidivine beings traditionally associated with the wild, remote places of the earth. They are - considered particularly violent and known to devour flesh.
-
- -
-
- -pramodana -pramodana -dga’ ba skyed pa -དགའ་བ་སྐྱེད་པ། -- -A magical tree. The name means “bringing joy.”
-
- -
-
- -prasādana -prasādana -dga’ ba byed pa -དགའ་བ་བྱེད་པ། -- -A magical tree. The name means “bestowing delight.”
-
- -
-
- -Praśantaghoṣa -praśantaghoṣa -zhi ba’i dbyangs -ཞི་བའི་དབྱངས། -- -“Sound of Peace.” The name of a kalpa in the distant past.
-
- -
-
- -Praśāntamatitejas -praśāntamatitejas -rab zhi blo gros ’od -རབ་ཞི་བློ་གྲོས་འོད། -- -“The Brilliance of Peaceful Realization.” The name of a kalpa in the distant past.
-
- -
-
- -Praśantaprabha -praśantaprabha -zhi ba’i ’od -ཞི་བའི་འོད། -- -“Peaceful Light.” The name of a kalpa in the distant past.
-
- -
-
- -discernment -pratisaṃvida -so so yang dag par rig pa -སོ་སོ་ཡང་དག་པར་རིག་པ། -- -When given as an enumeration, this refers to the four: the discernments of meaning, phenomena, definitions, and - eloquence.
-
- -
-
- -dependent origination -pratītyasamutpāda -rten cing ’brel par ’byung ba -རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ། -- -The teaching that everything arises in dependence on something else, which is also applied to the entire process of - life and death. This became standardized into twelve sequences of dependent origination, beginning with ignorance, - followed by formation, and concluding in death. In the Pali suttas, this was more often taught as a greater number - of successive sequences, commencing with ignorance and formation being simultaneous and codependent, like two - sticks leaning against each other.
-
- -
-
- -pratyekabuddha -pratyekabuddha -pratyekajina -pratyekasaṃbuddha -rang sangs rgyas -རང་སངས་རྒྱས། -- -Someone who has attained liberation entirely through their own contemplation because of progress in previous lives, - but, unlike a buddha, does not have the accumulated merit and motivation to teach others.
-
- -
-
- -Pratyekabuddhayāna -pratyekabuddhayāna -rang sangs rgyas kyi theg pa -རང་སངས་རྒྱས་ཀྱི་ཐེག་པ། -- -The yāna of the pratyekabuddhas.
-
- -
-
- -preta -preta -yi dwags -ཡི་དྭགས། -- -Literally “the departed” and analogous to the ancestral spirits of Vedic tradition, the
-pitṛs , who starve without the offerings of descendants. They live in the realm of Yama, - the Lord of Death. In Buddhism, they are said to suffer intensely, particularly from hunger and thirst.
- -
-
- -pippala tree -plakṣa -blag sha -བླག་ཤ། -- -A general name for the
-Ficus religiosa under which the buddha attained - enlightenment and is therefore also called the Bodhi tree and Bo tree. Variations of the name includepipal ,pippal , -peepul , andashwata .
- -
-
- -poṣadha -poṣadha -gso sbyin -གསོ་སྦྱིན། -- -The eight vows kept by laypeople on the four sacred days of the month: full, new, and half-moon days. Alternate - form is
-upoṣadha (gso - sbyong ).
- -
-
- -white lotus -puṇḍarīka -pun da ri ka -པུན་ད་རི་ཀ -- --
-Nelumbo nucifera . The white variant of the red lotus, which is - otherwise the same species.
- -
-
- -pūtana -pūtana -srul po -སྲུལ་པོ། -- -Ugly and foul-smelling spirits, they can be good or cause harm to humans and animals.
-
- -
-
- -rākṣasa -rākṣasa -srin po -སྲིན་པོ། -- -A class of nonhuman beings who are often, but not always, considered demonic in the Buddhist tradition.
-
- -
-
- -mercury -rasa -rasajāta -dngul chu -དངུལ་ཆུ། -- -The silvery liquid metal.
-
- -
-
- -bases of miraculous powers -ṛddhipāda -rdzu ’phrul gyi rkang pa -རྫུ་འཕྲུལ་གྱི་རྐང་པ། -- -The four qualities of samādhi that eliminate negative factors: aspiration, diligence, contemplation, and - analysis.
-
- -
-
- -ṛṣi -ṛṣi -drang srong -དྲང་སྲོང་། -- -“
-Sage .” An ancient Indian spiritual title, especially for divinely inspired individuals - credited with creating the foundations for all Indian culture.
- -
-
- -form body -rūpakāya -gzugs kyi sku -གཟུགས་ཀྱི་སྐུ། -- -The form or physical body of a buddha, as opposed to the Dharma body or
-dharmakāya . In Buddhist philosophy, the form body was eventually divided into two kinds: the -nirmāṇakāya (“emanation body”), which is a physical body, - and thesaṃbhogkāya (“enjoyment body”), which is an immaterial - body seen only by enlightened beings.
- -
-
- -Sahasraśrī -sahasraśrī -stong gi dpal -སྟོང་གི་དཔལ། -- -“Thousand Splendors.” The name of a kalpa in the distant past. BHS verse:
-Sahasraśiri .
- -
-
- -Śākya -śākya -shAkya -ཤཱཀྱ། -- -The clan into which the Buddha was born.
-
- -
-
- -sal -śāla -sA la -སཱ་ལ། -- --
-Shorea robusta . The dominant tree in the forests where it occurs.
- -
-
- -cotton tree -śālmalī -shal ma li -ཤལ་མ་ལི། -- --
-Bombax ceiba . Also known as the red cotton tree. It has red flowers - and ripened capsules that contain cotton-like fibers. In particular, the trunk is covered in spikes to deter - climbing animals, and therefore it is an iron version of this tree that is found in the hells.
- -
-
- -saṅgha -saṅgha -dge ’dun -དགེ་འདུན། -- -The community of followers of the Buddha’s teachings, often referring to the monastic community and sometimes to - the community of realized bodhisattvas that are not visible to ordinary beings.
-
- -
-
- -samādhi -samādhi -ting nge ’dzin -ཏིང་ངེ་འཛིན། -- -One of the synonyms for the meditative state, meaning a completely focused state.
-
- -
-
- -samantaśubhavyūha -samantaśubhavyūha -kun tu zhim pas brgyan pa -ཀུན་ཏུ་ཞིམ་པས་བརྒྱན་པ། -- -A magical tree, the name of which means “completely pleasant array.”
-
- -
-
- -Samāpadyata -samāpadyata -mnyam par gzhag pa -མཉམ་པར་གཞག་པ། -- -A kalpa in the distant past.
-
- -
-
- -samāpatti -samāpatti -snyoms par ’jug pa -སྙོམས་པར་འཇུག་པ། -- -One of the synonyms for the meditative state. The Tibetan translation interpreted it as
-sama-āpatti , which brings in the idea of “equal,” or “level ,” - whereas it may be intended assam-āpatti , with a meaning similar - to “samādhi” or “concentration,” but also to “completion.”
- -
-
- -śamatha -śamatha -zhi gnas -ཞི་གནས། -- -Meditation of peaceful stability.
-
- -
-
- -methods of gathering pupils -method of gathering pupils -methods of gathering -saṃgrahavastu -bsdu ba’i dngos po -བསྡུ་བའི་དངོས་པོ། -yongs su bsdu ba’i tshul -ཡོངས་སུ་བསྡུ་བའི་ཚུལ། -- - -The four methods of attracting pupils are generosity, pleasant speech, beneficial conduct, and conduct that accords - with the wishes of pupils.
-
- -
-
- -saṃpracchada -saṃpracchada -yongs su ’gengs -ཡོངས་སུ་འགེངས། -- -A magical tree, the name of which means “completely covering.”
-
- -
-
- -samyaksaṃbuddha -samyaksaṃbuddha -yang dag par rdzogs pa’i sangs rgyas -ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས། -- -“A perfect buddha.” A buddha who teaches the Dharma, as opposed to a pratyekabuddha, who does not teach.
-
- -
-
- -seven jewels -saptaratna -rin po che sna bdun -རིན་པོ་ཆེ་སྣ་བདུན། -- -When associated with the seven heavenly bodies, and therefore the seven days of the week, they are ruby for the - sun, moonstone or pearl for the moon, coral for Mars, emerald for Mercury, yellow sapphire for Jupiter, diamond - for Venus, and blue sapphire for Saturn. There are variant lists not associated with the heavenly bodies but - retaining the number seven, which include gold, silver, and so on. In association with a cakravartin the seven - jewels can refer, according to the Abhidharma, to his magical wheel, elephant, horse, wish-fulfilling jewel, - queen, minister, and leading householder. In the Tibetan maṇḍala offering practice, the householder is replaced by - a general.
-
- -
-
- -Sārocaya -sārocaya -snying po’i tshogs -སྙིང་པོའི་ཚོགས། -- -“Accumulation of Essences.” The name of a kalpa in the distant past.
-
- -
-
- -destructible aggregation -destructible accumulation -satkāya -’jig tshogs -འཇིག་ཚོགས། -- -The Tibetan is literally “the destructible aggregation,” and the Sanskrit is “the existing body.” It implies the - view that identifies the existence of a self in relation to the
-skandhas . Thhe term is also - translated here as “destructible accumulation.”
- -
-
- -five precepts -pañcaśikṣāpada -bslab pa’i gnas lnga -བསླབ་པའི་གནས་ལྔ། -- -Five vows taken by upāsakas and upāsikās: to not kill, steal, commit sexual misconduct, lie, or take - intoxicants.
-
- -
-
- -skandha -skandha -phung po -ཕུང་པོ། -- -Literally “heaps” or “aggregates.” These are the five aggregates of forms, sensations, identifications, mental - activities, and consciousnesses.
-
- -
-
- -chaste tree -sindhuvara -sin+du ba ra -སིནྡུ་བ་ར། -sin du ba ra -སིན་དུ་བ་ར། -- --
-Vitex negundo . A member of the verbena family. Also known in English - as the Chinese chaste tree, the five-leaved chaste tree, and horseshoe vitex.
- -
-
- -Somaśrī -somaśrī -zla ba’i dpal -ཟླ་བའི་དཔལ། -- -“Moon Glory.” The name of a past kalpa. BHS verse:
-Somaśiri .
- -
-
- -śoṣa -śoṣa -skem pa -སྐེམ་པ། -- -A demon believed to be responsible for tuberculosis.
-
- -
-
- -śramaṇa -śramaṇa -dge sbyong -དགེ་སྦྱོང་། -- -A renunciate who lives his life as a mendicant. In Buddhist contexts the term usually refers to a Buddhist monk, - although it can also designate a renunciant practitioner from other spiritual traditions. The epithet Great - Śramaṇa is often applied the Buddha.
-The common phrase “śramaṇas and brahmins” sometimes refers to Buddhist practitioners but can also mean any - religious practitioners, the brahmins being the settled hereditary priestly caste following the ancient Vedic - practices while the śramaṇas are the itinerant followers (often of kṣatriya caste) of the newer, non-Vedic - spiritual trends.
-
- -
-
- -śrāvaka -śrāvaka -nyan thos -ཉན་ཐོས། -- -The word, based on the verb
-to hear , means disciple, and is used in that general way as well - as for those who were followers of the non-Mahāyāna tradition of Buddhism, in contrast to the bodhisattvas.
- -
-
- -Śrāvakayāna -śrāvakayāna -nyan thos kyi theg pa -ཉན་ཐོས་ཀྱི་ཐེག་པ། -- -The way or vehicle of the śrāvaka.
-
- -
-
- -śrīvatsa -śrīvatsa -dpal gyi be’u -དཔལ་གྱི་བེའུ། -- -Literally “the favorite of the glorious one” or (as translated into Tibetan) “the calf of the glorious one.” This - is an auspicious mark that in Indian Buddhism was said to be formed from a curl of hair on the breast and was - depicted in a shape that resembles the fleur-de-lis. In Tibet it is usually represented as an eternal knot. It is - also one of the principal attributes of Viṣṇu.
-
- -
-
- -sthavira -sthavira -gnas brtan -གནས་བརྟན། -- -Literally “one who is stable” and usually translated as “elder,” a senior teacher in the early Buddhist - communities. It also became the name of the Buddhist tradition within which the Theravāda developed.
-
- -
-
- -Subhaga -subhaga -grags pa bzang po -གྲགས་པ་བཟང་པོ། -- -The name of a kalpa in the distant past.
-
- -
-
- -Subhūti -subhūti -sa bzang po -ས་བཟང་པོ། -- -The name of a kalpa in the distant past.
-
- -
-
- -Sucandra -sucandra -zla ba bzang po -ཟླ་བ་བཟང་པོ། -- -The name of a kalpa in the distant past.
-
- -
-
- -Sukhābhirati -sukhābhirati -bde zhing mngon dga’ -བདེ་ཞིང་མངོན་དགའ། -- -“Pleasure of Bliss.” The name of a kalpa in the distant past.
-
- -
-
- -broth -sūpa -khur ba dang skyo ma -ཁུར་བ་དང་སྐྱོ་མ། -- -The Sanskrit term can refer any kind of soup or broth, but especially those made with peas, lentils, etc., with - salt and flavoring. The Tibetan appears to have used two words to cover the range of meaning: the obscure
khur ba , which, according to theMahāvyutpatti , is the equivalent of the Sanskritmaṇḍa , though that refers to the scum fromboiled rice , andskyo ma , which is a soup or broth made with flour and water. -
- -
-
- -Śubhaprabha -śubhaprabha -dge ba’i ’od -དགེ་བའི་འོད། -- -A kalpa in the distant past. The name means “Good Light.”
-
- -
-
- -jasmine -sumana -su ma na -སུ་མ་ན། -- --
-Jasminum sambac .
- -
-
- -Suprabha -suprabha -’od bzang po -འོད་བཟང་པོ། -- -“Excellent Light.” In chapter 41 it is the name of a kalpa in the distant past. Also in chapter 41 it is the name - of a future kalpa with five hundred buddhas. In chapter 45 it is the name of another kalpa in the distant - past.
-
- -
-
- -Suraśmi -suraśmi -’od gzer bzang po -འོད་གཟེར་བཟང་པོ། -- -“Excellent Light Rays.” The name of a kalpa in the distant past.
-
- -
-
- -Sūryodaya -sūryodaya -snying rje bzang po -སྙིང་རྗེ་བཟང་པོ། -- -The name of a kalpa in the distant past.
-
- -
-
- -Susaṃbhava -susaṃbhava -legs par byung -ལེགས་པར་བྱུང་། -- -“Well arisen.” The name of a kalpa in the distant past.
-
- -
-
- -Tai Situpa -- ta’i si tu pa -ཏའི་སི་ཏུ་པ། -- -A Chinese title, meaning “Great Preceptor.” It was conferred by the Chinese emperor in 1407 on Chökyi Gyaltsen - (
-chos kyi rgyal mtshan ), a prominent Karma Kagyü lama. - Following his death there have been recognitions of continuous rebirths up to the present time.
- -
-
- -tathāgata -tathāgata -de bzhin gshegs pa -དེ་བཞིན་གཤེགས་པ། -- -A title of for a buddha.
-Gata , although literally meaning “gone,” - is a past-passive participle used to describe a state or condition of existence. As buddhahood is indescribable it - means “one who is thus.”
- -
-
- -tīrthika -tīrthya -tīrthika -mu stegs ldan pa -མུ་སྟེགས་ལྡན་པ། -mu stegs -མུ་སྟེགས། -mu stegs can -མུ་སྟེགས་ཅན། -- -A member of a religion, sect, or philosophical tradition that was a rival of or antagonistic to the Buddhist - community in India. The term has its origins among the Jains.
-
- -
-
- -three realms -traidhātuka -khams gsum -ཁམས་གསུམ། -- -The three realms that contain all the various kinds of existence in saṃsāra: the desire realm, the form realm, and - the formless realm.
-
- -
-
- -formless realm -ārūpyadhātu -gzugs med pa’i khams -གཟུགས་མེད་པའི་ཁམས། -- -One of the three realms of saṃsāra, where beings have only subtle mental form.
-
- -
-
- -The Confession of the Three Heaps -triskandhadeśana -phung po gsum pa’i bshags pa -ཕུང་པོ་གསུམ་པའི་བཤགས་པ། -- -“The three heaps” are the three sections of a confession practice of which the best known liturgy, probably the one - referred to in the present text, is found in the Mahāyāna sūtra
Determining the Vinaya: - Upāli’s Questions (Toh 68,Vinayaviniścayopāliparipṛcchā ),– . -
-
- -
-
- -fig flower -udumbara -u dum bA ra -ཨུ་དུམ་བཱ་ར། -- -The mythological flower of the fig tree said to appear on rare occasions, such as the birth of a buddha. The actual - fig tree flower is contained within the fruit. The flower also came to be portrayed as a kind of lotus.
-
- -
-
- -ūrṇā hair -ūrṇākośa -mdzod spu -མཛོད་སྤུ། -- -One of the thirty-two signs of a great being, it is a coiled white hair between the eyebrows. Literally, the - Sanskrit
-ūrṇā means “wool hair,” andkośa means “treasure.”
- -
-
- -upādhyāya -upādhyāya -mkhan po -མཁན་པོ། -- -In India, a person’s particular preceptor within the monastic tradition, guiding that person for the taking of full - vows and the maintenance of conduct and practice. The Tibetan translation
-mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not - the intended meaning in the sūtras.
- -
-
- -upāsaka -upāsaka -dge bsnyen -དགེ་བསྙེན། -- -A male who has taken the layperson’s vows.
-
- -
-
- -upāsikā -upāsikā -dge bsnyen ma -དགེ་བསྙེན་མ། -- -A female who has taken the layperson’s vows.
-
- -
-
- -uragasāra -uragasāra -sbrul gyi snying po -སྦྲུལ་གྱི་སྙིང་པོ། -- -A variety of sandalwood. The name means “snake essence” because snakes were said to live in the forests of those - trees because they were attracted to their scent.
-
- -
-
- -blue lotus -utpala -ut pa la -ཨུཏ་པ་ལ། -ut+pa la -ཨུཏྤ་ལ། -- --
-Nymphaea caerulea . The “bluelotus ” is - actually a lily, so it is also known as the blue water lily.
- -
-
- -Utpala -utpala -ut pa la -ཨུཏ་པ་ལ། -- -The name of a kalpa in the distant past.
-
- -
-
- -Uttaptaśrī -uttaptaśrī -dpal shin tu ’bar ba -དཔལ་ཤིན་ཏུ་འབར་བ། -- -The name of a kalpa in the distant past.
-
- -
-
- -uṣṇīṣa -uṣṇīṣa -gtsug tor -གཙུག་ཏོར། -- -One of the thirty-two signs of a great being. In its simplest form it is a pointed shape to the head (like a - turban). More elaborately it is a dome-shaped protuberance, or even an invisible protuberance of infinite - height.
-
- -
-
- -vairocana -vairocana -rnam par snang ba -རྣམ་པར་སྣང་བ། -- -Unidentified jewel; this term can mean “solar” and therefore could possibly refer to the sunstone.
-
- -
-
- -vairocanakośa -vairocanakośa -rnam par snang ba’i mdzod -རྣམ་པར་སྣང་བའི་མཛོད། -- -A magical tree. The name means “radiant treasure.”
-
- -
-
- -vajra -vajra -rdo rje -རྡོ་རྗེ། -- -The word
-vajra refers to the “thunderbolt,” the indestructible and - irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. The word -vajra is also used for “diamond.”
- -
-
- -diamond -vajra -rdo rje -རྡོ་རྗེ། -- -See “vajra.”
-
- -
-
- -thunderbolt -vajra -rdo rje -རྡོ་རྗེ། -- -The word
-vajra refers to the “thunderbolt,” the indestructible and - irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. The word -vajra is also used for “diamond.”
- -
-
- -vajrapāṇi -vajrapāṇi -lag na rdo rje -ལག་ན་རྡོ་རྗེ། -- -These vajra wielders are like the Vajrapāṇi who was the yakṣa that acted as the Buddha’s bodyguard. In the - Mantrayāna there appeared the bodhisattva named
-Vajrapāṇi .
- -
-
- -gardenia -vārṣika -par shi ka -པར་ཤི་ཀ -- --
-Gardenia gummifera . A white fragrant flower that blooms in the rainy - season. In other texts transliterated asbar sha ka orpar sha ka .
- -
-
- -predisposition -vāsana -bag chags -བག་ཆགས། -- -A tendency toward certain actions and thoughts as the result of a lasting impression on one’s being from previous - lives.
-
- -
-
- -vetāla -vetāla -ro langs -རོ་ལངས། -- -A spirit that in particular haunts charnel grounds and can be used in sorcery to harm others. It can also possess - and animate a corpse at will (which will then cease to deteriorate).
-
- -
-
- -Vimalābha -vimalābha -mdog dri ma med pa’i ’od -མདོག་དྲི་མ་མེད་པའི་འོད། -- -“Stainless Light of Color.” The name of a kalpa in the past.
-
- -
-
- -vimalagarbha -vimalagarbha -dri ma med pa’i snying po -དྲི་མ་མེད་པའི་སྙིང་པོ། -- -Unidentified jewel, literally “stainless essence.” Possibly moonstone.
-
- -
-
- -aerial palace -vimāna -gzhal myed khang -གཞལ་མྱེད་ཁང་། -gzhal med khang -གཞལ་མེད་ཁང་། -- -These palaces served as both vehicles and residences for deities.
-
- -
-
- -vihāra -vihāra -gtsug lag khang -གཙུག་ལག་ཁང་། -- -Either a temple or monastery. In Buddhism it was originally a residence used during the monsoon for the otherwise - wandering bhikṣus.
-
- -
-
- -liberations -vimokṣa -rnam par thar ba -རྣམ་པར་ཐར་བ། -- -This can include any method for liberation. There are numerous liberations described in this sūtra, each - kalyāṇamitra having a specific liberation.
-
- -
-
- -doors to liberation -vimokṣa -vimokṣamukha -rnam par thar pa -རྣམ་པར་ཐར་པ། -rnam par thar pa’i mgo -རྣམ་པར་ཐར་པའི་མགོ -- -There are three doors to liberation: emptiness, the absence of characteristics, and the absence of aspiration.
-
- -
-
- -vipaśyanā -vipaśyanā -lhag mthong -ལྷག་མཐོང་། -- -Insight meditation.
-
- -
-
- -Virajomaṇḍala -virajomaṇḍala -rdul dang bral ba’i dkyil ’khor -རྡུལ་དང་བྲལ་བའི་དཀྱིལ་འཁོར། -- -“Domain Free of Dust.” The name of a kalpa in the distant past.
-
- -
-
- -fathom -vyāma -’dom -འདོམ། -- -The span between the tips of two arms extended to either side.
-
- -
-
- -Vyūhasa -vyūhasa -rnam brgyan -རྣམ་བརྒྱན། -- -A kalpa in the distant past.
-
- -
-
- -yakṣa -yakṣa -gnod sbyin -གནོད་སྦྱིན། -- -A class of supernatural beings, often represented as the attendants of the god of wealth, although the term is also - applied to spirits. Although they are generally portrayed as benevolent, the Tibetan translation means “harm - giver,” as they are also capable of causing harm.
-
- -
-
- -yama -yama -gshin rje -གཤིན་རྗེ། -- -Deities in the realm of Yama.
-
- -
-
- -yāna -yāna -theg pa -ཐེག་པ། -- -A “way of going,” which primarily means a path or a way. It can also mean a conveyance or carriage; this definition - is represented in commentarial literature by the Tibetan translation as “carrier,” and therefore it is also - translated into English as “vehicle.”
-
- -
-
- -yojana -yojana -dpag tshad -དཔག་ཚད། -- -The longest unit of distance in classical India. The lack of a uniform standard for the smaller units means that - there is no precise equivalent, especially as its theoretical length tended to increase over time. Therefore it - can mean between four and ten miles.
-
- -
-
- -head merchant -śreṣṭhin -tshong dpon -ཚོང་དཔོན། -
- -
-
- -buddha realm -buddhakṣetra -sangs rgyas kyi zhing -སངས་རྒྱས་ཀྱི་ཞིང་། -- -A pure realm manifested by a buddha or advanced bodhisattva through the power of their great merit and - aspirations.
-
- -
-
- -jina -jina -rgyal ba -རྒྱལ་བ། -- -An epithet for a buddha meaning “victorious one.”
-
- -
-
- -jinaputra -jinaputra -rgyal ba’i sras -རྒྱལ་བའི་སྲས། -rgyal ba’i sras po -རྒྱལ་བའི་སྲས་པོ། -- -An epithet for a bodhisattva meaning “child of the jinas.”
-
- -
-
- -soul -prāṇa -srog -སྲོག -
- -
-
- -seven precious materials -saptaratna -rin po che sna bdun -རིན་པོ་ཆེ་སྣ་བདུན། -- -Listed in this sūtra as gold, silver, beryl, crystal, red pearls, emeralds, and white coral. This list varies in - other texts.
-
- -
-
- -eightfold path -āryāṣṭāṅgamārga -’phags pa’i lam gyi yan lag brgyad -འཕགས་པའི་ལམ་གྱི་ཡན་ལག་བརྒྱད། -- -The Buddhist path as presented in the Śrāvakayāna: right view, right intention, right speech, right conduct, right - livelihood, right effort, right recollection, and right samādhi.
-
- -
-
- -ten good actions -daśakuśalakarma -dge ba bcu’i las -དགེ་བ་བཅུའི་ལས། -- -Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh - words, gossiping, covetousness, ill will, and wrong views.
-
- -
-
- -path of the ten bad actions -- mi dge ba bcu’i las kyi lam -མི་དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ། -mi dge ba’i las kyi lam bcu -མི་དགེ་བའི་ལས་ཀྱི་ལམ་བཅུ། -mi dge ba bcu’i lam -མི་དགེ་བ་བཅུའི་ལམ། -- -Killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, - gossiping, covetousness, ill will, and wrong views.
-
- -
-
- -Bodhisattvapiṭaka -bodhisattvapiṭaka -- - - -“Basket” or “Collected Teachings for Bodhisattvas,” refers to the sūtras and teachings of the bodhisattva yāna in - general.
-
- -
-
- -toraṇa -toraṇa -rta babs -རྟ་བབས། -- -A distinctive feature of ancient stūpa architecture, a famous example being those of the Sanchi Stūpa, it is a - stone gateway in the surrounding railing or
-vedika , and usually - positioned in the four directions. They evolved into the well-known freestandingtorii of Japanese religious architecture.
- -
-
- -kleśa -kleśa -nyon mongs -ཉོན་མོངས། -- -Mental and emotional traits that bind one to saṃsāra; the fundamental three are ignorance, desire, and anger.
-
- -
-
- -three lower existences -apāyatraya -ngan song gsum -ངན་སོང་གསུམ། -- -The animal, preta, and hell realms.
-
- -
-
- -higher cognition -abhijñā -mngon par shes pa -མངོན་པར་ཤེས་པ། -- -The higher cognitions are usually listed as five or six. In this sūtra they are listed as five and ten. The five - are clairvoyance, clairaudience, knowledge of the minds of others, remembrance of past lives, and the ability to - perform miracles.
-
- -
-
- -rākṣasī -rākṣasī -srin mo -སྲིན་མོ། -- -The female members of a class of nonhuman beings who are often, but not always, considered demonic in the Buddhist - tradition.
-
- -
-
- -amrita -amṛta -bdud rtsi -བདུད་རྩི། -- -The divine nectar that prevents death, often used metaphorically for the Dharma.
-
- -
-
- -Stainless Light -vimalaprabhā -dri ma med pa’i ’od -དྲི་མ་མེད་པའི་འོད། -- -The name of a past kalpa.
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- -
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- -dharmabhāṇaka -dharmabhāṇaka -chos smra ba -ཆོས་སྨྲ་བ། -- -Speaker or reciter of scriptures. In early Buddhism a section of the saṅgha would consist of
-bhāṇakas , who, particularly before the teachings were written down and - were only transmitted orally, were a key factor in the preservation of the teachings. Various groups of - dharmabhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya.
- -
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- -seven prominences -saptotsada -bdun shin tu mtho ba -བདུན་ཤིན་ཏུ་མཐོ་བ། -- -One of the thirty-two signs of a great beings, this refers to the two feet, two hands, two shoulders, and the nape - of the neck. See
-.
- -
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- -parivrājaka -parivrājaka -kun tu rgyu -ཀུན་ཏུ་རྒྱུ། -- -A general term for homeless religious mendicants who literally “roam around”; in Buddhist usage the term refers to - non-Buddhist peripatetic ascetics, including Jains and others.
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- -Tryadhvajñānavidyutpradīpā -tryadhvajñānavidyutpradīpā -dus gsum gyi ye shes kyi glog gi sgron ma -དུས་གསུམ་གྱི་ཡེ་ཤེས་ཀྱི་གློག་གི་སྒྲོན་མ། -- -“The Lamp of the Lightning of the Wisdom of the Three Times.” The name of a ray of light.
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- -
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- -Acintyabuddhaviṣayanidarśananirghoṣā -acintyabuddhaviṣayanidarśananirghoṣā -sangs rgyas kyi yul bsam gyis mi khyab pa’i dbyangs -སངས་རྒྱས་ཀྱི་ཡུལ་བསམ་གྱིས་མི་ཁྱབ་པའི་དབྱངས། -- -“The Voice That Reveals the Range of Countless Buddhas.” The name of a ray of light.
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- -Sarvabuddhakṣetrapariśuddhinigarjitapratibhāsavijñāpanā -sarvabuddhakṣetrapariśuddhinigarjitapratibhāsavijñāpanā -sangs rgyas kyi zhing thams cad yongs su dag par sgra ’byin pa’i gzugs - brnyan rnam par dmigs pa -སངས་རྒྱས་ཀྱི་ཞིང་ཐམས་ཅད་ཡོངས་སུ་དག་པར་སྒྲ་འབྱིན་པའི་གཟུགས་བརྙན་རྣམ་པར་དམིགས་པ། -- -“The Perception of the Speech Emitted by All the Pure Buddha Realms.” The name of a ray of light.
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- -Sarvakuśalamūlasaṃbhavanirghoṣā -sarvakuśalamūlasaṃbhavanirghoṣā -dge ba’i rtsa ba thams cad yang dag par ’byung ba’i dbyangs -དགེ་བའི་རྩ་བ་ཐམས་ཅད་ཡང་དག་པར་འབྱུང་བའི་དབྱངས། -- -“The Voice That Causes the Emergence of All Roots of Merit.” The name of a ray of light.
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- -
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- -Sarvasattvakarmavipākanirghoṣa -sarvasattvakarmavipākanirghoṣa -sems can thams cad kyi las rnam par smin pa’i dbyangs -སེམས་ཅན་ཐམས་ཅད་ཀྱི་ལས་རྣམ་པར་སྨིན་པའི་དབྱངས། -- -“The Voice That Ripens the Karma of All Beings.” The name of a ray of light.
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- -
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- -Sarvasattvapraharṣaprītiprāmodyasamudayanirghoṣā -sarvasattvapraharṣaprītiprāmodyasamudayanirghoṣā -sems can thams cad rab tu dga’ ba dang spro ba dang mos pa yongs su - ’byung ba’i dbyangs -སེམས་ཅན་ཐམས་ཅད་རབ་ཏུ་དགའ་བ་དང་སྤྲོ་བ་དང་མོས་པ་ཡོངས་སུ་འབྱུང་བའི་དབྱངས། -- -“The Voice That Gives Rise to Joy, Delight, and Aspiration in All Beings.” The name of a ray of light.
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- -
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- -Sarvasattvavirajaḥpradīpa -sarvasattvavirajaḥpradīpa -sems can thams cad rdul dang ’byed pa’i sgron ma -སེམས་ཅན་ཐམས་ཅད་རྡུལ་དང་འབྱེད་པའི་སྒྲོན་མ། -- -“The Lamp That Removes the Dust from All Beings.” The name of a ray of light.
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- -
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- -Virajovatīśrīgarbhā -virajovatīśrīgarbhā -rdul dang bral ba’i dpal gyi snying po -རྡུལ་དང་བྲལ་བའི་དཔལ་གྱི་སྙིང་པོ། -- -“The Essence of the Splendor That Is Free of Dust.” The name of a ray of light.
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- -
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- -Vitimirajñānatathāgatapradīpā -vitimirajñānatathāgatapradīpā -ye shes rab rib med pa de bzhin gshegs pa’i sgron ma -ཡེ་ཤེས་རབ་རིབ་མེད་པ་དེ་བཞིན་གཤེགས་པའི་སྒྲོན་མ། -- -“The Tathāgata Lamp of Unclouded Wisdom.” The name of a ray of light.
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- -
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- -Sarvajagadabhimukhapradīpā -sarvajagadabhimukhapradīpā -’gro ba thams cad la mngon du gyur pa’i sgron ma -འགྲོ་བ་ཐམས་ཅད་ལ་མངོན་དུ་གྱུར་པའི་སྒྲོན་མ། -- -“The Lamp of the Manifestation of All Beings.” The name of a ray of light.
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- -
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- -Sarvajagadbuddhadarśanavipākakuśalamūlasaṃbhavā -sarvajagadbuddhadarśanavipākakuśalamūlasaṃbhavā -’gro ba thams cad kyis sangs rgyas mthong ba rnam par smin pa’i dge - ba’i rtsa ba las byung ba -འགྲོ་བ་ཐམས་ཅད་ཀྱིས་སངས་རྒྱས་མཐོང་བ་རྣམ་པར་སྨིན་པའི་དགེ་བའི་རྩ་བ་ལས་བྱུང་བ། -- -“The Vision of the Buddha by All Beings Arisen from Ripened Roots of Virtue.” The name of a ray of light.
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- -
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- -Sarvatryadhvatathāgataviṣayapatrasaṃdhividyotitameghavyūha -sarvatryadhvatathāgataviṣayapatrasaṃdhividyotitameghavyūha -lo ma’i mtshams nas dus gsum gyi de bzhin gshegs pa thams cad kyi yul - rnam par ston pa’i ’od gzer gyi sprin gyi rgyan -ལོ་མའི་མཚམས་ནས་དུས་གསུམ་གྱི་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་ཡུལ་རྣམ་པར་སྟོན་པའི་འོད་གཟེར་གྱི་སྤྲིན་གྱི་རྒྱན། -- -The name of a magical lotus in the distant past; the name means “An Array of the Clouds of the Light Rays from - between the Petals That Reveal the Range of All the Tathāgatas of the Three Times.”
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- -
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- -Ādityagarbhaprabhamegharāja -ādityagarbhaprabhamegharāja -nyi ma’i snying po ’od sprin rgyal po -ཉི་མའི་སྙིང་པོ་འོད་སྤྲིན་རྒྱལ་པོ། -- -“The King of Clouds of the Light of the Essence of the Sun.” The name of the precious jewel of a cakravartin in the - distant past.
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- -
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- -Dharmadhātuprabhavasarvaratnamaṇiśākhāpralamba -dharmadhātuprabhavasarvaratnamaṇiśākhāpralamba -chos kyi dbyings las byung ba’i rin po che thams cad kyi yal ga dang - lhun du ldan pa -ཆོས་ཀྱི་དབྱིངས་ལས་བྱུང་བའི་རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱི་ཡལ་ག་དང་ལྷུན་དུ་ལྡན་པ། -- -A bodhi tree in the distant past, the name of which means “Having Trunk and Branches of All Jewels That Appear in - the Realm of Phenomena.”
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- -
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- -Pratihatavega -pratihatavega -shugs la thogs pa med pa -ཤུགས་ལ་ཐོགས་པ་མེད་པ། -- -“Unimpeded Power.” The name of a cakravartin’s precious wheel.
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- -Sarvatathāgataviṣayāsaṃbhedapradīpā -sarvatathāgataviṣayāsaṃbhedapradīpā -de bzhin gshegs pa thams cad kyi yul tha mi dad pa’i sgron ma -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་ཡུལ་ཐ་མི་དད་པའི་སྒྲོན་མ། -- -“The Lamp of the Different Ranges of All the Tathāgatas.” The name of a ray of light.
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- -Ābharaṇacchatranirghoṣarāja -ābharaṇacchatranirghoṣarāja -rgyan dang gdugs kyi dbyangs kyi rgyal po -རྒྱན་དང་གདུགས་ཀྱི་དབྱངས་ཀྱི་རྒྱལ་པོ། -- -A buddha in the distant past.
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- -
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- -Abhāskara -abhāskara -nyi ma -ཉི་མ། -- -The ninth buddha in a kalpa in the distant past.
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- -Abhijñāketu -abhijñāketu -mngon par shes pa’i dpal -མངོན་པར་ཤེས་པའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
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- -Abhirāmaśrīvakrā -abhirāmaśrīvakrā -mngon par mdzes pa’i dpal -མངོན་པར་མཛེས་པའི་དཔལ། -- -A dancer’s daughter in the distant past.
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- -Abhirāmaśrī -abhirāmaśrī -mngon par dga’ ba’i dpal -མངོན་པར་དགའ་བའི་དཔལ། -- -The sixty-seventh buddha in a kalpa in the distant past.
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- -Abhirāmavartā -abhirāmavartā -yid du ’ong ba’i bzhin -ཡིད་དུ་འོང་བའི་བཞིན། -- -An eminent daughter in Dhanyākara.
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- -Abhyuccadeva -abhyuccadeva -shin tu mtho ba’i lha -ཤིན་ཏུ་མཐོ་བའི་ལྷ། -- -One of the future buddhas of this kalpa.
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- -Abhyudgata -abhyudgata -mngon ’phags ’od mnga’ -མངོན་འཕགས་འོད་མངའ། -- -The fifteenth buddha in a kalpa in the distant past, and also the seventy-fourth buddha in the same kalpa.
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- -Abhyuddhara -abhyuddhara -shin tu mtho ’dzin pa -ཤིན་ཏུ་མཐོ་འཛིན་པ། -- -One of the future buddhas of this kalpa.
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- -Abhyudgatakarman -abhyudgatakarman -phrin las ’phags pa -ཕྲིན་ལས་འཕགས་པ། -- -One of the future buddhas of this kalpa.
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- -Abhyudgataprabhaśrī -abhyudgataprabhaśrī -mngon par ’phags ’od dpal -མངོན་པར་འཕགས་འོད་དཔལ། -- -The fifty-third buddha in a kalpa in the distant past. BHS verse:
-- .Abhyudgataprabhaśirī -
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- -Acalā -acalā -mi g.yo ba -མི་གཡོ་བ། -- -A young upāsikā, the kalyāṇamitra of chapter 22.
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- -Acaladeva -acaladeva -mi g.yo ba’i lha -མི་གཡོ་བའི་ལྷ། -- -One of the future buddhas of this kalpa.
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- -Acalaskandha -acalaskandha -lhun mi g.yo ba -ལྷུན་མི་གཡོ་བ། -- -One of the future buddhas of this kalpa.
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- -Acalendrarāja -acalendrarāja -mi g.yo ba’i dbang po’i rgyal po -མི་གཡོ་བའི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
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- -Acintyaguṇaprabha -acintyaguṇaprabha -yon tan bsam gyis mi khyab pa’i ’od -ཡོན་ཏན་བསམ་གྱིས་མི་ཁྱབ་པའི་འོད། -- -One of the future buddhas of this kalpa.
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- -Acintyaśrī -acintyaśrī -bsam gyis mi khyab pa’i dpal -བསམ་གྱིས་མི་ཁྱབ་པའི་དཔལ། -- -One of the future buddhas of this kalpa.
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- -Adīnakusuma -adīnakusuma -me tog dam pa -མེ་ཏོག་དམ་པ། -- -One of the future buddhas of this kalpa.
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- -Ādityatejas -ādityatejas -nyi ma’i gzi brjid -ཉི་མའི་གཟི་བརྗིད། -- -A buddha in the distant past.
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- -Adhordhvadigjñānāvabhāsa -adhordhvadigjñānāvabhāsa -spyi’u tshugs kyi phyogs ye shes kyis snang bar mdzad pa’i rgyal - po -སྤྱིའུ་ཚུགས་ཀྱི་ཕྱོགས་ཡེ་ཤེས་ཀྱིས་སྣང་བར་མཛད་པའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
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- -Adhimuktitejas -adhimuktitejas -mos pa’i gzi brjid -མོས་པའི་གཟི་བརྗིད། -- -A buddha in the distant past. The name as given in verse. In prose he is called - Vipuladharmādhimuktisaṃbhavatejas.
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- -Agni -agni -me lha -མེ་ལྷ། -- -The Indian god of fire.
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- -Agniśrī -agniśrī -me’i dpal -མེའི་དཔལ། -- -One of the future buddhas of this kalpa.
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- -Agrasānumati -agrasānumati -thugs drag po -ཐུགས་དྲག་པོ། -- -One of the future buddhas of this kalpa.
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- -Agrayāna -agrayāna -theg pa dam pa -ཐེག་པ་དམ་པ། -- -One of the future buddhas of this kalpa.
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- -Airāvaṇa -airāvaṇa -- - - -The white elephant that is the mount of Indra (or Śakra). See
-.
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- -Airāvata -airāvata -shugs ldan -ཤུགས་ལྡན། -- -A nāga king.
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- -Ajitasena -ajitasena -myi pham sde -མྱི་ཕམ་སྡེ། -- -A householder, the kalyāṇamitra of chapter 51.
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- -Akampitagarbha -akampitagarbha -snying bo mi g.yo ba -སྙིང་བོ་མི་གཡོ་བ། -- -One of the future buddhas of this kalpa. See
-.
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- -Akampyanetra -akampyanetra -spyan mi ’gyur ba -སྤྱན་མི་འགྱུར་བ། -- -One of the future buddhas of this kalpa.
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- -Ākāśajñānārthapradīpa -ākāśajñānārthapradīpa -nam mkha’i ye shes don gyi sgron ma -ནམ་མཁའི་ཡེ་ཤེས་དོན་གྱི་སྒྲོན་མ། -- -A buddha in the distant past.
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- -Akṣobhya -akṣobhya -mi sgul ba -མི་སྒུལ་བ། -- -The buddha in the eastern realm of Abhiratī. The translation of his name in this sūtra differs from the usual - translations, which are either
-mi ’khrugs pa ,mi skyod pa , ormi bskyod - pa . In the higher tantras he is the head of one the five buddha families, the vajra family, in the - east, and he was also well known early in the Mahāyāna sūtra tradition.
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- -Ālokamaṇḍalaprabha -ālokamaṇḍalaprabha -snang ba’i dkyil ’khor ’od -སྣང་བའི་དཀྱིལ་འཁོར་འོད། -- -The sixty-fourth buddha in a kalpa in the distant past.
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- -Amita -amita -dpag tu med pa -དཔག་ཏུ་མེད་པ། -- -One of the future buddhas of this kalpa.
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- -Amitābha -amitābha -’od snang mtha’ yas pa -འོད་སྣང་མཐའ་ཡས་པ། -mi dpogs ’od -མི་དཔོགས་འོད། -- -The buddha of the western realm of Sukhāvatī, he is also known as Amitāyus. The Tibetan translation of Amitābha in - this sūtra differs from the usual translations, either
-’od dpag - med orsnang ba mtha’ yas . It is also the name in - chapter 44 of a future buddha in this kalpa. In that instance the Tibetan ismi dpogs ’od .
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- -Amṛtaparvataprabhātejas -amṛtaparvataprabhātejas -bdud rtsi’i ri bo’i gzi brjid -བདུད་རྩིའི་རི་བོའི་གཟི་བརྗིད། -- -A buddha in the distant past.
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- -Anabhibhūtamukuṭa -anabhibhūtamukuṭa -zil gyis non pa myed pa’i cod pan -ཟིལ་གྱིས་ནོན་པ་མྱེད་པའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
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- -Anabhilāpyodgata -anabhilāpyodgata -brjod du med par ’phags pa -བརྗོད་དུ་མེད་པར་འཕགས་པ། -- -One of the future buddhas of this kalpa.
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- -Anala -anala -me -མེ། -- -A king in South India.
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- -Anantabalavighuṣṭanirnāditaśrīsaṃbhavamati -anantabalavighuṣṭanirnāditaśrīsaṃbhavamati -stobs mtha’ yas grags par brjod pa’i dpal yang dag par ’byung ba’i blo - gros -སྟོབས་མཐའ་ཡས་གྲགས་པར་བརྗོད་པའི་དཔལ་ཡང་དག་པར་འབྱུང་བའི་བློ་གྲོས། -- -A buddha in the distant past.
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- -Anantaghoṣa -anantaghoṣa -gsung mtha’ yas pa -གསུང་མཐའ་ཡས་པ། -- -One of the future buddhas of this kalpa.
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- -Anantaraśmidharmadhātusamalaṃkṛtadharmarāja -anantaraśmidharmadhātusamalaṃkṛtadharmarāja -chos kyi dbyings ’od gzer mtha’ yas pas yongs su brgyan pa’i chos kyi - rgyal po -ཆོས་ཀྱི་དབྱིངས་འོད་གཟེར་མཐའ་ཡས་པས་ཡོངས་སུ་བརྒྱན་པའི་ཆོས་ཀྱི་རྒྱལ་པོ། -- -A buddha in the distant past.
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- -Anantāsana -anantāsana -mtha’ yas bzhugs pa -མཐའ་ཡས་བཞུགས་པ། -- -One of the future buddhas of this kalpa.
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- -Ananyagāmin -ananyagāmin -gzhan du mi ’gro ba -གཞན་དུ་མི་འགྲོ་བ། -- -A bodhisattva and the kalyāṇamitra of chapter 31.
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- -Anāthapiṇḍada -anāthapiṇḍada -skyabs myed pa la zas sbyin -སྐྱབས་མྱེད་པ་ལ་ཟས་སྦྱིན། -- -A wealthy merchant in the town of Śrāvastī who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s - park, the Jetavana, to be the Buddha’s first monastery, a place where the monks could stay during the monsoon. - Although his Sanskrit name is Anāthapiṇḍada, he is better known in the West by the alternative form Anāthapiṇḍika. - Both mean “one who gives food to the destitute.” Pali: Anāthapiṇḍika.
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- -Anavadya -anavadya -kha na ma tho ba mi mnga’ ba -ཁ་ན་མ་ཐོ་བ་མི་མངའ་བ། -- -One of the future buddhas of this kalpa.
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- -Anavamardabalaketu -anavamardabalaketu -stobs la thub pa myed pa’i dpal -སྟོབས་ལ་ཐུབ་པ་མྱེད་པའི་དཔལ། -- -A buddha in the distant past.
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- -Anāvaraṇadarśin -anāvaraṇadarśin -bsgribs pa med par gzigs pa -བསྒྲིབས་པ་མེད་པར་གཟིགས་པ། -- -One of the future buddhas of this kalpa.
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- -Anāvaraṇadharmagaganaprabha -anāvaraṇadharmagaganaprabha -chos kyi nam mkha’ sgrib pa med pa’i ’od -ཆོས་ཀྱི་ནམ་མཁའ་སྒྲིབ་པ་མེད་པའི་འོད། -- -One of countless buddhas in a past kalpa.
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- -Anavatapta -anavatapta -ma dros pa -མ་དྲོས་པ། -- -The nāga king who is said to dwell in Lake Manasarovar near Kailash.
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- -Anihānārtha -anihānārtha -don mi dma’ ba -དོན་མི་དམའ་བ། -- -One of the future buddhas of this kalpa.
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- -Anihatamalla -anihatamalla -stobs la thub pa med pa -སྟོབས་ལ་ཐུབ་པ་མེད་པ། -- -One of the future buddhas of this kalpa.
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- -Anihitamati -anihitamati -blo mi mnga’ ba -བློ་མི་མངའ་བ། -- -One of the future buddhas of this kalpa.
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- -Aniketa -aniketa -gnas dang bral ba -གནས་དང་བྲལ་བ། -- -One of the future buddhas of this kalpa.
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- -Anilambhacakṣurvairocana -anilambhacakṣurvairocana -mi dmigs pa’i spyan rnam par dmigs pa -མི་དམིགས་པའི་སྤྱན་རྣམ་པར་དམིགས་པ། -- -A buddha in a northeastern realm. See
-.
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- -Anilambhacakṣuṣa -anilambhacakṣuṣa -myi dmyigs pa’i spyan -མྱི་དམྱིགས་པའི་སྤྱན། -- -A buddha in a northeastern realm.
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- -Anilambhamati -anilambhamati -mi dmigs pa’i blo gros -མི་དམིགས་པའི་བློ་གྲོས། -- -One of the future buddhas of this kalpa.
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- -Anilambhasunirmita -anilambhasunirmita -dmigs pa med par shin tu sprul ba -དམིགས་པ་མེད་པར་ཤིན་ཏུ་སྤྲུལ་བ། -- -A bodhisattva in a northeastern realm.
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- -Anilanema -anilanema -rlung gi mu khyud -རླུང་གི་མུ་ཁྱུད། -- -One of the future buddhas of this kalpa.
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- -Anilaśrī -anilaśrī -mi dmigs pa’i dpal -མི་དམིགས་པའི་དཔལ། -- -One of the future buddhas of this kalpa.
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- -Anilavegaśrī -anilavegaśrī -rlung gi drag shul dpal -རླུང་གི་དྲག་ཤུལ་དཔལ། -- -The seventy-seventh buddha in a kalpa in the distant past. BHS verse:
-Anilavegaśirī .
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- -Aniruddha -aniruddha -’gag myed -འགག་མྱེད། -- -The Buddha’s cousin and one of his ten principal pupils, he was renowned for his clairvoyance. Often translated - elsewhere as
-ma ’gags pa .
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- -Anilayajñāna -anilayajñāna -mi gnas ye shes -མི་གནས་ཡེ་ཤེས། -- -One of the future buddhas of this kalpa.
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- -Animittaprajña -animittaprajña -mtshan ma med pa’i shes rab -མཚན་མ་མེད་པའི་ཤེས་རབ། -- -One of the future buddhas of this kalpa.
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- -Aninema -aninema -len pa med pa’i mu khyud -ལེན་པ་མེད་པའི་མུ་ཁྱུད། -- -One of the future buddhas of this kalpa.
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- -Aninetra -aninetra -len pa med pa’i spyan -ལེན་པ་མེད་པའི་སྤྱན། -- -One of the future buddhas of this kalpa.
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- -Anudharmamati -anudharmamati -gnyer ba’i chos kyi blo gros -གཉེར་བའི་ཆོས་ཀྱི་བློ་གྲོས། -- -One of the future buddhas of this kalpa.
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- -Anugrahacandra -anugrahacandra -rjes su ’dzin pa’i zla ba -རྗེས་སུ་འཛིན་པའི་ཟླ་བ། -- -One of the future buddhas of this kalpa.
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- -Anugrahamati -anugrahamati -thugs brtse ba’i blo gros -ཐུགས་བརྩེ་བའི་བློ་གྲོས། -- -One of the future buddhas of this kalpa.
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- -Anunayagātra -anunayagātra -byams pa’i rigs -བྱམས་པའི་རིགས། -- -One of the future buddhas of this kalpa.
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- -Anunayavigata -anunayavigata -chags pa mi mnga’ ba -ཆགས་པ་མི་མངའ་བ། -- -One of the future buddhas of this kalpa.
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- -Anupagamanāman -anupagamanāman -mtshan dpe med pa -མཚན་དཔེ་མེད་པ། -- -One of the future buddhas of this kalpa.
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- -Anurūpasvara -anurūpasvara -tshul dang ’dra ba’i gzungs -ཚུལ་དང་འདྲ་བའི་གཟུངས། -- -One of the future buddhas of this kalpa.
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- -Anuttaradharmagocara -anuttaradharmagocara -bla na med pa’i chos kyi spyod yul -བླ་ན་མེད་པའི་ཆོས་ཀྱི་སྤྱོད་ཡུལ། -- -One of the future buddhas of this kalpa.
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- -Anuttararāja -anuttararāja -bla na med pa’i rgyal po -བླ་ན་མེད་པའི་རྒྱལ་པོ། -- -One of the future buddhas of this kalpa.
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- -Anuttaraśrī -anuttaraśrī -bla na med pa’i dpal -བླ་ན་མེད་པའི་དཔལ། -- -One of the future buddhas of this kalpa.
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- -Aparājitadhvajabala -aparājitadhvajabala -gzhan gyis mi thub rgyal mtshan stobs -གཞན་གྱིས་མི་ཐུབ་རྒྱལ་མཚན་སྟོབས། -- -The ninety-ninth buddha in a kalpa in the distant past.
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- -Aparājitajñānasthāma -aparājitajñānasthāma -ye shes gzhan gyis mi thub pa’i mthu -ཡེ་ཤེས་གཞན་གྱིས་མི་ཐུབ་པའི་མཐུ། -- -A buddha in the distant past.
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- -Aparājitameru -aparājitameru -gzhan gyis mi thub pa’i ri bo -གཞན་གྱིས་མི་ཐུབ་པའི་རི་བོ། -- -One of the future buddhas of this kalpa.
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- -Aparājitavratadhvaja -aparājitavratadhvaja -mi pham brtul zhugs rgyal mtshan -མི་ཕམ་བརྟུལ་ཞུགས་རྒྱལ་མཚན། -- -The forty-ninth buddha in a kalpa in the distant past.
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- -Apramāṇaguṇasāgaraprabha -apramāṇaguṇasāgaraprabha -yon tan rgya mtsho tshad med pa’i ’od -ཡོན་ཏན་རྒྱ་མཚོ་ཚད་མེད་པའི་འོད། -- -A buddha in a northwestern realm.
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- -Aparimitaguṇadharma -aparimitaguṇadharma -yon tan dpag tu med pa mnga’ ba -ཡོན་ཏན་དཔག་ཏུ་མེད་པ་མངའ་བ། -- -One of the future buddhas of this kalpa.
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- -Aparyantabhadra -aparyantabhadra -mtha’ yas bzang po -མཐའ་ཡས་བཟང་པོ། -- -One of the future buddhas of this kalpa.
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- -Apāyapramathana -apāyapramathana -ngan song rab tu ’joms pa -ངན་སོང་རབ་ཏུ་འཇོམས་པ། -- -One of the future buddhas of this kalpa.
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- -Apratihataguṇakīrtivimokṣaprabharāja -apratihataguṇakīrtivimokṣaprabharāja -yon tan grags pa thogs pa med pa’i rnam par thar pa’i ’od kyi rgyal - po -ཡོན་ཏན་གྲགས་པ་ཐོགས་པ་མེད་པའི་རྣམ་པར་ཐར་པའི་འོད་ཀྱི་རྒྱལ་པོ། -- -A buddha in a realm in the upward direction.
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- -Arciḥsamudramukhavegapradīpa -arciḥsamudramukhavegapradīpa -’od ’phro rgya mtsho’i sgo’i sgron ma -འོད་འཕྲོ་རྒྱ་མཚོའི་སྒོའི་སྒྲོན་མ། -- -A buddha in the distant past.
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- -Arcirmahendra -arcirmahendra -’od ’phro mnga’ chen -འོད་འཕྲོ་མངའ་ཆེན། -- -One of the future buddhas of this kalpa.
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- -Arcirmaṇḍalagātra -arcirmaṇḍalagātra -sku ’od ’phro ba’i dkyil ’khor -སྐུ་འོད་འཕྲོ་བའི་དཀྱིལ་འཁོར། -- -A buddha in the distant past.
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- -Arciścandra -arciścandra -mchod pa’i zla ba -མཆོད་པའི་ཟླ་བ། -- -One of the future buddhas of this kalpa.
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- -Arciṣmat -arciṣmat -’od ’phro mnga’ ba -འོད་འཕྲོ་མངའ་བ། -- -One of the future buddhas of this kalpa.
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- -Arcitabrahman -arcitabrahman -mchod pa’i tshangs pa -མཆོད་པའི་ཚངས་པ། -- -One of the future buddhas of this kalpa.
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- -Arcitanama -arcitanama -’od zer mu khyud -འོད་ཟེར་མུ་ཁྱུད། -- -One of the future buddhas of this kalpa.
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- -Arigupta -arigupta -dgra las dben pa -དགྲ་ལས་དབེན་པ། -- -One of the future buddhas of this kalpa.
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- -Āryadeva -āryadeva -Ar+Ya de wa -ཨཱརྻ་དེ་ཝ། -- -Third-century disciple of Nāgārjuna. His name is usually translated into Tibetan as
-’phags pa lha .
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- -Āśā -āśā -yid bzhin -ཡིད་བཞིན། -- -An upāsikā in South India.
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- -Asadṛśaguṇakīrtidhvaja -asadṛśaguṇakīrtidhvaja -yon tan mi mtshungs grags pa’i rgyal mtshan -ཡོན་ཏན་མི་མཚུངས་གྲགས་པའི་རྒྱལ་མཚན། -- -A buddha in the distant past.
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- -Asaṅgabaladhārin -asaṅgabaladhārin -chags med stobs mnga’ -ཆགས་མེད་སྟོབས་མངའ། -- -A buddha in the distant past.
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- -Asaṅgabalavīryamati -asaṅgabalavīryamati -stobs dang brtson ’grus thogs pa med pa’i blo gros -སྟོབས་དང་བརྩོན་འགྲུས་ཐོགས་པ་མེད་པའི་བློ་གྲོས། -- -A bodhisattva in a realm in the upward direction.
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- -Asaṅgabuddhi -asaṅgabuddhi -chags pa myed pa’i blo -ཆགས་པ་མྱེད་པའི་བློ། -- -A bodhisattva present in Śrāvastī.
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- -Asaṅgacitta -asaṅgacitta -chags pa med pa’i sems -ཆགས་པ་མེད་པའི་སེམས། -- -A bodhisattva in a western realm.
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- -Asaṅgadhvaja -asaṅgadhvaja -chags myed rgyal mtshan -ཆགས་མྱེད་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
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- -Asaṅgajñānaketudhvajarāja -asaṅgajñānaketudhvajarāja -ye shes nam mkha’ lta bur chags pa med pa’i dpal gyi rgyal mtshan - rgyal po -ཡེ་ཤེས་ནམ་མཁའ་ལྟ་བུར་ཆགས་པ་མེད་པའི་དཔལ་གྱི་རྒྱལ་མཚན་རྒྱལ་པོ། -- -A buddha in a realm in the downward direction.
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- -Asaṅgakāyaraśmitejomati -asaṅgakāyaraśmitejomati -lus kyi ’od zer thogs pa med pa’i gzi brjid rgyal po -ལུས་ཀྱི་འོད་ཟེར་ཐོགས་པ་མེད་པའི་གཟི་བརྗིད་རྒྱལ་པོ། -- -A bodhisattva in a northwestern realm. See
-.
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- -Asaṅgamati -asaṅgamati -blo gros chags pa med -བློ་གྲོས་ཆགས་པ་མེད། -- -The hundred-and-second buddha in a kalpa in the distant past.
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- -Asaṅgamaticandra -asaṅgamaticandra -chags med zla ba’i blo -ཆགས་མེད་ཟླ་བའི་བློ། -- -A buddha in the distant past.
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- -Asaṅganetra -asaṅganetra -chags pa myed pa’i myig -ཆགས་པ་མྱེད་པའི་མྱིག -- -A bodhisattva present in Śrāvastī.
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- -Asaṅgaśrīgarbharāja -asaṅgaśrīgarbharāja -dpal gyi snying po chags pa med pa’i rgyal po -དཔལ་གྱི་སྙིང་པོ་ཆགས་པ་མེད་པའི་རྒྱལ་པོ། -- -A bodhisattva from a northern buddha realm.
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- -Asaṅgaśrīrāja -asaṅgaśrīrāja -chags pa myed pa’i dpal gyi rgyal po -ཆགས་པ་མྱེད་པའི་དཔལ་གྱི་རྒྱལ་པོ། -- -A bodhisattva from a northern buddha realm.
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- -
-
- -Asaṅgasvara -asaṅgasvara -chags pa myed pa’i sgra -ཆགས་པ་མྱེད་པའི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Asaṅgottarajñānin -asaṅgottarajñānin -chags myed dam pa’i ye shes -ཆགས་མྱེད་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Aśokaśrī -aśokaśrī -mya ngan med pa’i dpal -མྱ་ངན་མེད་པའི་དཔལ། -- -Goddess of the assembly hall in Kapilavastu.
-
- -
-
- -Atyantacandramas -atyantacandramas -mchog tu dga’ ba -མཆོག་ཏུ་དགའ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Atyuccagāmin -atyuccagāmin -shin tu mtho bar gshegs pa -ཤིན་ཏུ་མཐོ་བར་གཤེགས་པ། -- -A buddha in the distant past.
-
- -
-
- -Aupagama -aupagama -bskrun pa’i stag -བསྐྲུན་པའི་སྟག -- -One of the future buddhas of this kalpa.
-
- -
-
- -Auṣadhirāja -auṣadhirāja -sman gyi rgyal po -སྨན་གྱི་རྒྱལ་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Avabhāsamakuṭin -avabhāsamakuṭin -snang ba’i cod pan -སྣང་བའི་ཅོད་པན། -- -A buddha in the distant past.
-
- -
-
- -Avabhāsarāja -avabhāsarāja -snang ba’i rgyal po -སྣང་བའི་རྒྱལ་པོ། -- -The name of the eighth buddha in a kalpa in the distant past. Also the name of the twenty-seventh buddha in a - different kalpa in the distant past. BHS:
-Obhāsarāja .
- -
-
- -Avabhāsasāgaravyūha -avabhāsasāgaravyūha -snang ba rgya mtshos brgyan pa -སྣང་བ་རྒྱ་མཚོས་བརྒྱན་པ། -- -A buddha in the distant past. BHS verse:
-Obhāsasāgaraviyūha .
- -
-
- -Avabhāsayantaprabharājā -avabhāsayantaprabharājā -snang ba’i ’od kyi rgyal po -སྣང་བའི་འོད་ཀྱི་རྒྱལ་པོ། -- -A buddha in the distant past. BHS verse:
-Obhāsayantaprabharājā .
- -
-
- -Avalokiteśvara -avalokiteśvara -spyan ras gzigs dbang phyug -སྤྱན་རས་གཟིགས་དབང་ཕྱུག -- -First appeared as a bodhisattva beside Amitābha in the
Sukhāvatīvyūha Sūtra - (- <ref target="https://read.84000.co/translation/toh115.html">The Display of the Pure Land - of Sukhāvatī</ref> - , Toh 115). The name has been variously interpreted. In its meaning as “the lord - of avalokita,”avalokita has been interpreted as “seeing,” - although, as a past passive participle, it is literally “lord of what has been seen.” One of the principal sūtras - in the Mahāsāṃghika tradition was theAvalokita Sūtra , which has not been - translated into Tibetan, in which the word is a synonym for enlightenment, as it is “that which has been seen” by - the buddhas. In the early tantras, he was one of the lords of the three families, as the embodiment of the - compassion of the Buddhas. The Potalaka Mountain in South India became important in Southern Indian Buddhism as - his residence in this world, but Potalaka does not feature in theKāraṇḍavyūha - Sūtra (- <ref target="https://read.84000.co/translation/toh116">The Basket’s - Display</ref> - , Toh 116), which is the most important sūtra dedicated to Avalokiteśvara. -
- -
-
- -Avaropaṇarāja -avaropaṇarāja -sgrub pa’i rgyal po -སྒྲུབ་པའི་རྒྱལ་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Avivartyadharmadhātunirghoṣa -avivartyadharmadhātunirghoṣa -phyir mi ldog pa’i chos kyi dbyings kyi dbyangs -ཕྱིར་མི་ལྡོག་པའི་ཆོས་ཀྱི་དབྱིངས་ཀྱི་དབྱངས། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Ayudhiṣṭhira -ayudhiṣṭhira -g.yul du brtan pa -གཡུལ་དུ་བརྟན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Bālāha -bālāha -stobs kyis sgrol ba -སྟོབས་ཀྱིས་སྒྲོལ་བ། -- -In the Jātakas, Bālāha is a previous life of the Buddha Śākyamuni in which he saves merchants from the island of - the rākṣasīs. In the
Kāraṇḍavyūha Sūtra (- <ref target="https://read.84000.co/translation/toh116">The Basket’s Display</ref> - , Toh 116), it is - Avalokiteśvara as a horse, saving a previous life of Śākyamuni from that island. -
- -
-
- -Balaprabhāsamati -balaprabhāsamati -stobs snang blo gros -སྟོབས་སྣང་བློ་གྲོས། -- -The seventy-second buddha in a kalpa in the distant past.
-
- -
-
- -Bari Lotsawa -- ba ri lo tsA ba -བ་རི་ལོ་ཙཱ་བ། -- -Rinchen Drakpa (
-rin chen grags pa ) 1040−1111ce. He - went to India at the age of fourteen and became a disciple of Vajrāsana. He later became the second head of the - Sakya school.
- -
-
- -Bhadrā -bhadrā -bzang mo -བཟང་མོ། -- -An eminent daughter in Dhanyākara.
-
- -
-
- -Bhadramati -bhadramati -bzang po’i blo gros -བཟང་པོའི་བློ་གྲོས། -- -The queen of a cakravartin in the distant past, a previous life of the night goddess - Pramuditanayanajagadvirocanā.
-
- -
-
- -Bhadraśrī (the upāsaka) -Bhadraśrī -bhadraśrī -bzang po’i dpal -བཟང་པོའི་དཔལ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Bhadraśrī (the upāsikā) -Bhadraśrī -bhadraśrī -dge ba’i dpal -དགེ་བའི་དཔལ། -- -An upāsikā in Dhanyākara.
-
- -
-
- -Bhadraśrī (the buddha) -Bhadraśrī -bhadraśrī -bzang po’i dpal -བཟང་པོའི་དཔལ། -- -A buddha in a world realm in the eastern direction.
-
-
- -
-
- -Bhadraśrīmerutejas -bhadraśrīmerutejas -dpal gyi ri bo gzi brjid bzang po -དཔལ་གྱི་རི་བོ་གཟི་བརྗིད་བཟང་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Bhadrottamā -bhadrottamā -bzang mo’i mchog -བཟང་མོའི་མཆོག -- -The kalyāṇamitra of chapter 48.
-
- -
-
- -Bhānuprabhā -bhānuprabhā -nyi ma’i ’od -ཉི་མའི་འོད། -- -A merchant’s daughter, a previous life of Gopā.
-
- -
-
- -Bhāskaradeva -bhāskaradeva -nyi ma’i lha -ཉི་མའི་ལྷ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Bhāskarapradīpa -bhāskarapradīpa -nyi ma’i sgron ma -ཉི་མའི་སྒྲོན་མ། -- -A buddha in the distant past.
-
- -
-
- -Bhīṣmayaśas -bhīṣmayaśas -’jigs par grags pa -འཇིགས་པར་གྲགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Bhīṣmottaranirghoṣa -bhīṣmottaranirghoṣa -’jigs mchog dbyangs -འཇིགས་མཆོག་དབྱངས། -- -A ṛṣi, the kalyāṇamitra of chapter 11.
-
- -
-
- -Bhūmipati -bhūmipati -sa’i bdag po -སའི་བདག་པོ། -- -One of the future buddhas of this kalpa. See
-.
- -
-
- -Bhṛkuṭīmukha -bhṛkuṭīmukha -khro gnyer gdong -ཁྲོ་གཉེར་གདོང་། -- -A mahoraga lord.
-
- -
-
- -Bodhiketu -bodhiketu -byang chub kyi dpal -བྱང་ཆུབ་ཀྱི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Bodhimaṇḍacūḍa -bodhimaṇḍacūḍa -byang chub dam pa’i gtsug phud -བྱང་ཆུབ་དམ་པའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Bodhimaṇḍamukuṭa -bodhimaṇḍamukuṭa -byang chub dam pa’i cod pan -བྱང་ཆུབ་དམ་པའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Bodhimaṇḍavibuddhaśrīcandra -bodhimaṇḍavibuddhaśrīcandra -snying po byang chub rnam par sangs rgyas pa’i dpal gyi zla ba -སྙིང་པོ་བྱང་ཆུབ་རྣམ་པར་སངས་རྒྱས་པའི་དཔལ་གྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Brahmaghoṣa -brahmaghoṣa -tshangs pa’i dbyangs -ཚངས་པའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Brahmā -brahmā -tshangs pa -ཚངས་པ། -- -The personification of the universal force of Brahman, the deity in the form realm, who was, during the Buddha’s - time, considered the supreme deity and creator of the universe. In the cosmogony of many universes, each with a - thousand million worlds, there are many Brahmās. Also called Mahābrahmā.
-
- -
-
- -Brahmadattā -brahmadattā -tshangs pas byin -ཚངས་པས་བྱིན། -- -An eminent daughter in Dhanyākara.
-
- -
-
- -Brahmadeva -brahmadeva -tshangs pa’i lha -ཚངས་པའི་ལྷ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Brahmaketu -brahmaketu -tshangs pa’i dpal -ཚངས་པའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Brahmaprabha -brahmaprabha -tshangs pa’i ’od -ཚངས་པའི་འོད། -- -The sixty-first buddha in a kalpa in the distant past.
-
- -
-
- -Brahmaśuddha -brahmaśuddha -tshangs pa dag pa -ཚངས་པ་དག་པ། -- -A buddha in the past.
-
- -
-
- -Brahmendracuḍa -brahmendracuḍa -tshangs pa’i dbang po’i gtsug phud -ཚངས་པའི་དབང་པོའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Brahmendrarāja -brahmendrarāja -tshangs pa’i dbang po’i rgyal po -ཚངས་པའི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Brahmottama -brahmottama -tshangs pa’i dam pa -ཚངས་པའི་དམ་པ། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Buddhabhadra -buddhabhadra -byang chub bzang po -བྱང་ཆུབ་བཟང་པོ། -- -359−429
-ce. He was from North India and came to China in 408 and translated extensively. - The Tibetan would more literally besangs rgyas bzang po .
- -
-
- -Buddhagaganaprabhāsacūḍa -buddhagaganaprabhāsacūḍa -sangs rgyas nam mkha’ snang ba’i gtsug phud -སངས་རྒྱས་ནམ་མཁའ་སྣང་བའི་གཙུག་ཕུད། -- -A buddha in the distant past.
-
- -
-
- -Butön Rinpoché -- bu ston rin po che -བུ་སྟོན་རིན་པོ་ཆེ། -- -Butön Rinchen Drup (
-bu ston rin chen grub , 1290−364). A master of the Sakya - school, he was an influential scholar, historian, and compiler and cataloger of the canon.
- -
-
- -Campakavimalaprabha -campakavimalaprabha -tsam pa ka dri ma med pa’i ’od -ཙམ་པ་ཀ་དྲི་མ་མེད་པའི་འོད། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Candanamegha -candanamegha -tsan dan gyi sprin -ཙན་དན་གྱི་སྤྲིན། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Candanaśrīcandra -candanaśrīcandra -tsan dan dpal gyi zla ba -ཙན་དན་དཔལ་གྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Candrabuddhi -candrabuddhi -blo gros zla ba -བློ་གྲོས་ཟླ་བ། -- -Name of a buddha.
-
- -
-
- -Candradhvajaśrīketu -candradhvajaśrīketu -zla ba’i rgyal mtshan dpal gyi dpal -ཟླ་བའི་རྒྱལ་མཚན་དཔལ་གྱི་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Candraprabhāsā -candraprabhāsā -zla ba’i ’od -ཟླ་བའི་འོད། -- -An upāsikā in Dhanyākara.
-
- -
-
- -Candraskandha -candraskandha -zla ba’i phung po -ཟླ་བའི་ཕུང་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Candraśrī -candraśrī -zla ba’i dpal -ཟླ་བའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Candrodgata -candrodgata -zla ba ’phags pa -ཟླ་བ་འཕགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Candrolkādhārin -candrolkādhārin -zla ba sgron ma ’dzin pa -ཟླ་བ་སྒྲོན་མ་འཛིན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Candrottarajñānin -candrottarajñānin -zla ba dam pa’i ye shes -ཟླ་བ་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Caryāgata -caryāgata -spyod pas grub pa -སྤྱོད་པས་གྲུབ་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Chim Tsöndrü Sengé -- mchims brtson seng -མཆིམས་བརྩོན་སེང་། -- -Late-eleventh to early-twelfth century. The text gives the shortened version of his name, which in full is
-mchims brtson ’grus seng ge . A disciple of Bari Lotsawa.
- -
-
- -Chokden -- mchog ldan -མཆོག་ལྡན། -- -Chokden Lekpé Lodrö (
-mchog ldan legs pa’i blo gros ), a Sakya master of the - thirteenth century.
- -
-
- -Chökyi Jungné -- chos kyi ’byung gnas -ཆོས་ཀྱི་འབྱུང་གནས། -- -The eighth Tai Situpa in the Karma Kagyü tradition (1700−1777), he oversaw the creation of the Degé Kangyur.
-
- -
-
- -Cintārāja -cintārāja -bsam pa’i rgyal po -བསམ་པའི་རྒྱལ་པོ། -- -A bodhisattva in a southern realm.
-
- -
-
- -Citrārthendra -citrārthendra -sna tshogs don dbang -སྣ་ཚོགས་དོན་དབང་། -- -The twenty-third buddha in a kalpa in the distant past. BHS verse:
-Citrārtha- .indra -
- -
-
- -Daṇḍapāṇi -daṇḍapāṇi -lag na khar ba -ལག་ན་ཁར་བ། -- -One of the fathers-in-law of Śākyamuni: the father of Gopā, one of Śākyamuni’s wives.
-
- -
-
- -Daśadikprabhaparisphuṭa -daśadikprabhaparisphuṭa -phyogs bcu snang bas rgyas par ’gengs pa’i gzi brjid -ཕྱོགས་བཅུ་སྣང་བས་རྒྱས་པར་འགེངས་པའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Devamakuṭa -devamakuṭa -lha yi cod pan -ལྷ་ཡི་ཅོད་པན། -- -A buddha in the distant past.
-
- -
-
- -Devamukuṭa -devamukuṭa -lha’i cod pan -ལྷའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Devaprabha -devaprabha -lha’i ’od -ལྷའི་འོད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Devaśrī -devaśrī -lha’i dpal -ལྷའི་དཔལ། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Devaśrīgarbha -devaśrīgarbha -lha yi dpal gyi mchog -ལྷ་ཡི་དཔལ་གྱི་མཆོག -lha yi snying po’i dpal -ལྷ་ཡི་སྙིང་པོའི་དཔལ། -- -The names of two buddhas in the distant past. One may have been Devaśrīvara, where the last part of the compound - was translated into
-mchog . BHS:Devaśirigarbha .
- -
-
- -Devaśuddha -devaśuddha -dag pa’i lha -དག་པའི་ལྷ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Devendra -devendra -lha’i dbang po -ལྷའི་དབང་པོ། -- -Another name for Śakra, or Indra, literally “Lord of Devas.”
-
- -
-
- -Devendracūḍa -devendracūḍa -lha dbang gtsug phud -ལྷ་དབང་གཙུག་ཕུད། -- -A buddha in the distant past in chapter 36, and another buddha in the distant past in chapter 41.
-
- -
-
- -Devendragarbha -devendragarbha -lha dbang snying po -ལྷ་དབང་སྙིང་པོ། -- -A buddha in the distant past.
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- -Devendrarāja -devendrarāja -lha’i dbang po’i rgyal po -ལྷའི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
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- -Dhanapati -dhanapati -nor gyi bdag po -ནོར་གྱི་བདག་པོ། -- -A king in another world in the distant past.
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- -Dhāraṇīgarbha -dhāraṇīgarbha -sa’i snying po -སའི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
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- -Dharaṇīnirghoṣasvara -dharaṇīnirghoṣasvara -sa’i dbyangs kyi sgra -སའི་དབྱངས་ཀྱི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
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- -Dharaṇīnirnādaghoṣa -dharaṇīnirnādaghoṣa -sa sgra’i dbyangs -ས་སྒྲའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
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- -Dharaṇīśrīparvatatejas -dharaṇīśrīparvatatejas -sa’i dpal ri bo’i gzi brjid -སའི་དཔལ་རི་བོའི་གཟི་བརྗིད། -- -A buddha in the distant past.
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- -Dharaṇitejas -dharaṇitejas -gzungs kyi ’od -གཟུངས་ཀྱི་འོད། -- -A buddha in the distant past.
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- -Dharaṇitejaśrī -dharaṇitejaśrī -sa yi gzi brjid dpal -ས་ཡི་གཟི་བརྗིད་དཔལ། -- -The fifty-fifth buddha in a kalpa in the distant past. BHS verse:
-Dharaṇitejaśirī .
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- -Dharmabalaprabha -dharmabalaprabha -chos stobs ’od -ཆོས་སྟོབས་འོད། -- -A buddha in the distant past.
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- -Dharmabalaśūladhvaja -dharmabalaśūladhvaja -chos kyi stobs kyi dpa’ ba’i rgyal mtshan -ཆོས་ཀྱི་སྟོབས་ཀྱི་དཔའ་བའི་རྒྱལ་མཚན། -- -One of countless buddhas in a past kalpa.
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- -Dharmabhāskaraśrīmegha -dharmabhāskaraśrīmegha -chos kyi nyi ma dpal gyi sprin -ཆོས་ཀྱི་ཉི་མ་དཔལ་གྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
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- -Dharmacakracandrodgataśrī -dharmacakracandrodgataśrī -chos kyi ’khor lo zla bas ’phags pa’i dpal -ཆོས་ཀྱི་འཁོར་ལོ་ཟླ་བས་འཕགས་པའི་དཔལ། -- -One of countless buddhas in a past kalpa.
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- -Dharmacakrajvalanatejas -dharmacakrajvalanatejas -chos kyi ’khor lo rab tu ’bar ba’i gzi brjid rgyal po -ཆོས་ཀྱི་འཁོར་ལོ་རབ་ཏུ་འབར་བའི་གཟི་བརྗིད་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
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- -Dharmacakranirghoṣagaganameghapradīparāja -dharmacakranirghoṣagaganameghapradīparāja -chos kyi ’khor lo’i sgra nam mkha’i sprin gyi sgron ma rgyal po -ཆོས་ཀྱི་འཁོར་ལོའི་སྒྲ་ནམ་མཁའི་སྤྲིན་གྱི་སྒྲོན་མ་རྒྱལ་པོ། -- -A buddha in the distant past. In verse he is called Saddharmaghoṣāmbaradīparāja.
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- -Dharmacakranirmāṇaprabhā -dharmacakranirmāṇaprabhā -chos kyi ’khor los sprul pa’i ’od -ཆོས་ཀྱི་འཁོར་ལོས་སྤྲུལ་པའི་འོད། -- -A bhikṣuṇī in another world in the distant past. A previous life of the night goddess - Sarvanagararakṣāsaṃbhavatejaḥśrī.
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- -Dharmacakranirmāṇasamantapratibhāsanirghoṣa -dharmacakranirmāṇasamantapratibhāsanirghoṣa -chos kyi ’khor lo sprul pa kun tu snang ba’i dbyangs -ཆོས་ཀྱི་འཁོར་ལོ་སྤྲུལ་པ་ཀུན་ཏུ་སྣང་བའི་དབྱངས། -- -A buddha in the distant past.
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- -Dharmacakraprabhanirghoṣa -dharmacakraprabhanirghoṣa -chos kyi ’khor lo’i ’od kyi dbyangs -ཆོས་ཀྱི་འཁོར་ལོའི་འོད་ཀྱི་དབྱངས། -- -One of countless buddhas in a past kalpa.
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- -Dharmacakraprabhanirghoṣarāja -dharmacakraprabhanirghoṣarāja -chos kyi ’khor lo’i ’od rab tu bsgrags pa’i rgyal po -ཆོས་ཀྱི་འཁོར་ལོའི་འོད་རབ་ཏུ་བསྒྲགས་པའི་རྒྱལ་པོ། -- -A buddha in the distant past.
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- -Dharmacandraprabhurāja -dharmacandraprabhurāja -’od rgyal chos kyi zla -འོད་རྒྱལ་ཆོས་ཀྱི་ཟླ། -- -A buddha in the distant past.
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- -Dharmacandrasamantajñānāvabhāsarāja -dharmacandrasamantajñānāvabhāsarāja -chos kyi ’khor lo’i ye shes kun tu snang ba’i rgyal po -ཆོས་ཀྱི་འཁོར་ལོའི་ཡེ་ཤེས་ཀུན་ཏུ་སྣང་བའི་རྒྱལ་པོ། -- -A buddha in a southwestern realm.
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- -Dharmadhanaśikharābhaskandha -dharmadhanaśikharābhaskandha -chos kyi dbyig ri bo snang ba’i phung po -ཆོས་ཀྱི་དབྱིག་རི་བོ་སྣང་བའི་ཕུང་པོ། -- -One of countless buddhas in a past kalpa.
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- -Dharmadhātugaganapūrṇaratnaśikharaśrīpradīpa -dharmadhātugaganapūrṇaratnaśikharaśrīpradīpa -chos kyi dbyings nam mkha’ mdzod spus yongs su rgyas pa’i rtse mo dpal - gyi sgron ma -ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའ་མཛོད་སྤུས་ཡོངས་སུ་རྒྱས་པའི་རྩེ་མོ་དཔལ་གྱི་སྒྲོན་མ། -- -A buddha in the distant past.
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- -Dharmadhātugaganaśrīvairocana -dharmadhātugaganaśrīvairocana -chos kyi dbyings nam mkha’i dpal rnam par snang ba -ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའི་དཔལ་རྣམ་པར་སྣང་བ། -- -A buddha in a northern buddha realm.
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- -Dharmadhātujñānapradīpa -dharmadhātujñānapradīpa -chos kyi dbyings kyi ye shes sgron ma -ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཡེ་ཤེས་སྒྲོན་མ། -- -A buddha in a western realm.
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- -Dharmadhātukusuma -dharmadhātukusuma -chos dbyings me tog -ཆོས་དབྱིངས་མེ་ཏོག -- -The twentieth buddha in a kalpa in the distant past.
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- -Dharmadhātunagarābhajñānapradīparāja -dharmadhātunagarābhajñānapradīparāja -chos kyi dbyings kyi grong khyer ye shes kyi ’od kyis rab tu snang - ba’i rgyal po -ཆོས་ཀྱི་དབྱིངས་ཀྱི་གྲོང་ཁྱེར་ཡེ་ཤེས་ཀྱི་འོད་ཀྱིས་རབ་ཏུ་སྣང་བའི་རྒྱལ་པོ། -- -The last of a series of countless buddhas in a past kalpa. The form of his name in prose. In verse he is called - Dharmameghanagarābhapradīparāja.
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- -Dharmadhātunayajñānagati -dharmadhātunayajñānagati -chos dbyings tshul gyi ye shes stabs -ཆོས་དབྱིངས་ཚུལ་གྱི་ཡེ་ཤེས་སྟབས། -- -The eighty-ninth buddha in a kalpa in the distant past.
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- -Dharmadhātunayāvabhāsabuddhi -dharmadhātunayāvabhāsabuddhi -chos kyi dbyings su snang ba’i blo -ཆོས་ཀྱི་དབྱིངས་སུ་སྣང་བའི་བློ། -- -A bodhisattva present in Śrāvastī.
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- -Dharmadhātupadma -dharmadhātupadma -chos dbyings pad+mo -ཆོས་དབྱིངས་པདྨོ། -- -The thirtieth buddha in a kalpa in the distant past. BHS verse:
-Dharmadhātupadumo .
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- -Dharmadhātupraṇidhitalanirbheda -dharmadhātupraṇidhitalanirbheda -dharmadhātutalabhedajñānābhijñārāja -chos kyi dbyings kyi smon lam gyi gzhi rab tu rtogs pa -ཆོས་ཀྱི་དབྱིངས་ཀྱི་སྨོན་ལམ་གྱི་གཞི་རབ་ཏུ་རྟོགས་པ། -- -A bodhisattva from a realm in the downward direction.
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- -Dharmadhātupraṇidhisunirmitacandrarāja -dharmadhātupraṇidhisunirmitacandrarāja -chos kyi dbyings su smon lam rab tu ’phrul ba’i zla ba’i rgyal - po -ཆོས་ཀྱི་དབྱིངས་སུ་སྨོན་ལམ་རབ་ཏུ་འཕྲུལ་བའི་ཟླ་བའི་རྒྱལ་པོ། -- -A bodhisattva from a northeastern realm. Also known as Dharmadhātusunirmitapraṇidhicandra.
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- -Dharmadhātupratibhāsa -dharmadhātupratibhāsa -chos nyid gzugs brnyan -ཆོས་ཉིད་གཟུགས་བརྙན། -- -A buddha in the distant past.
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- -Dharmadhātupratibhāsaśri -dharmadhātupratibhāsaśri -chos kyi dbyings ni gzugs brnyan dpal -ཆོས་ཀྱི་དབྱིངས་ནི་གཟུགས་བརྙན་དཔལ། -- -The sixty-third buddha in a kalpa in the distant past. BHS verse:
-Dharmadhātupratibhāsaśiri .
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- -Dharmadhātupratibhāsamaṇimukuṭa -dharmadhātupratibhāsamaṇimukuṭa -chos kyi dbyings snang ba’i blo gros cod pan -ཆོས་ཀྱི་དབྱིངས་སྣང་བའི་བློ་གྲོས་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
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- -Dharmadhātusiṃhaprabha -dharmadhātusiṃhaprabha -chos kyi dbyings kyi seng ge’i ’od -ཆོས་ཀྱི་དབྱིངས་ཀྱི་སེང་གེའི་འོད། -- -One of countless buddhas in a past kalpa.
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- -Dharmadhātusunirmitapraṇidhicandra -dharmadhātusunirmitapraṇidhicandra -chos kyi dbyings su shin tu ’phrul ba’i smon lam zla ba -ཆོས་ཀྱི་དབྱིངས་སུ་ཤིན་ཏུ་འཕྲུལ་བའི་སྨོན་ལམ་ཟླ་བ། -- -A bodhisattva from a northeastern realm. Also known as Dharmadhātupraṇidhisunirmitacandrarāja.
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- -Dharmadhātusvaraketu -dharmadhātusvaraketu -chos dbyings dbyangs kyi dpal -ཆོས་དབྱིངས་དབྱངས་ཀྱི་དཔལ། -- -A buddha in the distant past.
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- -Dharmadhātusvaraghoṣa -dharmadhātusvaraghoṣa -chos dbyings gsung dbyangs -ཆོས་དབྱིངས་གསུང་དབྱངས། -- -A buddha in the distant past.
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- -Dharmadhātuvidyotitaraśmi -dharmadhātuvidyotitaraśmi -’od zer chos kyi dbyings su snang ba -འོད་ཟེར་ཆོས་ཀྱི་དབྱིངས་སུ་སྣང་བ། -- -A buddha in a realm in the downward direction.
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- -Dharmadhātuviṣayamaticandra -dharmadhātuviṣayamaticandra -chos kyi dbyings kyi yul gyi blo gros zla ba -ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཡུལ་གྱི་བློ་གྲོས་ཟླ་བ། -- -A buddha in the distant past.
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- -Dharmadhātvarcirvairocanasaṃbhavamati -dharmadhātvarcirvairocanasaṃbhavamati -chos kyi dbyings ’od ’phro zhing rnam par snang bar byung ba’i blo - gros -ཆོས་ཀྱི་དབྱིངས་འོད་འཕྲོ་ཞིང་རྣམ་པར་སྣང་བར་བྱུང་བའི་བློ་གྲོས། -- -A bodhisattva in a realm in the downward direction.
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- -Dharmadhvaja -dharmadhvaja -chos kyi rgyal mtshan -ཆོས་ཀྱི་རྒྱལ་མཚན། -- -The name of four different buddhas in the distant past. They are mentioned, separately, at
-, , , and .
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- -Dharmādityajñānamaṇḍalapradīpa -dharmādityajñānamaṇḍalapradīpa -chos kyi nyi ma’i dkyil ’khor ye shes kyi sgron ma -ཆོས་ཀྱི་ཉི་མའི་དཀྱིལ་འཁོར་ཡེ་ཤེས་ཀྱི་སྒྲོན་མ། -- -One of countless buddhas in a past kalpa.
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- -Dharmadrumaparvatatejas -dharmadrumaparvatatejas -chos kyi sdong po ri bo gzi brjid -ཆོས་ཀྱི་སྡོང་པོ་རི་བོ་གཟི་བརྗིད། -- -A buddha in a world in the eastern direction in a past kalpa.
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- -Dharmagaganābhyudgataśrīrāja -dharmagaganābhyudgataśrīrāja -chos kyi nam mkha’ la dpal shin tu ’phags pa’i rgyal po -ཆོས་ཀྱི་ནམ་མཁའ་ལ་དཔལ་ཤིན་ཏུ་འཕགས་པའི་རྒྱལ་པོ། -- -A buddha in the distant past.
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- -Dharmagaganakāntasiṃhaprabha -dharmagaganakāntasiṃhaprabha -chos kyi nam mkha’ la seng ge’i ’od shin tu mdzes pa -ཆོས་ཀྱི་ནམ་མཁའ་ལ་སེང་གེའི་འོད་ཤིན་ཏུ་མཛེས་པ། -- -One of countless buddhas in a past kalpa.
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- -Dharmajñānasaṃbhavasamantapratibhāsagarbha -dharmajñānasaṃbhavasamantapratibhāsagarbha -chos kyi ye shes yang dag par ’byung -ཆོས་ཀྱི་ཡེ་ཤེས་ཡང་དག་པར་འབྱུང་། -- -One of countless buddhas in a past kalpa.
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- -Dharmajālavibuddhaśrīcandra -dharmajālavibuddhaśrīcandra -chos kyi dra ba rnam par sangs rgyas pa’i dpal gyi zla ba -ཆོས་ཀྱི་དྲ་བ་རྣམ་པར་སངས་རྒྱས་པའི་དཔལ་གྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
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- -Dharmajvalanārciḥsāgaraghoṣa -dharmajvalanārciḥsāgaraghoṣa -chos ’bar ba’i ’od ’phro rgya mtsho’i dbyangs -ཆོས་འབར་བའི་འོད་འཕྲོ་རྒྱ་མཚོའི་དབྱངས། -- -One of countless buddhas in a past kalpa.
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- -Dharmaketu -dharmaketu -chos kyi dpal -ཆོས་ཀྱི་དཔལ། -- -A bodhisattva present in Śrāvastī.
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- -Dharmakusumaketudhvajamegha -dharmakusumaketudhvajamegha -chos kyi me tog dpal gyi rgyal mtshan gyi sprin -ཆོས་ཀྱི་མེ་ཏོག་དཔལ་གྱི་རྒྱལ་མཚན་གྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
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-
- -Dharmabalaśrīkūṭa -dharmabalaśrīkūṭa -chos kyi stobs kyi dpal brtsegs pa -ཆོས་ཀྱི་སྟོབས་ཀྱི་དཔལ་བརྩེགས་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmamaṇḍalaprabhāsa -dharmamaṇḍalaprabhāsa -chos kyi dkyil ’khor snang ba -ཆོས་ཀྱི་དཀྱིལ་འཁོར་སྣང་བ། -- -A buddha in the distant past.
-
- -
-
- -Dharmamaṇḍalapaṭalamegha -dharmamaṇḍalapaṭalamegha -chos kyi dkyil ’khor na bun sprin -ཆོས་ཀྱི་དཀྱིལ་འཁོར་ན་བུན་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmamaṇḍalāvabhāsaprabhacūḍa -dharmamaṇḍalāvabhāsaprabhacūḍa -chos kyi dkyil ’khor gyi ’od rab tu snang ba -ཆོས་ཀྱི་དཀྱིལ་འཁོར་གྱི་འོད་རབ་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa. See
-.
- -
-
- -Dharmamaṇḍalaśrīśikharābhaprabha -dharmamaṇḍalaśrīśikharābhaprabha -chos kyi dkyil ’khor dpal gyi ri bo snang ba’i ’od -ཆོས་ཀྱི་དཀྱིལ་འཁོར་དཔལ་གྱི་རི་བོ་སྣང་བའི་འོད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmamati -dharmamati -chos dpal blo -ཆོས་དཔལ་བློ། -- -The eighty-fifth buddha in a kalpa in the distant past. The syllable
-dpal appears to actually belong to the previous name in the list of buddhas, - Smṛtiketurājaśri.
- -
-
- -Dharmamaticandrā -dharmamaticandrā -chos kyi blo gros zla ba -ཆོས་ཀྱི་བློ་གྲོས་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmamaṇḍalavibuddhaśrīcandra -dharmamaṇḍalavibuddhaśrīcandra -chos kyi dkyil ’khor rnam par sangs rgyas pa’i dpal gyi zla ba -ཆོས་ཀྱི་དཀྱིལ་འཁོར་རྣམ་པར་སངས་རྒྱས་པའི་དཔལ་གྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmanārāyaṇaketu -dharmanārāyaṇaketu -chos mthu bo che’i dpal -ཆོས་མཐུ་བོ་ཆེའི་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Dharmaprabha (the bodhisattva) -Dharmaprabha -dharmaprabha -chos kyi ’od -ཆོས་ཀྱི་འོད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Dharmaprabha (the buddha) -Dharmaprabha -dharmaprabha -chos kyi ’od -ཆོས་ཀྱི་འོད། -- -The name of the thirty-third buddha in a kalpa in the distant past.
-
- -
-
- -Dharmapradīpavikramajñānasiṃha -dharmapradīpavikramajñānasiṃha -chos kyi sgron ma ye shes kyi rnam par gnon pa -ཆོས་ཀྱི་སྒྲོན་མ་ཡེ་ཤེས་ཀྱི་རྣམ་པར་གནོན་པ། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Dharmapradīpaśrī -dharmapradīpaśrī -chos kyi sgron ma -ཆོས་ཀྱི་སྒྲོན་མ། -- -A buddha in the distant past. BHS verse:
-Dharmapradīpaśiri .
- -
-
- -Dharmārcimeruśikharābha -dharmārcimeruśikharābha -chos ’od ri bo spo mthon -ཆོས་འོད་རི་བོ་སྤོ་མཐོན། -- -A buddha in the distant past.
-
- -
-
- -Dharmārciparvataśrī -dharmārciparvataśrī -chos kyi ’od ’phro ri bo dpal -ཆོས་ཀྱི་འོད་འཕྲོ་རི་བོ་དཔལ། -- -The seventeenth buddha in a kalpa in the distant past. BHS verse:
-Dharmārciparvataśirī .
- -
-
- -Dharmārciṣmattejorāja -dharmārciṣmattejorāja -chos kyi ’od ’phro ba dang ldan pa’i rgyal po -ཆོས་ཀྱི་འོད་འཕྲོ་བ་དང་ལྡན་པའི་རྒྱལ་པོ། -- -A bodhisattva in a southeastern realm.
-
- -
-
- -Dharmadhara -dharmadhara -chos ’dzin -ཆོས་འཛིན། -- -The ninety-first buddha in a kalpa in the distant past.
-
- -
-
- -Dharmameghadhvajapradīpa -dharmameghadhvajapradīpa -chos kyi sprin gyi rgyal mtshan sgron ma -ཆོས་ཀྱི་སྤྲིན་གྱི་རྒྱལ་མཚན་སྒྲོན་མ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmameghanagarābhapradīparāja -dharmameghanagarābhapradīparāja -chos sprin grong khyer ’od snang rgyal po -ཆོས་སྤྲིན་གྲོང་ཁྱེར་འོད་སྣང་རྒྱལ་པོ། -- -The last in a series of countless buddhas in a past kalpa. The form of his name in verse. In prose he is called - Dharmadhātunagarābhajñānapradīparāja.
-
- -
-
- -Dharmameghanirghoṣarāja -dharmameghanirghoṣarāja -chos kyi sprin sgra’i rgyal po -ཆོས་ཀྱི་སྤྲིན་སྒྲའི་རྒྱལ་པོ། -- -A buddha in a past world in the eastern direction.
-
- -
-
- -Dharmameghavighuṣṭakīrtirāja -dharmameghavighuṣṭakīrtirāja -chos kyi sprin snyan pa rnam par grags pa -ཆོས་ཀྱི་སྤྲིན་སྙན་པ་རྣམ་པར་གྲགས་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmanagaraprabhaśrī -dharmanagaraprabhaśrī -chos kyi grong khyer rab tu snang ba’i dpal -ཆོས་ཀྱི་གྲོང་ཁྱེར་རབ་ཏུ་སྣང་བའི་དཔལ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmanayagambhīraśrīcandra -dharmanayagambhīraśrīcandra -chos kyi tshul zab mo dpal gyi zla ba -ཆོས་ཀྱི་ཚུལ་ཟབ་མོ་དཔལ་གྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmapadmaphullagātra -dharmapadmaphullagātra -sku chos kyi pad+mo’i me tog shin tu rgyas pa -སྐུ་ཆོས་ཀྱི་པདྨོའི་མེ་ཏོག་ཤིན་ཏུ་རྒྱས་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmapadmapraphullitaśrīmegha -dharmapadmapraphullitaśrīmegha -chos kyi pad+mo rab tu rgyas pa’i dpal gyi sprin -ཆོས་ཀྱི་པདྨོ་རབ་ཏུ་རྒྱས་པའི་དཔལ་གྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmapadmaśrīkuśalā -dharmapadmaśrīkuśalā -chos kyi pad mo dpal gyi dkyil ’khor -ཆོས་ཀྱི་པད་མོ་དཔལ་གྱི་དཀྱིལ་འཁོར། -- -A body goddess.
-
- -
-
- -Dharmapadmavairocanavibuddhaketu -dharmapadmavairocanavibuddhaketu -chos kyi pad+mo rnam par snang bas rnam par sangs rgyas pa’i - dpal -ཆོས་ཀྱི་པདྨོ་རྣམ་པར་སྣང་བས་རྣམ་པར་སངས་རྒྱས་པའི་དཔལ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmaratnakusumaśrīmegha -dharmaratnakusumaśrīmegha -chos rin po che’i me tog dpal gyi sprin -ཆོས་རིན་པོ་ཆེའི་མེ་ཏོག་དཔལ་གྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmārciḥparvataketurāja -dharmārciḥparvataketurāja -chos kyi ’od ’phro ri bo dpal gyi rgyal po -ཆོས་ཀྱི་འོད་འཕྲོ་རི་བོ་དཔལ་གྱི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmasāgaranigarjitaghoṣa -dharmasāgaranigarjitaghoṣa -chos rgya mtsho’i ’brug sgra sgrog pa’i dbyangs -ཆོས་རྒྱ་མཚོའི་འབྲུག་སྒྲ་སྒྲོག་པའི་དབྱངས། -- -A buddha in the distant past.
-
- -
-
- -Dharmasāgaranirdeśaghoṣa -dharmasāgaranirdeśaghoṣa -chos rgya mtsho shin tu bstan pa’i dbyangs -ཆོས་རྒྱ་མཚོ་ཤིན་ཏུ་བསྟན་པའི་དབྱངས། -- - -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmasāgaranirnādanirghoṣa -dharmasāgaranirnādanirghoṣa -chos rgya mtsho’i nga ro rab tu sgrog pa’i ’od -ཆོས་རྒྱ་མཚོའི་ང་རོ་རབ་ཏུ་སྒྲོག་པའི་འོད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmasāgaranirghoṣamati -dharmasāgaranirghoṣamati -chos kyi rgya mtsho dbyangs kyi blo gros -ཆོས་ཀྱི་རྒྱ་མཚོ་དབྱངས་ཀྱི་བློ་གྲོས། -- -The fifty-seventh buddha in a kalpa in the distant past.
-
- -
-
- -Dharmasāgarapadma -dharmasāgarapadma -chos rgya mtsho’i pad mo -ཆོས་རྒྱ་མཚོའི་པད་མོ། -- -A buddha in the distant past.
-
- -
-
- -Dharmasamudraprabhagarjitarāja -dharmasamudraprabhagarjitarāja -chos kyi rgya mtsho ’od dbyangs rgyal po -ཆོས་ཀྱི་རྒྱ་མཚོ་འོད་དབྱངས་རྒྱལ་པོ། -- -The first of countless buddhas in a past kalpa. The form of his name as given in verse. In prose he is called - Sarvadharmasāgaranirghoṣaprabharāja.
-
- -
-
- -Dharmasamudrasaṃbhavaruta -dharmasamudrasaṃbhavaruta -chos kyi rgya mtsho yongs byung sgra dbyangs -ཆོས་ཀྱི་རྒྱ་མཚོ་ཡོངས་བྱུང་སྒྲ་དབྱངས། -- -A buddha in the distant past.
-
- -
-
- -Dharmasamudra -dharmasamudra -chos kyi rgya mtsho -ཆོས་ཀྱི་རྒྱ་མཚོ། -- -A buddha in the distant past.
-
- -
-
- -Dharmasamudragarbha -dharmasamudragarbha -chos rgya mtsho’i snying po -ཆོས་རྒྱ་མཚོའི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Dharmasamudragarjana -dharmasamudragarjana -chos rab rgya mtsho sgrog pa -ཆོས་རབ་རྒྱ་མཚོ་སྒྲོག་པ། -- -A buddha in the distant past.
-
- -
-
- -Dharmasamudramatijñānaśri -dharmasamudramatijñānaśri -chos kyi rgya mtsho blo gros ye shes dpal -ཆོས་ཀྱི་རྒྱ་མཚོ་བློ་གྲོས་ཡེ་ཤེས་དཔལ། -- -The ninetieth buddha in a kalpa in the distant past. BHS verse:
-Dharmasamudramatijñānaśiri .
- -
-
- -Dharmasamudravegaśrīrāja -dharmasamudravegaśrīrāja -chos kyi rgya mtsho shugs drag dpal gyi rgyal -ཆོས་ཀྱི་རྒྱ་མཚོ་ཤུགས་དྲག་དཔལ་གྱི་རྒྱལ། -- -A buddha in the distant past.
-
- -
-
- -Dharmaśikharadhvajamegha -dharmaśikharadhvajamegha -chos kyi ri bo rgyal mtshan sprin -ཆོས་ཀྱི་རི་བོ་རྒྱལ་མཚན་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmasūryameghapradīpa -dharmasūryameghapradīpa -chos kyi nyi ma’i sprin rab tu snang ba -ཆོས་ཀྱི་ཉི་མའི་སྤྲིན་རབ་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmaśrī -dharmaśrī -chos kyi dpal -ཆོས་ཀྱི་དཔལ། -- -A bodhisattva present with the Buddha at Śrāvastī, and also the name of a buddha in the distant past. BHS verse: -
-Dharmaśiri .
- -
-
- -Dharmasūryatejas -dharmasūryatejas -chos kyi nyi ma’i gzi brjid -ཆོས་ཀྱི་ཉི་མའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Dharmāvabhāsasvara -dharmāvabhāsasvara -chos snang ba’i sgra -ཆོས་སྣང་བའི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Dharmavikurvitavegadhvajaśrī -dharmavikurvitavegadhvajaśrī -chos rnam par ’phrul pa’i shugs kyi rgyal mtshan dpal -ཆོས་རྣམ་པར་འཕྲུལ་པའི་ཤུགས་ཀྱི་རྒྱལ་མཚན་དཔལ། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Dharmavimānanirghoṣarāja -dharmavimānanirghoṣarāja -chos kyi gzhal med khang gi dbyangs kyi rgyal po -ཆོས་ཀྱི་གཞལ་མེད་ཁང་གི་དབྱངས་ཀྱི་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Dharmendrarāja -dharmendrarāja -chos kyi dbang po’i rgyal po -ཆོས་ཀྱི་དབང་པོའི་རྒྱལ་པོ། -chos dbang rgyal po -ཆོས་དབང་རྒྱལ་པོ། -- -A bodhisattva present with the Buddha at Śrāvastī (translated as
-chos kyi dbang po’i - rgyal po ), and also the name of two buddhas in the distant past (translated aschos dbang rgyal po ).
- -
-
- -Dharmeśvara -dharmeśvara -chos dbang -ཆོས་དབང་། -- -The hundred-and-first buddha in a kalpa in the distant past.
-
- -
-
- -Dharmeśvararāja -dharmeśvararāja -chos kyi dbang phyug -ཆོས་ཀྱི་དབང་ཕྱུག -- -A king in the distant past.
-
- -
-
- -Dharmodgata -dharmodgata -chos kyis ’phags pa -ཆོས་ཀྱིས་འཕགས་པ། -chos ’phags -ཆོས་འཕགས། -- -A bodhisattva present in Śrāvastī. Also the seventy-sixth buddha in a kalpa in the distant past.
-
- -
-
- -Dharmodgatakīrti -dharmodgatakīrti -chos kyis ’phags pa -ཆོས་ཀྱིས་འཕགས་པ། -- -A buddha in the distant past.
-
- -
-
- -Dharmodgatanabheśvara -dharmodgatanabheśvara -chos kyis ’phags pa’i nam mkha’i dbang phyug -ཆོས་ཀྱིས་འཕགས་པའི་ནམ་མཁའི་དབང་ཕྱུག -- -A buddha in the distant past.
-
- -
-
- -Dharmolkājvalanaśrīcandra -dharmolkājvalanaśrīcandra -chos kyi sgron ma rab tu ’bar ba’i dpal gyi zla ba -ཆོས་ཀྱི་སྒྲོན་མ་རབ་ཏུ་འབར་བའི་དཔལ་གྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dharmolkāratnavitānaghoṣa -dharmolkāratnavitānaghoṣa -chos kyi sgron ma rin chen bla re’i dbyangs -ཆོས་ཀྱི་སྒྲོན་མ་རིན་ཆེན་བླ་རེའི་དབྱངས། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Dhṛtarāṣṭra -dhṛtarāṣṭra -gnas srung po -གནས་སྲུང་པོ། -- -One of the Four Mahārājas, he is the guardian deity for the east and lord of the gandharvas. Also the name of the - king of the geese that was a previous life of the Buddha as described in the Jātakas. In other sūtras, more - commonly translated as
-yul ’khor srung .
- -
-
- -Dhṛtamatitejas -dhṛtamatitejas -mos pa’i blo gros mnga’ ba’i gzi brjid -མོས་པའི་བློ་གྲོས་མངའ་བའི་གཟི་བརྗིད། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Dhūtarajas -dhūtarajas -rdul rnam par bstsal ba -རྡུལ་རྣམ་པར་བསྩལ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Digvairocanamukuṭa -digvairocanamukuṭa -phyogs rnam par snang ba’i cod pan -ཕྱོགས་རྣམ་པར་སྣང་བའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Dīpaṅkara -dīpaṅkara -mar me mdzad -མར་མེ་མཛད། -- -The previous buddha who gave Śākyamuni the prophecy of his buddhahood.
-
- -
-
- -Dīpaśrī -dīpaśrī -mar me’i dpal -མར་མེའི་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Diśabhedajñānaprabhaketumati -diśabhedajñānaprabhaketumati -tha dad phyogs mkhyen ye shes blo gros -ཐ་དད་ཕྱོགས་མཁྱེན་ཡེ་ཤེས་བློ་གྲོས། -- -The sixty-fifth buddha in a kalpa in the distant past.
-
- -
-
- -Diśadeśāmukhajaga -diśadeśāmukhajaga -phyogs yul ’gro ba mngon sum -ཕྱོགས་ཡུལ་འགྲོ་བ་མངོན་སུམ། -- -The hundred-and-seventh buddha in a kalpa in the distant past.
-
- -
-
- -Diśasaṃbhava -diśasaṃbhava -phyogs su yongs byung -ཕྱོགས་སུ་ཡོངས་བྱུང་། -- -The thirteenth buddha in a kalpa in the distant past.
-
- -
-
- -Dṛḍhamatī -dṛḍhamatī -brtan pa’i blo gros -བརྟན་པའི་བློ་གྲོས། -- -An eminent daughter in Dhanyākara.
-
- -
-
- -Dṛḍhaprabha -dṛḍhaprabha -’od brtan pa -འོད་བརྟན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Druma -druma -sdong po -སྡོང་པོ། -- -One of the four kings of the kinnaras. Translated in other sūtras as
-ljon - pa andshing rlon .
- -
-
- -Drumaparvata -drumaparvata -shing gi ri bo -ཤིང་གི་རི་བོ། -- -The fiftieth buddha in a kalpa in the distant past.
-
- -
-
- -Drumaparvatatejas -drumaparvatatejas -shing gi ri bo gzi brjid -ཤིང་གི་རི་བོ་གཟི་བརྗིད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Drumarāja -drumarāja -shing rgyal -ཤིང་རྒྱལ། -shing gi rgyal po -ཤིང་གི་རྒྱལ་པོ། -- -In chapter 36 the name of a buddha in the distant past (
-shing - rgyal ). In chapter 44 the name of one of the future buddhas in this kalpa (shing gi rgyal po ).
- -
-
- -Duryodhanavīryavegarāja -duryodhanavīryavegarāja -brtson ’grus kyi shugs thub par dka’ ba’i rgyal po -བརྩོན་འགྲུས་ཀྱི་ཤུགས་ཐུབ་པར་དཀའ་བའི་རྒྱལ་པོ། -- -A bodhisattva from a southern realm.
-
- -
-
- -Dvārasvaraprabhūtakośa -dvārasvaraprabhūtakośa -chos kyi sgo’i dbyangs mang po’i mdzod -ཆོས་ཀྱི་སྒོའི་དབྱངས་མང་པོའི་མཛོད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Ekārthadarśin -ekārthadarśin -don gcig tu ston pa -དོན་གཅིག་ཏུ་སྟོན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Ekottara -ekottara -gcig tu ’phags pa -གཅིག་ཏུ་འཕགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Gaganabuddhi -gaganabuddhi -nam mkha’i blo -ནམ་མཁའི་བློ། -- -A bodhisattva present with the Buddha at Śrāvastī, and also the name of a buddha in the distant past.
-
- -
-
- -Gaganacitta -gaganacitta -nam mkha’i thugs -ནམ་མཁའི་ཐུགས། -- -A buddha in the distant past.
-
- -
-
- -Gaganagarbha -gaganagarbha -nam mkha’i snying po -ནམ་མཁའི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Gaganaghoṣa -gaganaghoṣa -nam mkha’i dbyangs -ནམ་མཁའི་དབྱངས། -- -The eighth buddha in a kalpa in the distant past, and also the name of the sixty-second buddha in another kalpa. - The Tibetan has
-dbyings in error fordbyangs for the sixty-second buddha.
- -
-
- -Gaganakāntarāja -gaganakāntarāja -nam mkha’ mdzes pa’i rgyal po -ནམ་མཁའ་མཛེས་པའི་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Gaganameghaśrī -gaganameghaśrī -nam mkha’i sprin gyi dpal -ནམ་མཁའི་སྤྲིན་གྱི་དཔལ། -- -The forty-third buddha in a kalpa in the distant past. BHS verse:
-Gaganameghaśirī .
- -
-
- -Gagananetra -gagananetra -nam mkha’i myig -ནམ་མཁའི་མྱིག -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Gagananirghoṣasvara -gagananirghoṣasvara -nam mkha’i dbyangs kyi sgra -ནམ་མཁའི་དབྱངས་ཀྱི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Gaganālaya -gaganālaya -nam mkha’i gzhi -ནམ་མཁའི་གཞི། -- -The eleventh buddha in a kalpa in the distant past.
-
- -
-
- -Gaganapradīpa -gaganapradīpa -nam mkha’i sgron ma -ནམ་མཁའི་སྒྲོན་མ། -- -The sixty-sixth buddha in a kalpa in the distant past.
-
- -
-
- -Gaganaprajña -gaganaprajña -nam mkha’i shes rab po -ནམ་མཁའི་ཤེས་རབ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Gaganaśrī -gaganaśrī -nam mkha’i dpal -ནམ་མཁའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Gambhīradharmaguṇarājaśrī -gambhīradharmaguṇarājaśrī -zab chos ’od kyi rgyal po dpal -ཟབ་ཆོས་འོད་ཀྱི་རྒྱལ་པོ་དཔལ། -- - -The fifty-sixth buddha in a kalpa in the distant past. BHS verse:
-Gambhīradharmaguṇarājaśirī .
- -
-
- -Gambhīradharmaśrīsamudraprabha -gambhīradharmaśrīsamudraprabha -chos zab mo’i dpal rgya mtshos yang dag par ’byung ba’i ’od -ཆོས་ཟབ་མོའི་དཔལ་རྒྱ་མཚོས་ཡང་དག་པར་འབྱུང་བའི་འོད། -- -A buddha in the distant past.
-
- -
-
- -Gambhīreśvara -gambhīreśvara -dbyangs zab mo -དབྱངས་ཟབ་མོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Gandhaprabha -gandhaprabha -spos kyi ’od -སྤོས་ཀྱི་འོད། -- -The thirty-sixth buddha in a kalpa in the distant past.
-
- -
-
- -Gandhapradīpa -gandhapradīpa -spos kyi mar me -སྤོས་ཀྱི་མར་མེ། -- -A buddha in a southeastern buddha realm.
-
- -
-
- -Gandhārcimeghaśrīrāja -gandhārcimeghaśrīrāja -spos ’od ’phro ba’i sprin phun sum tshogs pa’i rgyal po -སྤོས་འོད་འཕྲོ་བའི་སྤྲིན་ཕུན་སུམ་ཚོགས་པའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Gandhārciravabhāsarāja -gandhārciravabhāsarāja -spos kyi ’od ’phro ba rab tu snang ba’i rgyal po -སྤོས་ཀྱི་འོད་འཕྲོ་བ་རབ་ཏུ་སྣང་བའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Gandharvakāyaprabharāja -gandharvakāyaprabharāja -dri za lus ’od rgyal po -དྲི་ཟ་ལུས་འོད་རྒྱལ་པོ། -- -The thirty-eighth buddha in a kalpa in the distant past.
-
- -
-
- -Gandharvarāja -gandharvarāja -dri za’i rgyal -དྲི་ཟའི་རྒྱལ། -- -A buddha in the distant past.
-
- -
-
- -Garjitadharmasāgaranirghoṣa -garjitadharmasāgaranirghoṣa -rgya mtsho chos kyi sprin sgra sgrogs pa’i dbyangs -རྒྱ་མཚོ་ཆོས་ཀྱི་སྤྲིན་སྒྲ་སྒྲོགས་པའི་དབྱངས། -- -A buddha in the distant past.
-
- -
-
- -Gaticandranetranayana -gaticandranetranayana -’gro ba’i zla ba spyan tshul -འགྲོ་བའི་ཟླ་བ་སྤྱན་ཚུལ། -- -The thirty-fifth buddha in a kalpa in the distant past.
-
- -
-
- -Ghoṣaśrī -ghoṣaśrī -dbyangs kyi dpal -དབྱངས་ཀྱི་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Śrīrāja -śrīrāja -dpal gyi bdag -དཔལ་གྱི་བདག -- -A buddha in the distant past. See
-.
- -
-
- -Gopā -gopā -go pa -གོ་པ། -- -A wife of Śākyamuni and the kalyāṇamitra of chapter 43.
-
- -
-
- -Gopālaka -gopālaka -sa skyong -ས་སྐྱོང་། -- -A merchant in Maitreya’s birthplace.
-
- -
-
- -Guṇacakravālaśrimegha -guṇacakravālaśrimegha -yon tan khor yug dpal gyi sprin -ཡོན་ཏན་ཁོར་ཡུག་དཔལ་གྱི་སྤྲིན། -- -The ninety-third buddha in a kalpa in the distant past. BHS verse:
-Guṇacakravālaśirimegha .
- -
-
- -Guṇacakravālaśrirāja -guṇacakravālaśrirāja -yon tan ’khor yug dpal gyi rgyal -ཡོན་ཏན་འཁོར་ཡུག་དཔལ་གྱི་རྒྱལ། -- -The forty-eighth buddha in a kalpa in the distant past. BHS verse:
-Guṇacakravālaśirirāja .
- -
-
- -Guṇacandra -guṇacandra -yon tan zla ba -ཡོན་ཏན་ཟླ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Guṇaghoṣa -guṇaghoṣa -yon tan sprin -ཡོན་ཏན་སྤྲིན། -- -A buddha in the distant past.
-
- -
-
- -Guṇakeśarīśvara -guṇakeśarīśvara -yon tan seng ge’i dbang po -ཡོན་ཏན་སེང་གེའི་དབང་པོ། -- -The fourth buddha in a kalpa in the distant past.
-
- -
-
- -Guṇakusumaśrīsāgara -guṇakusumaśrīsāgara -yon tan me tog dpal gyi rgyal mtshan -ཡོན་ཏན་མེ་ཏོག་དཔལ་གྱི་རྒྱལ་མཚན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Guṇamaṇḍala -guṇamaṇḍala -yon tan ’khor -ཡོན་ཏན་འཁོར། -- -A buddha in the distant past.
-
- -
-
- -Guṇapadmaśrīgarbha -guṇapadmaśrīgarbha -yon tan pad+mo dpal gyi snying po -ཡོན་ཏན་པདྨོ་དཔལ་གྱི་སྙིང་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Guṇaparvatatejas -guṇaparvatatejas -yon tan ri bo’i gzi brjid -ཡོན་ཏན་རི་བོའི་གཟི་བརྗིད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Guṇapradīpa -guṇapradīpa -yon tan sgron ma -ཡོན་ཏན་སྒྲོན་མ། -- -A buddha in the distant past.
-
- -
-
- -Guṇaprabhāvodgata -guṇaprabhāvodgata -yon tan gyi tshogs kyis ’phags pa -ཡོན་ཏན་གྱི་ཚོགས་ཀྱིས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Guṇarāja -guṇarāja -yon tan bdag -ཡོན་ཏན་བདག -- -A buddha in the distant past.
-
- -
-
- -Guṇaraśmidhvaja -guṇaraśmidhvaja -yon tan ’od gzer rgyal mtshan -ཡོན་ཏན་འོད་གཟེར་རྒྱལ་མཚན། -- -A buddha in the distant past.
-
- -
-
- -Guṇasāgaraśrīpradīpa -guṇasāgaraśrīpradīpa -yon tan rgya mtsho dpal gyi sgron -ཡོན་ཏན་རྒྱ་མཚོ་དཔལ་གྱི་སྒྲོན། -- -A buddha in the distant past. BHS verse:
-Guṇasāgaraḥ Giripradīpo . - See-
- -
-
- -Guṇasaṃcaya -guṇasaṃcaya -yon tan bstsags pa -ཡོན་ཏན་བསྩགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Guṇasamudra -guṇasamudra -yon tan rgya mtsho -ཡོན་ཏན་རྒྱ་མཚོ། -- -A buddha in the distant past.
-
- -
-
- -Guṇasamudraśrī -guṇasamudraśrī -yon tan rgya mtsho dpal -ཡོན་ཏན་རྒྱ་མཚོ་དཔལ། -- -The thirty-second buddha in a kalpa in the distant past. BHS verse:
-Guṇasamudraśirī .
- -
-
- -Guṇasamudrāvabhāsamaṇḍalaśrī -guṇasamudrāvabhāsamaṇḍalaśrī -yon tan rgya mtsho snang ba’i dkyil ’khor gyi dpal -ཡོན་ཏན་རྒྱ་མཚོ་སྣང་བའི་དཀྱིལ་འཁོར་གྱི་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Guṇasumeru -guṇasumeru -yon tan ri -ཡོན་ཏན་རི། -- -A buddha in the distant past.
-
- -
-
- -Guṇasumeruprabhatejas -guṇasumeruprabhatejas -- - - -A buddha in a world in the eastern direction in the past. See
-.
- -
-
- -Guṇasumeruśrī -guṇasumeruśrī -yon tan ri rab dpal -ཡོན་ཏན་རི་རབ་དཔལ། -- -The eighth buddha in a kalpa in the distant past. BHS verse:
-Guṇasumeruśirī .
- -
-
- -Guṇatejas -guṇatejas -yon tan gzi brjid -ཡོན་ཏན་གཟི་བརྗིད། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Guṇaviśuddhigarbha -guṇaviśuddhigarbha -yon tan rnam dag snying po -ཡོན་ཏན་རྣམ་དག་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Gaṇendrarāja -gaṇendrarāja -tshogs kyi dbang po’i rgyal po -ཚོགས་ཀྱི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Gying-ju -- gying ju -གྱིང་ཇུ། -- -Unidentified.
-
- -
-
- -Harisumeruśrī -harisumeruśrī -seng ge ri rab dpal -སེང་གེ་རི་རབ་དཔལ། -- -The eighty-third buddha in a kalpa in the distant past. BHS verse:
-Harisumeruśirī .
- -
-
- -Hetupadma -hetupadma -rgyu pad+mo -རྒྱུ་པདྨོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Hrīśrīmañjariprabhāvā -hrīśrīmañjariprabhāvā -ngo tsha shes pa’i dpal gyi dog pa’i ’od -ངོ་ཚ་ཤེས་པའི་དཔལ་གྱི་དོག་པའི་འོད། -- -A body goddess.
-
- -
-
- -Indra -indra -dbang po -དབང་པོ། -- -The deity, also called Mahendra (“Lord of the Devas”), who dwells on the summit of Mount
-Sumeru and - wields the thunderbolt. He is also known as Śakra (Tib.brgya - byin , “Hundred Offerings”).Śakra is an - abbreviation ofśata-kratu (“one who has performed a hundred - sacrifices”). The highest Vedic sacrifice was the horse-sacrifice ritual, and there is a tradition that Indra - became the lord of the gods through performing them.
- -
-
- -Indramati -indramati -dbang po’i blo gros -དབང་པོའི་བློ་གྲོས། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Indraśrī -indraśrī -dbang po’i dpal -དབང་པོའི་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Indriyeśvara -indriyeśvara -dbang po’i dbang phyug -དབང་པོའི་དབང་ཕྱུག -- -A young boy, the kalyāṇamitra of chapter 15.
-
- -
-
- -Īśvara -īśvara -- - - -One of the future buddhas of this kalpa. See
-.
- -
-
- -Īśvaradeva -īśvaradeva -dbang phyug lha -དབང་ཕྱུག་ལྷ། -- -The names of two of the future buddhas of this kalpa.
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- -
-
- -Īśvaraguṇāparājitadhvaja -īśvaraguṇāparājitadhvaja -dbang phyug gi yon tan gzhan gyis mi thub pa’i rgyal mtshan -དབང་ཕྱུག་གི་ཡོན་ཏན་གཞན་གྱིས་མི་ཐུབ་པའི་རྒྱལ་མཚན། -- -A buddha in the distant past. His name as given in prose. In verse he is called Īśvarājitaguṇadhvaja.
-
- -
-
- -Īśvarājitaguṇadhvaja -īśvarājitaguṇadhvaja -phyug yon tan mi thub rgyal mtshan -ཕྱུག་ཡོན་ཏན་མི་ཐུབ་རྒྱལ་མཚན། -- -A buddha in the distant past. His name as given in verse. In the prose he is called Īśvaraguṇāparājitadhvaja.
-
- -
-
- -Jagadindrarāja -jagadindrarāja -’gro ba’i dbang po’i rgyal po -འགྲོ་བའི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jagamantrasāgara -jagamantrasāgara -’gro skad rgya mtsho -འགྲོ་སྐད་རྒྱ་མཚོ། -- -The hundred-and-third buddha in a kalpa in the distant past.
-
- -
-
- -Jaganmitra -jaganmitra -’gro ba’i bshes gnyen -འགྲོ་བའི་བཤེས་གཉེན། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Jāmbūnadatejorāja -jāmbūnadatejorāja -’dzam bu chu klung gi gzi brjid rgyal po -འཛམ་བུ་ཆུ་ཀླུང་གི་གཟི་བརྗིད་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Jayaprabha -jayaprabha -rgyal ba’i ’od -རྒྱལ་བའི་འོད། -- -Presumably a member of the royal dynasty in Kaliṅgavana. He is said to have donated the parkland that Bhikṣuṇī - Siṃhavijṛmbhitā dwells in. Also the name of a king in another world realm in the distant past.
-
- -
-
- -Jayoṣmāyatana -jayoṣmāyatana -rgyal ba’i drod kyi skye mched -རྒྱལ་བའི་དྲོད་ཀྱི་སྐྱེ་མཆེད། -- -A brahmin, the kalyāṇamitra of chapter 12.
-
- -
-
- -Jñānabalaparvatatejas -jñānabalaparvatatejas -ye shes kyi stobs kyi ri bo’i gzi brjid -ཡེ་ཤེས་ཀྱི་སྟོབས་ཀྱི་རི་བོའི་གཟི་བརྗིད། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Jinamitra -jinamitra -dzi na mi tra -ཛི་ན་མི་ཏྲ། -- -Jinamitra was invited to Tibet during the reign of King Trisong Detsen (
khri srong lde - btsan , r. 742–98ce) and was involved with the translation of nearly two - hundred texts, continuing into the reign of King Ralpachen (ral pa can , r. - 815–38ce). He was one of the small group of paṇḍitas responsible for theMahāvyutpatti Sanskrit–Tibetan dictionary. -
- -
-
- -Jñānabhāskaratejas -jñānabhāskaratejas -ye shes nyi ma’i gzi brjid -ཡེ་ཤེས་ཉི་མའི་གཟི་བརྗིད། -- -A buddha in the distant past.
-
- -
-
- -Jñānabuddhi -jñānabuddhi -ye shes ri bo’i blo -ཡེ་ཤེས་རི་བོའི་བློ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānākaracūḍa -jñānākaracūḍa -ye shes ’byung gnas gtsug phud -ཡེ་ཤེས་འབྱུང་གནས་གཙུག་ཕུད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Jñānaketu (the bodhisattva) -Jñānaketu -jñānaketu -ye shes dpal -ཡེ་ཤེས་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānaketu (the buddha) -Jñānaketu -jñānaketu -ye shes dpal -ཡེ་ཤེས་དཔལ། -- -The name of a buddha in the distant past.
-
- -
-
- -Jñānamaṇḍalaprabhāsa -jñānamaṇḍalaprabhāsa -ye shes dkyil ’khor snang ba -ཡེ་ཤེས་དཀྱིལ་འཁོར་སྣང་བ། -- -A buddha in the distant past.
-
- -
-
- -Jñānamati -jñānamati -ye shes blo -ཡེ་ཤེས་བློ། -ye shes blo gros -ཡེ་ཤེས་བློ་གྲོས། -- -A buddha in the distant past in chapter 36 (translated
-ye shes - blo ), and the twenty-second buddha in a kalpa in the distant past in chapter 37 (translatedye shes blo gros ).
- -
-
- -Jñānaraśmijvalanacūḍa -jñānaraśmijvalanacūḍa -’od zer ’bar ba’i gtsug phud -འོད་ཟེར་འབར་བའི་གཙུག་ཕུད། -- -A buddha in the distant past.
-
- -
-
- -Jñānaraśmimeghaprabha -jñānaraśmimeghaprabha -ye shes ’od gzer gyi sprin gyi ’od -ཡེ་ཤེས་འོད་གཟེར་གྱི་སྤྲིན་གྱི་འོད། -- -A buddha in the distant past.
-
- -
-
- -Jñānārcijvalitaśarīra -jñānārcijvalitaśarīra -ye shes ’od ’phro ’bar ba’i sku -ཡེ་ཤེས་འོད་འཕྲོ་འབར་བའི་སྐུ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Jñānārcisāgaraśrī -jñānārcisāgaraśrī -ye shes ’od ’phro rgya mtsho dpal -ཡེ་ཤེས་འོད་འཕྲོ་རྒྱ་མཚོ་དཔལ། -- -The hundredth buddha in a kalpa in the distant past. BHS in verse: Jñānārcisāgaraśiri.
-
- -
-
- -Jñānārciśrīsāgara -jñānārciśrīsāgara -ye shes ’od ’phro ba dpal gyi rgyal mtshan -ཡེ་ཤེས་འོད་འཕྲོ་བ་དཔལ་གྱི་རྒྱལ་མཚན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Jñānārcitejaśrī -jñānārcitejaśrī -ye shes ’od ’phro gzi brjid dpal -ཡེ་ཤེས་འོད་འཕྲོ་གཟི་བརྗིད་དཔལ། -- -A buddha in the distant past. BHS verse:
-Jñānārcitejaśiri .
- -
-
- -Jñānasaṃbhārodgata -jñānasaṃbhārodgata -ye shes rgya mtshos ’phags pa -ཡེ་ཤེས་རྒྱ་མཚོས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānaśikharārcimegha -jñānaśikharārcimegha -ye shes spo’i ’od ’phro sprin -ཡེ་ཤེས་སྤོའི་འོད་འཕྲོ་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Jñānasiṃhaketudhvajarāja -jñānasiṃhaketudhvajarāja -ye shes seng ge’i dpal gyi rgyal mtshan rgyal po -ཡེ་ཤེས་སེང་གེའི་དཔལ་གྱི་རྒྱལ་མཚན་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Jñānaśrī (the bodhisattva) -Jñānaśrī -jñānaśrī -ye shes kyi dpal -ཡེ་ཤེས་ཀྱི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānaśrī (the buddha) -Jñānaśrī -jñānaśrī -ye shes dpal -ཡེ་ཤེས་དཔལ། -- -The name of the twenty-sixth buddha in a kalpa in the distant past. BHS verse:
-Jñānaśirī .
- -
-
- -Jñānaśrīpuṇyaprabhā -jñānaśrīpuṇyaprabhā -ye shes phun sum tshogs pa’i bsod nams ’od -ཡེ་ཤེས་ཕུན་སུམ་ཚོགས་པའི་བསོད་ནམས་འོད། -- -A night goddess in a world in the eastern direction in a past kalpa. A previous life of the night goddess - Praśantarutasāgaravatī.
-
- -
-
- -Jñānāvabhāsatejas -jñānāvabhāsatejas -ye shes snang ba’i gzi brjid -ཡེ་ཤེས་སྣང་བའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānavajratejas -jñānavajratejas -ye shes rdo rje’i gzi brjid -ཡེ་ཤེས་རྡོ་རྗེའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānodgata -jñānodgata -ye shes kyis ’phags pa -ཡེ་ཤེས་ཀྱིས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānottarajñānin -jñānottarajñānin -shes pa dam pa’i ye shes -ཤེས་པ་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Jñānaparvatadharmadhātudikpratapanatejorāja -jñānaparvatadharmadhātudikpratapanatejorāja -ye shes ri bo’i ’od chos kyi dbyings su snang ba’i gzi brjid rgyal - po -ཡེ་ཤེས་རི་བོའི་འོད་ཆོས་ཀྱི་དབྱིངས་སུ་སྣང་བའི་གཟི་བརྗིད་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Jñānasūryatejas -jñānasūryatejas -ye shes nyi ma’i gzi brjid -ཡེ་ཤེས་ཉི་མའི་གཟི་བརྗིད། -- -A bodhisattva in the distant past.
-
- -
-
- -Jñānavairocana -jñānavairocana -ye shes rnam par snang ba -ཡེ་ཤེས་རྣམ་པར་སྣང་བ། -- -A śrāvaka in the distant past.
-
- -
-
- -Jñānolkāvabhāsarāja -jñānolkāvabhāsarāja -ye shes skar mda’ snang ba’i rgyal po -ཡེ་ཤེས་སྐར་མདའ་སྣང་བའི་རྒྱལ་པོ། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Jyotiṣprabha (the bodhisattva) -Jyotiṣprabha -jyotiṣprabha -skar ma’i ’od -སྐར་མའི་འོད། -- -A bodhisattva present in Śrāvastī.
-
- -
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- -Jvalanārciḥparvataśrīvyūha -jvalanārciḥparvataśrīvyūha -me’i ’od ’phro ri’i dpal gyi rnam par brgyan pa -མེའི་འོད་འཕྲོ་རིའི་དཔལ་གྱི་རྣམ་པར་བརྒྱན་པ། -- -A buddha in the distant past.
-
- -
-
- -Jvalanaśrīśa -jvalanaśrīśa -me yi dpal -མེ་ཡི་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Jvalitatejas -jvalitatejas -gzi brjid ’bar ba -གཟི་བརྗིད་འབར་བ། -- -One of the future buddhas of this kalpa.
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- -
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- -Jyotidhvaja -jyotidhvaja -snang ba’i rgyal mtshan -སྣང་བའི་རྒྱལ་མཚན། -- -A buddha in the distant past.
-
- -
-
- -Jyotirarcinayanā -jyotirarcinayanā -snang ba ’od ’phro mig -སྣང་བ་འོད་འཕྲོ་མིག -- -Refers to night goddess Pramuditanayanajagadvirocanā.
-
- -
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- -Jyotirdhvaja -jyotirdhvaja -skar ma’i rgyal mtshan -སྐར་མའི་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
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- -
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- -Jyotiṣprabha (the king) -Jyotiṣprabha -jyotiṣprabha -skar ma’i ’od -སྐར་མའི་འོད། -- -A king in another world in the distant past. A past life of King Śuddhodana. Also called Jyotiḥprabha in verse.
-
- -
-
- -Jyotiḥprabha -jyotiḥprabha -skar ’od -སྐར་འོད། -- -Refers to the king
-Jyotiṣprabha in verse.
- -
-
- -Kanakajālakāyavibhūṣita -kanakajālakāyavibhūṣita -gser gyi dra bas sku rnam par brgyan pa -གསེར་གྱི་དྲ་བས་སྐུ་རྣམ་པར་བརྒྱན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Kanakamaṇiparvataghoṣa -kanakamaṇiparvataghoṣa -gser rin po che’i ri’i dbyangs -གསེར་རིན་པོ་ཆེའི་རིའི་དབྱངས། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Kanakamaṇiparvatatejobhadra -kanakamaṇiparvatatejobhadra -gser rin po che’i ri bo gzi brjid bzang po -གསེར་རིན་པོ་ཆེའི་རི་བོ་གཟི་བརྗིད་བཟང་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Kanakamuni -kanakamuni -gser thub -གསེར་ཐུབ། -- -The second buddha in our
-Bhadra kalpa.
- -
-
- -Kāñcanaparvata -kāñcanaparvata -gser gyi ri bo -གསེར་གྱི་རི་བོ། -- -A buddha in the distant past.
-
- -
-
- -Kapphiṇa -kapphiṇa -- - - -A principal teacher of the monastic saṅgha during the Buddha’s lifetime. Described as pale skinned and with a - prominent nose. See
-.
- -
-
- -Karuṇatejas -karuṇatejas -thugs rje’i ’od -ཐུགས་རྗེའི་འོད། -- -A buddha in the distant past.
-
- -
-
- -Kāruṇika -kāruṇika -thugs rje che mnga’ -ཐུགས་རྗེ་ཆེ་མངའ། -- -The eighteenth (nineteenth in the Sanskrit) buddha in a kalpa in the distant past
-
- -
-
- -Kāśyapa -kāśyapa -bsod skyabs -བསོད་སྐྱབས། -- -The third buddha in the present
Bhadra kalpa who preceded Śākyamuni. Also called Mahākāśyapa. The - common translation, including in theMahāvyutpatti , is’od srung . -
- -
-
- -Kātyāyana -kātyāyana -ka tya’i bu -ཀ་ཏྱའི་བུ། -- -One of the ten principal pupils of the Buddha. He was foremost in explaining the Dharma.
-
- -
-
- -Keśaranandin -keśaranandin -ze ba dga’ ba -ཟེ་བ་དགའ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Ketu -ketu -dpal -དཔལ། -- -In chapter 10 the name of a buddha in the past. In chapter 44 the name of one of the future buddhas of this - kalpa.
-
- -
-
- -Ketuprabhā -ketuprabhā -dpal gyi ’od -དཔལ་གྱི་འོད། -- -An upāsikā in Dhanyākara.
-
- -
-
- -Ketuśrī -ketuśrī -dpal gyi dpal -དཔལ་གྱི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Krakucchanda -krakucchanda -log par dad sel -ལོག་པར་དད་སེལ། -- -The first of the buddhas in this kalpa, with Śākyamuni as the fourth. Also listed as the fourth of the seven - buddhas, with Śākyamuni as the seventh. The Tibetan translation in this sūtra and in others, such as the
Kāraṇḍavyūha Sūtra (- <ref target="https://read.84000.co/translation/toh116">The Basket’s Display</ref> - , Toh 116), means - “elimination of incorrect faith.” This version is also found in theMahāvyutpatti , whereas the later standard Tibetan translation is’khor ba ’jig (“destruction of saṃsāra”).Krakucchanda is a Sanskritization of the Middle-Indic name Kakusaṃdha.Kaku may mean “summit,” andsaṃdha is - “inner meaning” or “hidden meaning.” -
- -
-
- -Kṣāntimaṇḍalapradīpa -kṣāntimaṇḍalapradīpa -bzod ’khor sgron ma -བཟོད་འཁོར་སྒྲོན་མ། -- -A buddha in the distant past.
-
- -
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- -Kṣāntipradīpaśrī -kṣāntipradīpaśrī -bzod pa’i sgron ma dpal -བཟོད་པའི་སྒྲོན་མ་དཔལ། -- -The ninety-fourth buddha in a kalpa in the distant past. BHS in verse:
-Kṣāntipradīpaśirī .
- -
-
- -Kṣemaṃkara -kṣemaṃkara -bde ba mdzad pa -བདེ་བ་མཛད་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Kundaśrī -kundaśrī -me tog kun da’i dpal -མེ་ཏོག་ཀུན་དའི་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Kusuma -kusuma -me tog -མེ་ཏོག -- -One of the future buddhas of this kalpa.
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- -
-
- -Kusumadhvaja -kusumadhvaja -me tog rgyal mtshan -མེ་ཏོག་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Kusumagarbha -kusumagarbha -me tog mchog -མེ་ཏོག་མཆོག -- -A buddha in the distant past.
-
- -
-
- -Kusumaketu -kusumaketu -me tog dpal -མེ་ཏོག་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Kusumarāśi -kusumarāśi -me tog brtsegs -མེ་ཏོག་བརྩེགས། -- -A buddha in the distant past.
-
- -
-
- -Kusumārcisāgarapradīpa -kusumārcisāgarapradīpa -me tog ’od ’phro rgya mtsho sgron -མེ་ཏོག་འོད་འཕྲོ་རྒྱ་མཚོ་སྒྲོན། -- -A buddha in the distant past.
-
- -
-
- -Kusumaśrī -kusumaśrī -me tog dpal -མེ་ཏོག་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Kusumottarajñānin -kusumottarajñānin -me tog dam pa’i ye shes -མེ་ཏོག་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Lakṣaṇabhūṣitagātra -lakṣaṇabhūṣitagātra -sku mtshan gyis rnam par brgyan pa -སྐུ་མཚན་གྱིས་རྣམ་པར་བརྒྱན་པ། -- -A buddha in the distant past.
-
- -
-
- -Lakṣaṇameru -lakṣaṇameru -mtshan gyi -མཚན་གྱི། -- -A buddha in the distant past. See
-.
- -
-
- -Lakṣaṇaparvatavairocana -lakṣaṇaparvatavairocana -mtshan gyi ri bo rnam par snang ba -མཚན་གྱི་རི་བོ་རྣམ་པར་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Lakṣaṇarucirasupuṣpitāṅga -lakṣaṇarucirasupuṣpitāṅga -mtshan yid du ’ong ba’i me tog gi yan lag shin tu rgyas pa -མཚན་ཡིད་དུ་འོང་བའི་མེ་ཏོག་གི་ཡན་ལག་ཤིན་ཏུ་རྒྱས་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Lakṣaṇaśrīparvata -lakṣaṇaśrīparvata -mtshan gyi dpal ri bo -མཚན་གྱི་དཔལ་རི་བོ། -- -A buddha in the distant past.
-
- -
-
- -Lakṣaṇasumeru -lakṣaṇasumeru -mtshan nyid ri rab -མཚན་ཉིད་རི་རབ། -- -A buddha in the distant past.
-
- -
-
- -Lakṣaṇasūryacakrasamantaprabha -lakṣaṇasūryacakrasamantaprabha -mtshan gyi nyi ma’i ’khor lo kun tu snang ba -མཚན་གྱི་ཉི་མའི་འཁོར་ལོ་ཀུན་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Lakṣaṇavibhūṣitadhvajacandra -lakṣaṇavibhūṣitadhvajacandra -mtshan gyi rnam par brgyan pa’i rgyal mtshan zla ba -མཚན་གྱི་རྣམ་པར་བརྒྱན་པའི་རྒྱལ་མཚན་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Lokendraghoṣa -lokendraghoṣa -’jig rten dbang po’i dbyangs -འཇིག་རྟེན་དབང་པོའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Lokendrakāyapratibhāsaprabha -lokendrakāyapratibhāsaprabha -’jig rten dbang po’i lus ni snang ba’i ’od -འཇིག་རྟེན་དབང་པོའི་ལུས་ནི་སྣང་བའི་འོད། -- -The fifty-second buddha in a kalpa in the distant past.
-
- -
-
- -Lokendrapravaraprabhaghoṣa -lokendrapravaraprabhaghoṣa -’jig rten gyi dbang po dam pa’i ’od kyi dbyangs -འཇིག་རྟེན་གྱི་དབང་པོ་དམ་པའི་འོད་ཀྱི་དབྱངས། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Lokendratejaśrībhadra -lokendratejaśrībhadra -’jig rten dbang po ’od bzang dpal -འཇིག་རྟེན་དབང་པོ་འོད་བཟང་དཔལ། -- -A buddha in the distant past. BHS verse:
-Lokendratejaśiribhadra .
- -
-
- -Mahābalavegasthāma -mahābalavegasthāma -shugs drag stobs chen -ཤུགས་དྲག་སྟོབས་ཆེན། -- -Lord of the garuḍas. Also called Mahāvegadhārin.
-
- -
-
- -Mahābrahmā -mahābrahmā -tshangs pa chen po -ཚངས་པ་ཆེན་པོ། -- -The principal deity in the Brahmā paradises. Also called Brahmā.
-
- -
-
- -Mahādeva -mahādeva -lha chen po -ལྷ་ཆེན་པོ། -- -An epithet of Śiva.
-
- -
-
- -Mahākaruṇameghadhvaja -mahākaruṇameghadhvaja -thugs rje chen po’i sprin gyi rgyal mtshan -ཐུགས་རྗེ་ཆེན་པོའི་སྤྲིན་གྱི་རྒྱལ་མཚན། -- -A buddha in the distant past.
-
- -
-
- -Mahākaruṇameghaśrī -mahākaruṇameghaśrī -snying rje chen po’i sprin gyi dpal -སྙིང་རྗེ་ཆེན་པོའི་སྤྲིན་གྱི་དཔལ། -- -The seventieth buddha in a kalpa in the distant past. BHS in verse:
-Mahākaruṇameghaśirī .
- -
-
- -Mahākaruṇānayameghanigarjitaghoṣa -mahākaruṇānayameghanigarjitaghoṣa -snying rje chen po’i tshul gyi sprin rab tu sgrog pa’i dbyangs -སྙིང་རྗེ་ཆེན་པོའི་ཚུལ་གྱི་སྤྲིན་རབ་ཏུ་སྒྲོག་པའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Mahākaruṇāsiṃha -mahākaruṇāsiṃha -thugs rje chen po’i seng ge -ཐུགས་རྗེ་ཆེན་པོའི་སེང་གེ -- -The third of five hundred buddhas in a future kalpa.
-
- -
-
- -Mahākāruṇika -mahākāruṇika -thugs rje chen po mnga’ ba -ཐུགས་རྗེ་ཆེན་པོ་མངའ་བ། -- -The first of five hundred buddhas in a future kalpa.
-
- -
-
- -Mahākāśyapa -mahākāśyapa -’od srungs chen po -འོད་སྲུངས་ཆེན་པོ། -- -One of the Buddha’s principal pupils, he became the Buddha’s successor on his passing. Also the preceding Buddha, - the third in this kalpa, with Śākyamuni as the fourth. He is also called Kāśyapa. Elsewhere often spelled
-’od srung chen po .
- -
-
- -Mahāmaitryudgata -mahāmaitryudgata -byams pa chen pos ’phags pa -བྱམས་པ་ཆེན་པོས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Mahāmati (the upāsaka) -Mahāmati -mahāmati -blo gros chen po -བློ་གྲོས་ཆེན་པོ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Mahāmati (the king) -Mahāmati -mahāmati -blo gros chen po -བློ་གྲོས་ཆེན་པོ། -- -A king in the distant past.
-
-
-
- -
-
- -Mahāprabha -mahāprabha -rgya chen po’i ’od -རྒྱ་ཆེན་པོའི་འོད། -’od chen po -འོད་ཆེན་པོ། -- -The name of one of the bodhisattvas in the Buddha Śākyamuni’s presence in Śrāvastī in chapter 1 (where it is - translated as
-rgya chen po’i ’od ), and the name of the king, one of Sudhana’s - kalyāṇamitras, in chapter 22 (where it is translated as’od chen - po ).
- -
-
- -Mahāprajña -mahāprajña -shes rab chen po -ཤེས་རབ་ཆེན་པོ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Mahāprajñā -mahāprajñā -shes rab chen mo -ཤེས་རབ་ཆེན་མོ། -- -An upāsikā in Dhanyākara.
-
- -
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- -Mahāpraṇidhivegaśrī -mahāpraṇidhivegaśrī -smon lam chen po shugs kyi dpal -སྨོན་ལམ་ཆེན་པོ་ཤུགས་ཀྱི་དཔལ། -- -The ninety-eighth buddha in a kalpa in the distant past. BHS in verse:
-Mahāpraṇidhivegaśiri .
- -
-
- -Mahāsanārcis -mahāsanārcis -’od ’phro chen pos bzhugs pa -འོད་འཕྲོ་ཆེན་པོས་བཞུགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Mahāsudata -mahāsudata -legs par byin pa chen po -ལེགས་པར་བྱིན་པ་ཆེན་པོ། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
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- -Mahātejas -mahātejas -blo gros chen po’i gzi brjid -བློ་གྲོས་ཆེན་པོའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
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- -
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- -Mahāvatsa -mahāvatsa -bu chen po -བུ་ཆེན་པོ། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Mahāvegadhārin -mahāvegadhārin -shugs chen po ’dzin pa -ཤུགས་ཆེན་པོ་འཛིན་པ། -- -A garuḍa lord. Also called Mahābalavegasthāma.
-
- -
-
- -Mahāyaśas -mahāyaśas -grags pa chen po -གྲགས་པ་ཆེན་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Maheśvara -maheśvara -dbang phyug chen po -དབང་ཕྱུག་ཆེན་པོ། -- -A name for Śiva. In chapter 44 it is the name of one of the future buddhas of this kalpa.
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- -Mahātejaḥparākrama -mahātejaḥparākrama -gzi brjid chen po’i mthu -གཟི་བརྗིད་ཆེན་པོའི་མཐུ། -- -A cakravartin king in the distant past.
-
- -
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- -Maholkādhārin -maholkādhārin -sgron ma chen po ’dzin pa -སྒྲོན་མ་ཆེན་པོ་འཛིན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Maitraśrī -maitraśrī -byams pa’i dpal -བྱམས་པའི་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Maitreya -maitreya -byams pa -བྱམས་པ། -- -The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the -
-Bhadra kalpa. In early Buddhism he appears as the human disciple sent to pay his respects by his - teacher; the Buddha gives him the gift a of a robe and prophesies that he will be the next buddha, while his - companion Ajita will be the next cakravartin. As a bodhisattva he has both these names.
- -
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- -Maṇigarbharājaśritejavatin -maṇigarbharājaśritejavatin -rin chen snying po rgyal dpal gzi brjid ldan -རིན་ཆེན་སྙིང་པོ་རྒྱལ་དཔལ་གཟི་བརྗིད་ལྡན། -- -The thirty-ninth buddha in a kalpa in the distant past.
-
- -
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- -Maṇisumeru -maṇisumeru -rin chen ri bo -རིན་ཆེན་རི་བོ། -- -A buddha in the distant past.
-
- -
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- -Maṇisumeruśrī -maṇisumeruśrī -rin chen ri rab dpal -རིན་ཆེན་རི་རབ་དཔལ། -- -The thirty-seventh buddha in a kalpa in the distant past. BHS verse:
-Maṇisumeruśirī .
- -
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- -Maitrayaṇī -maitrayaṇī -byams ma -བྱམས་མ། -- -A princess, the kalyāṇamitra of chapter 13.
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- -
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- -Manasya -manasya -yid du ’ong ba -ཡིད་དུ་འོང་བ། -- -Nāga king.
-
- -
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- -Maṇigarbha -maṇigarbha -rin chen gtso -རིན་ཆེན་གཙོ། -- -A buddha in the distant past.
-
- -
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- -Maṇiketu -maṇiketu -rin po che’i dpal -རིན་པོ་ཆེའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
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- -Maṇirāja -maṇirāja -rin chen rgyal po -རིན་ཆེན་རྒྱལ་པོ། -- -One of the future buddhas of this kalpa.
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- -Mañjuśrī -Mañjughoṣa -mañjuśrī -’jam dpal -འཇམ་དཔལ། -- -The bodhisattva who is considered the embodiment of wisdom.
-
- -
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- -Mañjuśrī Kumārabhūta -mañjuśrī kumārabhūta -’jam dpal gzhon nur gyur pa -འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ། -- -See “Mañjuśrī.”
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- -Mañjuśrīkīrti -mañjuśrīkīrti -’jam dpal grags pa -འཇམ་དཔལ་གྲགས་པ། -- -A disciple of Āryadeva.
-
- -
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- -Māra -māra -bdud -བདུད། -- -The deity that attempted to prevent the Buddha’s enlightenment, also one of the names of Kāma, the god of desire, - in the Vedic tradition. Sometimes portrayed as the lord of the highest paradise in the desire realm, and the devas - he rules are therefore all called “māras”; he does not wish any being to escape from that realm. He is also - symbolic of the defects within a person that prevent enlightenment.
-
- -
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- -Māramaṇḍalanirghoṣasvara -māramaṇḍalanirghoṣasvara -bdud kyi dkyil ’khor bcom zhing myed par byed pa’i sgra -བདུད་ཀྱི་དཀྱིལ་འཁོར་བཅོམ་ཞིང་མྱེད་པར་བྱེད་པའི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
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- -Mativajra -mativajra -blo gros rdo rje -བློ་གྲོས་རྡོ་རྗེ། -- -One of the future buddhas of this kalpa. See
-.
- -
-
- -Maudgalyāyana -maudgalyāyana -mo’u dgal gyi bu -མོའུ་དགལ་གྱི་བུ། -- -One of the two principal pupils of the Buddha, renowned for miraculous powers; he was assassinated during the - Buddha’s lifetime.
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- -
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- -Māyādevī -māyādevī -lha mo sgyu ma -ལྷ་མོ་སྒྱུ་མ། -- -The queen who was the mother of Śākyamuni Buddha.
-
- -
-
- -Megha -megha -sprin -སྤྲིན། -- -A Dravidian, the kalyāṇamitra of chapter 7.
-
- -
-
- -Meghanirghoṣasvara -meghanirghoṣasvara -sprin gyi dbyangs kyi sgra -སྤྲིན་གྱི་དབྱངས་ཀྱི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
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- -Megharutaghoṣa -megharutaghoṣa -sprin sgra dbyangs -སྤྲིན་སྒྲ་དབྱངས། -- -A buddha in the distant past.
-
- -
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- -Meghaśrī -meghaśrī -sprin gyi dpal -སྤྲིན་གྱི་དཔལ། -- -In chapter 4, the kalyāṇamitra bhikṣu in South India. In chapter 36, the name of a buddha in the distant past. In - chapter 44, this is the name of a future buddha in this kalpa. BHS verse:
-Meghaśiri .
-
- -
-
- -Meghavilambita -meghavilambita -rnam par sprin mched -རྣམ་པར་སྤྲིན་མཆེད། -- -A buddha in the distant past.
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- -Mervarciśrī -mervarciśrī -dpal gyi ri ’od ’phro’i dpal -དཔལ་གྱི་རི་འོད་འཕྲོའི་དཔལ། -- -A buddha in the distant past. BHS verse:
-Meruarciśiri .
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- -Merudhvaja -merudhvaja -ri rab rgyal mtshan -རི་རབ་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
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- -Merudhvajaśri -merudhvajaśri -ri rab rgyal mtshan dpal -རི་རབ་རྒྱལ་མཚན་དཔལ། -- -The fifty-eighth buddha in a kalpa in the distant past. BHS verse:
-Merudhvajaśiri .
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- -Merupradīparāja -merupradīparāja -ri rab mar me’i rgyal po -རི་རབ་མར་མེའི་རྒྱལ་པོ། -- -A buddha in a western realm.
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- -Meruśrī -meruśrī -ri rab dpal -རི་རབ་དཔལ། -- -A buddha in the past.
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- -Mohadharmeśvara -mohadharmeśvara -don yod pa’i chos la mnga’ ba -དོན་ཡོད་པའི་ཆོས་ལ་མངའ་བ། -- -One of the future buddhas of this kalpa.
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- -Muktaka -muktaka -btang brjod -བཏང་བརྗོད། -- -A merchant, the kalyāṇamitra of chapter 8.
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- -Muktāsāra -muktāsāra -gces pa gtong ba -གཅེས་པ་གཏོང་བ། -- -A goldsmith, the kalyāṇamitra of chapter 49.
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- -Nābhigarbha -nābhigarbha -gtsug gi snying po -གཙུག་གི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
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- -
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- -Nāgārjuna -nāgārjuna -klu sgrub -ཀླུ་སྒྲུབ། -- -The second- or third-century master whose teaching forms the basis of the Madhyamaka tradition.
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- -
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- -Nāgendracūḍa -nāgendracūḍa -klu’i dbang po’i gtsug phud -ཀླུའི་དབང་པོའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Nāgeśvararāja -nāgeśvararāja -klu dbang gi rgyal po -ཀླུ་དབང་གི་རྒྱལ་པོ། -- -A buddha in a southeastern realm.
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- -Nānāraśmiśrīmerugarbha -nānāraśmiśrīmerugarbha -’od gzer dpal gyi ri bo’i snying po -འོད་གཟེར་དཔལ་གྱི་རི་བོའི་སྙིང་པོ། -- -One of countless buddhas in a past kalpa.
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- -Nanda -nanda -dga’ bo -དགའ་བོ། -- -The nāga king usually associated with Upananda.
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- -Nandika -nandika -mos pa -མོས་པ། -- -One of the great śrāvakas present in Śrāvastī. Also called Vasunandi. In other sūtras translated as
-dga’ byed .
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- -Nārāyaṇa -nārāyaṇa -mthu bo che -མཐུ་བོ་ཆེ། -- -An alternate name for Viṣṇu (
-khyab ’jug ), which is also used for - Brahmā and for Kṛṣṇa. The Sanskrit is variously interpreted as “the path of human beings” and “the son of man.” In - Buddhist texts it is used for powerful beings such as Śakra. The usual Tibetan translation issred med kyi bu , meaning “the son of Nāra,” withNāra translated as “one without craving.” However, here it appears to - be translated asmthu bo che (“great power”).
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- -Nārāyaṇavajravīrya -nārāyaṇavajravīrya -rdo rje mthu bo che’i brtson ’grus -རྡོ་རྗེ་མཐུ་བོ་ཆེའི་བརྩོན་འགྲུས། -- -A buddha in the distant past.
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- -
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- -Nārāyaṇavratasumeruśrī -nārāyaṇavratasumeruśrī -mthu chen brtul zhugs ri rab dpal mnga’ ba -མཐུ་ཆེན་བརྟུལ་ཞུགས་རི་རབ་དཔལ་མངའ་བ། -- -The forty-seventh buddha in a kalpa in the distant past. BHS in verse:
-Nārāyaṇavratasumeruśirī .
- -
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- -Netraśrī -netraśrī -mig gi dpal -མིག་གི་དཔལ། -- -A bodhimaṇḍa goddess in another world in the distant past.
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- -Ngorchen Könchok Lhundrup -- ngor chen dkon mchog lhun grub -ངོར་ཆེན་དཀོན་མཆོག་ལྷུན་གྲུབ། -- -(1497−1557). The tenth abbot of Ngor Monastery and a prominent master of the Sakya tradition who wrote a history of - Buddhism.
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- -Nihatadhīra -nihatadhīra -brtson ’grus ma nyams pa -བརྩོན་འགྲུས་མ་ཉམས་པ། -- -One of the future buddhas of this kalpa.
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- -Nihatarāgarajas -nihatarāgarajas -’dod chags rdul bcom pa -འདོད་ཆགས་རྡུལ་བཅོམ་པ། -- -One of the future buddhas of this kalpa.
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- -Nihatatejas -nihatatejas -gzi brjid mnyam pa -གཟི་བརྗིད་མཉམ་པ། -- -One of the future buddhas of this kalpa.
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- -Nihitaguṇodita -nihitaguṇodita -ma nyams pa’i yon tan ’byung ba -མ་ཉམས་པའི་ཡོན་ཏན་འབྱུང་བ། -- -One of the future buddhas of this kalpa.
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- -Nīlagiryanilavega -nīlagiryanilavega -ri sngo rlung gi shugs -རི་སྔོ་རླུང་གི་ཤུགས། -- -“The Power of a Blue Mountain of Wind,” the name of a precious horse of a cakravartin in the distant past.
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- -Nirghautālaya -nirghautālaya -gzhi shin tu sbyangs pa -གཞི་ཤིན་ཏུ་སྦྱངས་པ། -- -One of the future buddhas of this kalpa.
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- -Nirghoṣamati -nirghoṣamati -dbyangs kyi blo gros -དབྱངས་ཀྱི་བློ་གྲོས། -- -The hundred-and-fourth buddha in a kalpa in the distant past.
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- -Nirmita -nirmita -sprul pa bzang po -སྤྲུལ་པ་བཟང་པོ། -- -One of the future buddhas of this kalpa.
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- -Nirmitameghasusvaraśrī -nirmitameghasusvaraśrī -sprul pa’i sprin sgra snyan pa’i dpal mnga’ -སྤྲུལ་པའི་སྤྲིན་སྒྲ་སྙན་པའི་དཔལ་མངའ། -- -A buddha in the distant past. BHS in verse:
-Nirmitameghasusvaraśiri .
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- -Nirodhanimna -nirodhanimna -’gog par gzhol ba -འགོག་པར་གཞོལ་བ། -- -One of the future buddhas of this kalpa.
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- -
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- -Nityaujoharadrumarāja -nityaujoharadrumarāja -rtag tu mdangs ’phrog pa sdong po’i rgyal po -རྟག་ཏུ་མདངས་འཕྲོག་པ་སྡོང་པོའི་རྒྱལ་པོ། -- -A rākṣasa lord.
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- -Padmabhadrābhirāmanetraśrīcandrā -padmabhadrābhirāmanetraśrīcandrā -pad+mo bzang mo mig yid du ’ong ba’i dpal gyi zla ba -པདྨོ་བཟང་མོ་མིག་ཡིད་དུ་འོང་བའི་དཔལ་གྱི་ཟླ་བ། -- -A cakravartin’s princess in the distant past. Also called Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā and - Padmabhadrābhirāmanetraśrī.
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- -
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- -Padmabhadrābhirāmanetraśrī -padmabhadrābhirāmanetraśrī -pad+mo bzang mo mig yid du ’ong ba’i dpal gyi zla ba -པདྨོ་བཟང་མོ་མིག་ཡིད་དུ་འོང་བའི་དཔལ་གྱི་ཟླ་བ། -- -Refers to Padmabhadrābhirāmanetraśrīcandrā, a cakravartin’s princess in the distant past. Also called - Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā.
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- -
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- -Padmagarbha (the bodhisattva) -Padmagarbha -padmagarbha -pad+ma’i snying po -པདྨའི་སྙིང་པོ། -- -A bodhisattva in the presence of Śākyamuni at Śrāvastī.
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- -Padmagarbha (the buddha) -Padmagarbha -padmagarbha -pad mo’i snying po -པད་མོའི་སྙིང་པོ། -- -A buddha in the past.
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- -Padmagarbhaśrī -padmagarbhaśrī -pad+mo snying po dpal -པདྨོ་སྙིང་པོ་དཔལ། -- -The name of the thirty-fourth buddha in a kalpa in the distant past. BHS verse:
-Padumagarbhaśirī .
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- -Padmaprabhā -padmaprabhā -pad+mo’i ’od -པདྨོའི་འོད། -- -A queen in another world in the distant past. In the Tibetan verse it is shortened to
-pad+mo .
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- -Padmaśrīgarbha -padmaśrīgarbha -pad+mo dpal gyi snying po -པདྨོ་དཔལ་གྱི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
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- -Padmaśrīgarbhasaṃbhavā -padmaśrīgarbhasaṃbhavā -pad mo dpal gyi snying po ’byung ba -པད་མོ་དཔལ་གྱི་སྙིང་པོ་འབྱུང་བ། -pad+mo’i dpal dam pa ’byung ba -པདྨོའི་དཔལ་དམ་པ་འབྱུང་བ། -- -A queen in another world in the distant past.
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- -Padmodgata -padmodgata -pad+mos ’phags -པདྨོས་འཕགས། -- -The nineteenth (eighteenth in the Sanskrit) buddha in a kalpa in the distant past.
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- -Padmottara -padmottara -pad mo’i bla -པད་མོའི་བླ། -pad mo dam pa -པད་མོ་དམ་པ། -- -In chapter 29 it is the name of the ninth buddha in a list that begins with Kanakamuni (
-pad mo’i bla ). In chapter 44 it is the name of a future buddha in this kalpa (pad mo dam pa ).
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- -Paragaṇamathana -paragaṇamathana -pha rol gyi tshogs ’joms pa -ཕ་རོལ་གྱི་ཚོགས་འཇོམས་པ། -- -One of the future buddhas of this kalpa.
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- -Parākramavikrama -parākramavikrama -mthus rnam par gnon pa -མཐུས་རྣམ་པར་གནོན་པ། -- -One of the future buddhas of this kalpa.
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- -Paramārthavikrāmin -paramārthavikrāmin -don dam pa rnam par gnon pa -དོན་དམ་པ་རྣམ་པར་གནོན་པ། -- -One of the future buddhas of this kalpa.
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- -Pāraṃgata -pāraṃgata -pha rol tu phyin pa -ཕ་རོལ་ཏུ་ཕྱིན་པ། -- -One of the future buddhas of this kalpa.
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- -Parārthasavihāraśrī -parārthasavihāraśrī -gnas dang bcas pa’i dpal -གནས་དང་བཅས་པའི་དཔལ། -- -The hundred-and-ninth buddha in a kalpa in the distant past. BHS in verse:
-Parārthasavihāraśirī .
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- -Paripūrṇamanoratha -paripūrṇamanoratha -dgongs pa yongs su rdzogs pa -དགོངས་པ་ཡོངས་སུ་རྫོགས་པ། -- -One of the future buddhas of this kalpa.
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- -Paripūrṇaśubha -paripūrṇaśubha -dge ba yongs su rdzogs pa -དགེ་བ་ཡོངས་སུ་རྫོགས་པ། -- -One of the future buddhas of this kalpa.
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- -Pariśuddha -pariśuddha -yongs su dag pa -ཡོངས་སུ་དག་པ། -- -One of the future buddhas of this kalpa.
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- -Prabhaketu -prabhaketu -’od kyi dpal -འོད་ཀྱི་དཔལ། -- -A buddha in the distant past.
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- -Prabhāketu -prabhāketu -’od kyi dpal -འོད་ཀྱི་དཔལ། -- -A bodhisattva present in Śrāvastī.
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- -Prabhaketurājamati -prabhaketurājamati -’od dpal rgyal po -འོད་དཔལ་རྒྱལ་པོ། -- -The twenty-first buddha in a kalpa in the distant past.
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- -Prabhaketuśrī -prabhaketuśrī -’od kyi rgyal mtshan dpal -འོད་ཀྱི་རྒྱལ་མཚན་དཔལ། -- -The twenty-eighth buddha in a kalpa in the distant past, and also the eighty-seventh in the same kalpa. BHS in - verse:
-Prabhaketuśirī .
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- -Prabhāsamati -prabhāsamati -blo gros snang -བློ་གྲོས་སྣང་། -- -The fifty-ninth buddha in a kalpa in the distant past.
-
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- -Prabhāśrī -prabhāśrī -’od kyi dpal -འོད་ཀྱི་དཔལ། -- -A bodhisattva present in Śrāvastī.
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- -Prabhūtā -prabhūtā -phul du byung ba -ཕུལ་དུ་བྱུང་བ། -- -An upāsikā, the kalyāṇamitra of chapter 16.
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- -Prabhūtaghanaskandha -prabhūtaghanaskandha -nor kyi phung po mang po -ནོར་ཀྱི་ཕུང་པོ་མང་པོ། -- -“Great mass of wealth.” A precious householder of a cakravartin in the distant past.
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- -Prabhūtaraśmi -prabhūtaraśmi -’od zer mang po -འོད་ཟེར་མང་པོ། -- -One of the future buddhas of this kalpa.
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- -Pradyota -pradyota -rab tu snang ba -རབ་ཏུ་སྣང་བ། -- -One of the future buddhas of this kalpa.
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- -Praharṣitatejas -praharṣitatejas -bzhad pa’i gzi brjid -བཞད་པའི་གཟི་བརྗིད། -- -One of the future buddhas of this kalpa.
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- -Prahasitanetra -prahasitanetra -rab tu bzhad pa’i spyan -རབ་ཏུ་བཞད་པའི་སྤྱན། -- -One of the future buddhas of this kalpa.
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-
- -Prajñā -prajñā -- - - -Prajñā (
般若 , 734–?) was a translator from Jibin (罽賓 ), an ancient kingdom in present-day Kashmir. He translated the fourth Chinese version of the -Gaṇḍavyūha , which he completed in 798 based on a longer Sanskrit version of - the text sent to the Chinese Emperor by the king of Orissa. -
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- -Prajñāpradīpa -prajñāpradīpa -shes rab sgron ma -ཤེས་རབ་སྒྲོན་མ། -- -The eighty-sixth buddha in a kalpa in the distant past.
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- -Prajñāvabhāsaśrī -prajñāvabhāsaśrī -shes rab snang ba’i dpal -ཤེས་རབ་སྣང་བའི་དཔལ། -- -A head merchant’s daughter in the distant past.
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- -Prakṛtīśarīraśrībhadra -prakṛtīśarīraśrībhadra -rang bzhin lus dpal bzang po -རང་བཞིན་ལུས་དཔལ་བཟང་པོ། -- -The hundred-and-tenth buddha in a kalpa in the distant past. BHS in verse:
-Prakṛtīśarīraśiribhadra .
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- -Pralambabāhu -pralambabāhu -phyag rab tu brkyang pa -ཕྱག་རབ་ཏུ་བརྐྱང་པ། -- -A buddha in the distant past in both chapter 22 and chapter 43.
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- -Pramuditanayanajagadvirocanā -pramuditanayanajagadvirocanā -rab tu dga’ ba’i mig ’gro bar rnam par snang ba -རབ་ཏུ་དགའ་བའི་མིག་འགྲོ་བར་རྣམ་པར་སྣང་བ། -- -A night goddess. Also called Jyotirarcinayanā.
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- -Praṇidhānasāgaraprabhāsaśrī -praṇidhānasāgaraprabhāsaśrī -smon lam rgya mtsho rab tu snang dpal -སྨོན་ལམ་རྒྱ་མཚོ་རབ་ཏུ་སྣང་དཔལ། -- -The name of the eighty-first buddha in a kalpa in the distant past. BHS verse:
-Praṇidhānasāgaraprabhāsaśirī .
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- -Praśamagandhasunābha -praśamagandhasunābha -rab tu zhi ba’i spos kyi gtsug bzang po -རབ་ཏུ་ཞི་བའི་སྤོས་ཀྱི་གཙུག་བཟང་པོ། -- -A buddha in the distant past.
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- -Praśamarūpagati -praśamarūpagati -zhi ba’i gzugs kyi stabs -ཞི་བའི་གཟུགས་ཀྱི་སྟབས། -- -The fortieth buddha in a kalpa in the distant past.
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- -Prasannagātra -prasannagātra -sku shin tu dang ba -སྐུ་ཤིན་ཏུ་དང་བ། -- -A buddha in the distant past.
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- -
-
- -Praśāntamati -praśāntamati -zhi ba’i blo gros -ཞི་བའི་བློ་གྲོས། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Praśāntaprabharāja -praśāntaprabharāja -zhi ba’i rgyal po -ཞི་བའི་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Praśantarutasāgaravatī -praśantarutasāgaravatī -sgra rgya mtsho rab tu zhi ba dang ldan pa -སྒྲ་རྒྱ་མཚོ་རབ་ཏུ་ཞི་བ་དང་ལྡན་པ། -- -A night goddess.
-
- -
-
- -Praśāntasvara -praśāntasvara -rab tu zhi ba’i sgra -རབ་ཏུ་ཞི་བའི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Pravaraśrī -pravaraśrī -mchog gi dpal -མཆོག་གི་དཔལ། -- -In chapter 1 the name of a bodhisattva in the presence of Śākyamuni at Śrāvastī. In chapter 44 the name of one of - the future buddhas in this kalpa.
-
- -
-
- -Pravarendrarāja -pravarendrarāja -mchog gi dbang po’i rgyal po -མཆོག་གི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Pravṛddhakāyarāja -pravṛddhakāyarāja -sku mchog tu ’khrungs pa -སྐུ་མཆོག་ཏུ་འཁྲུངས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Puṇyaketu -puṇyaketu -bsod nams dpal -བསོད་ནམས་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Puṇyameghacūḍa -puṇyameghacūḍa -bsod nams sna tshogs kyi sprin -བསོད་ནམས་སྣ་ཚོགས་ཀྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Puṇyaparvatatejas -puṇyaparvatatejas -bsod nams ri bo’i gzi brjid -བསོད་ནམས་རི་བོའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Puṇyaprabha -puṇyaprabha -bsod nams kyi ’od -བསོད་ནམས་ཀྱི་འོད། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Puṇyaprabha -puṇyaprabha -bsod nams ’od -བསོད་ནམས་འོད། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Puṇyaprabhāsaśriśāntaśrī -puṇyaprabhāsaśriśāntaśrī -bsod nams rab tu snang dpal zhi ba’i dpal -བསོད་ནམས་རབ་ཏུ་སྣང་དཔལ་ཞི་བའི་དཔལ། -- -The sixty-ninth buddha in a kalpa in the distant past. BHS in verse:
-Puṇyaprabhāsaśiriśāntaśirī .
- -
-
- -Puṇyapradīpadhvaja -puṇyapradīpadhvaja -bsod nams sgron ma’i rgyal mtshan -བསོད་ནམས་སྒྲོན་མའི་རྒྱལ་མཚན། -- -A buddha in the distant past.
-
- -
-
- -Puṇyapradīpasaṃpatsamantaketuprabhā -puṇyapradīpasaṃpatsamantaketuprabhā -bsod nams sgron ma phun sum tshogs pa kun nas dpal gyi ’od -བསོད་ནམས་སྒྲོན་མ་ཕུན་སུམ་ཚོགས་པ་ཀུན་ནས་དཔལ་གྱི་འོད། -- -A bodhi-tree goddess, a past life of Praśantarutasāgaravatī.
-
- -
-
- -Puṇyasumeru -puṇyasumeru -bsod nams ri rab -བསོད་ནམས་རི་རབ། -- -A buddha in the distant past.
-
- -
-
- -Puṇyasumerūdgata -puṇyasumerūdgata -bsod nams ri bos ’phags pa -བསོད་ནམས་རི་བོས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Pūrṇa Maitrāyaṇīputra -pūrṇa maitrāyaṇīputra -byams gang gi bu -བྱམས་གང་གི་བུ། -- -One of the ten principal students of the Buddha, he was the greatest in his ability to teach the Dharma. The name - has not been translated correctly in this instance; in the translations of other sūtras it is
-byams ma’i bu gang po .
- -
-
- -Puṇyapradīpasaṃpatketuprabhā -puṇyapradīpasaṃpatketuprabhā -bsod nams sgron ma phun sum tshogs pa kun nas dpal gyi ’od -བསོད་ནམས་སྒྲོན་མ་ཕུན་སུམ་ཚོགས་པ་ཀུན་ནས་དཔལ་གྱི་འོད། -- -A bodhimaṇḍa goddess in a world in the eastern direction in a past kalpa, a previous life of the night goddess - Praśantarutasāgaravatī.
-
- -
-
- -Pūrvapraṇidhānasaṃcodanasvara -pūrvapraṇidhānasaṃcodanasvara -sngon gyi smon lam yongs su bskul ba’i sgra -སྔོན་གྱི་སྨོན་ལམ་ཡོངས་སུ་བསྐུལ་བའི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Pūrvapraṇidhinirmāṇacandra -pūrvapraṇidhinirmāṇacandra -sngon gyi smon lam gyi ’phrul pa’i zla ba -སྔོན་གྱི་སྨོན་ལམ་གྱི་འཕྲུལ་པའི་ཟླ་བ། -- -A buddha in the distant past.
-
- -
-
- -Puṣya -puṣya -rdzogs mdzad -རྫོགས་མཛད། -- -In chapter 29 it is the name of the sixth buddha in a list that begins with Kanakamuni. In chapter 44 it is the - name of a future buddha in this kalpa.
Mahāvyutpatti and other sūtras translate -puṣya asrgyal . -
- -
-
- -Racanārciparvatapradīpa -racanārciparvatapradīpa -rin chen ’od ’phro ri sgron -རིན་ཆེན་འོད་འཕྲོ་རི་སྒྲོན། -- -A buddha in the distant past.
-
- -
-
- -Rāhu -rāhu -sgra gcan -སྒྲ་གཅན། -- -A powerful asura said to cause eclipses.
-
- -
-
- -Rāhulabhadra -rāhulabhadra -sgra gcan bzang po -སྒྲ་གཅན་བཟང་པོ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Ralpachen -- ral pa can -རལ་པ་ཅན། -- -A king of Tibet, born circa 806, who reigned from 815 to 838. His formal name was Tritsuk Detsen (
-khri gtsug lde btsan ).
- -
-
- -Raśmicandrorṇamegha -raśmicandrorṇamegha -’od gzer zla ba mdzod spu’i sprin -འོད་གཟེར་ཟླ་བ་མཛོད་སྤུའི་སྤྲིན། -- -A buddha in the distant past.
-
- -
-
- -Raśmiguṇamakuṭajñānaprajñāprabha -raśmiguṇamakuṭajñānaprajñāprabha -’od gzer yon tan gyi cod pan ye shes dang shes rab kyi ’od -འོད་གཟེར་ཡོན་ཏན་གྱི་ཅོད་པན་ཡེ་ཤེས་དང་ཤེས་རབ་ཀྱི་འོད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Raśmimaṇḍalaśikhararāja -raśmimaṇḍalaśikhararāja -’od gzer gyi dkyil ’khor spo’i rgyal po -འོད་གཟེར་གྱི་དཀྱིལ་འཁོར་སྤོའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Raśmimukha -raśmimukha -’od zer gyi zhal -འོད་ཟེར་གྱི་ཞལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Raśminetrapratibhāsaprabhacandra -raśminetrapratibhāsaprabhacandra -’od gzer gyi tshul rab tu snang ba’i ’od kyi zla ba -འོད་གཟེར་གྱི་ཚུལ་རབ་ཏུ་སྣང་བའི་འོད་ཀྱི་ཟླ་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Raśmiparvatavidyotitamegha -raśmiparvatavidyotitamegha -’od gzer gyi ri bo rnam par snang ba’i sprin -འོད་གཟེར་གྱི་རི་བོ་རྣམ་པར་སྣང་བའི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Raśmisaṃkusumitapradīpa -raśmisaṃkusumitapradīpa -’od gzer gyi me tog kun tu rgyas pa’i sgron ma -འོད་གཟེར་གྱི་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པའི་སྒྲོན་མ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Ratiprabhā -ratiprabhā -dga’ ba’i ’od -དགའ་བའི་འོད། -- -A goddess in another world in the distant past who informs a courtesan’s daughter of the presence of a buddha.
-
- -
-
- -Ratnābha -ratnābha -’od snang rin chen -འོད་སྣང་རིན་ཆེན། -- -A buddha.
-
- -
-
- -Ratnabuddhi -ratnabuddhi -rin po che’i blo -རིན་པོ་ཆེའི་བློ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Ratnacandradhvaja -ratnacandradhvaja -rin chen zla ba’i rgyal mtshan -རིན་ཆེན་ཟླ་བའི་རྒྱལ་མཚན། -- -A buddha in the distant past.
-
- -
-
- -Ratnacūḍa -ratnacūḍa -rin chen gtsug phud -རིན་ཆེན་གཙུག་ཕུད། -- -A wealthy merchant and Dharma patron, the kalyāṇamitra of chapter 18.
-
- -
-
- -Ratnadānaśri -ratnadānaśri -rin chen sbyin -རིན་ཆེན་སྦྱིན། -- -The ninety-second buddha in a kalpa in the distant past. BHS verse:
-Ratanadānaśiri .
- -
-
- -Ratnadhvaja -ratnadhvaja -rin chen rgyal mtshan -རིན་ཆེན་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Ratnagarbha -ratnagarbha -rin po che’i snying po -རིན་པོ་ཆེའི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Ratnagātraśrī -ratnagātraśrī -rin chen lus kyi dpal -རིན་ཆེན་ལུས་ཀྱི་དཔལ། -- -The seventy-ninth buddha in a kalpa in the distant past. BHS verse:
-Ratanagātraśirī .
- -
-
- -Ratnāgraprabhatejas -ratnāgraprabhatejas -rin chen mchog gi ’od kyi gzi brjid -རིན་ཆེན་མཆོག་གི་འོད་ཀྱི་གཟི་བརྗིད། -- -A buddha in the distant past.
-
- -
-
- -Ratnaketu -ratnaketu -rin chen dpal -རིན་ཆེན་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Ratnakusumaprabha -ratnakusumaprabha -rin po che’i me tog gi ’od -རིན་པོ་ཆེའི་མེ་ཏོག་གི་འོད། -- -A buddha of the present time in a world realm in the eastern directions, who had been King Dhanapati in the distant - past.
-
- -
-
- -Ratnalakṣaṇavibhūṣitameru -ratnalakṣaṇavibhūṣitameru -mtshan rin po ches rnam par brgyan pa’i ri bo -མཚན་རིན་པོ་ཆེས་རྣམ་པར་བརྒྱན་པའི་རི་བོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Ratnameru -ratnameru -rin chen ri -རིན་ཆེན་རི། -- -A buddha in the distant past. BHS:
-Ratanameru .
- -
-
- -Ratnanetra (the bodhisattva) -Ratnanetra -ratnanetra -rin po che’i myig -རིན་པོ་ཆེའི་མྱིག -- -A bodhisattva present in Śrāvastī.
-
-
- -
-
- -Ratnanetra (the buddha) -Ratnanetra -ratnanetra -rin chen spyan -རིན་ཆེན་སྤྱན། -- -The name of a buddha in the distant past. BHS in verse:
-Ratananetra .
-
- -
-
- -Ratnanetrā -ratnanetrā -rin chen mig -རིན་ཆེན་མིག -- -The goddess of Kapilavastu.
-
- -
-
- -Ratnapadmābha -ratnapadmābha -’od snang rin chen pad mo -འོད་སྣང་རིན་ཆེན་པད་མོ། -- -A buddha.
-
- -
-
- -Ratnapadmapraphullitagātra -ratnapadmapraphullitagātra -sku rin po che’i pad mo shin tu rgyas pa -སྐུ་རིན་པོ་ཆེའི་པད་མོ་ཤིན་ཏུ་རྒྱས་པ། -- -A buddha in the distant past.
-
- -
-
- -Ratnapadmāvabhāsagarbha -ratnapadmāvabhāsagarbha -rin chen pad+mo snang ba’i snying po -རིན་ཆེན་པདྨོ་སྣང་བའི་སྙིང་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Ratnaprabha -ratnaprabha -rin po che’i ’od -རིན་པོ་ཆེའི་འོད། -rin chen ’od -རིན་ཆེན་འོད། -- -A bodhisattva present in Śrāvastī (translated as
-rin po che’i ’od ), and also - the name of the forty-second buddha in a kalpa in the distant past (translated asrin - chen ’od ).
- -
-
- -Ratnaprabhā -ratnaprabhā -rin chen ’od -རིན་ཆེན་འོད། -- -A head merchant’s daughter in another world in the distant past.
-
- -
-
- -Ratnarājaśri -ratnarājaśri -rin chen rgyal po dpal -རིན་ཆེན་རྒྱལ་པོ་དཔལ། -- -The sixtieth buddha in a kalpa in the distant past. BHS verse:
-Ratanarājaśiri .
- -
-
- -Ratnaraśi -ratnaraśi -rin chen brtsegs pa -རིན་ཆེན་བརྩེགས་པ། -- -A buddha in the distant past. BHS verse:
-Ratanarāśi .
- -
-
- -Ratnaraśmipradīpadhvajarāja -ratnaraśmipradīpadhvajarāja -rin po che’i ’od gzer sgron ma’i rgyal mtshan rgyal po -རིན་པོ་ཆེའི་འོད་གཟེར་སྒྲོན་མའི་རྒྱལ་མཚན་རྒྱལ་པོ། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Ratnārciḥparvata -ratnārciḥparvata -rin po che ’od ’phro ba’i ri bo -རིན་པོ་ཆེ་འོད་འཕྲོ་བའི་རི་བོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Ratnārciḥparvataśrītejorāja -ratnārciḥparvataśrītejorāja -rin chen ’od ’phro ba’i ri bo dpal gyi gzi brjid rgyal po -རིན་ཆེན་འོད་འཕྲོ་བའི་རི་བོ་དཔལ་གྱི་གཟི་བརྗིད་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Ratnārcinetraprabha -ratnārcinetraprabha -rin po che ’od ’phro ba’i mig gi ’od -རིན་པོ་ཆེ་འོད་འཕྲོ་བའི་མིག་གི་འོད། -- -A king in the distant past.
-
- -
-
- -Ratnārciparvataśrī -ratnārciparvataśrī -rin chen ’od ’phro ri dpal -རིན་ཆེན་འོད་འཕྲོ་རི་དཔལ། -- -The thirty-first buddha in a kalpa in the distant past. BHS verse:
-Ratnārciparvataśirī .
- -
-
- -Ratnaruciraśrīrāja -ratnaruciraśrīrāja -rin po che yid du ’ong ba’i dpal gyi rgyal po -རིན་པོ་ཆེ་ཡིད་དུ་འོང་བའི་དཔལ་གྱི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Ratnaśikharārciḥparvatapradīpa -ratnaśikharārciḥparvatapradīpa -rin chen ri bo’i spo’i ’od zer sgron ma -རིན་ཆེན་རི་བོའི་སྤོའི་འོད་ཟེར་སྒྲོན་མ། -- -A buddha in the distant past.
-
- -
-
- -Ratnaśrī -ratnaśrī -rin po che’i dpal -རིན་པོ་ཆེའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Ratnaśrīpradīpaguṇaketu -ratnaśrīpradīpaguṇaketu -rin chen dpal sgron yon tan dpal -རིན་ཆེན་དཔལ་སྒྲོན་ཡོན་ཏན་དཔལ། -- -A buddha in the distant past. BHS verse:
-Ratanaśirīpradīpaguṇaketu .
- -
-
- -Ratnaśrīśikharameghapradīpa -ratnaśrīśikharameghapradīpa -rin chen dpal gyi rtse mo’i sprin rab tu snang ba -རིན་ཆེན་དཔལ་གྱི་རྩེ་མོའི་སྤྲིན་རབ་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Ratnatejas -ratnatejas -rin chen gzi brjid -རིན་ཆེན་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Ratnavara -ratnavara -rin chen mchog -རིན་ཆེན་མཆོག -- -One of the future buddhas of this kalpa.
-
- -
-
- -Revata -revata -nam ’gru -ནམ་འགྲུ། -- -A śrāvaka, the youngest brother of Śāriputra. Also known as Khadiravanīya. Elsewhere translated as
-nam gru .
- -
-
- -Roca -roca -snang ba -སྣང་བ། -- -The last buddha of the
Bhadra kalpa, which according toThe White Lotus of - Compassion Sūtra (Toh 111,Mahākaruṇāpuṇḍarīkasūtra , where it was translated asgsal mdzad ) is the thousand-and-fifth buddha. The BuddhaRatnagarbha prophesied that the youngest of the thousand Vedapāṭhaka pupils of Brahmin - Samudrarenu would be the Buddha Roca. In present times it is most commonly translated asmos pa . -
- -
-
- -Ṛṣabhendrarāja -ṛṣabhendrarāja -khyu mchog gi dbang po’i rgyal po -ཁྱུ་མཆོག་གི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Rucirabhadrayaśas -rucirabhadrayaśas -grags pa yid du ’ong bas bzang ba -གྲགས་པ་ཡིད་དུ་འོང་བས་བཟང་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Ruciradhvaja -ruciradhvaja -mdzes pa’i rgyal mtshan -མཛེས་པའི་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Saddharmaghoṣāmbaradīparāja -saddharmaghoṣāmbaradīparāja -dam chos dbyangs mchog sgron ma’i rgyal po -དམ་ཆོས་དབྱངས་མཆོག་སྒྲོན་མའི་རྒྱལ་པོ། -- -A buddha in the distant past, as rendered in verse. In prose he is called - Dharmacakranirghoṣagaganapradīparāja.
-
- -
-
- -Sāgara -sāgara -gang chen mtsho -གང་ཆེན་མཚོ། -- -One of the eight principal nāga kings. More commonly translated in other sūtras as
-rgya mtsho .
- -
-
- -Sāgarabuddhi -sāgarabuddhi -rgya mtsho’i blo -རྒྱ་མཚོའི་བློ། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Sāgaragarbha -sāgaragarbha -rgya mtsho’i snying po -རྒྱ་མཚོའི་སྙིང་པོ། -- -A buddha in the distant past.
-
- -
-
- -Sāgaraghoṣa -sāgaraghoṣa -rgya mtsho’i dbyangs -རྒྱ་མཚོའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sāgaramati -sāgaramati -blo gros rgya mtsho -བློ་གྲོས་རྒྱ་མཚོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Sāgaramegha -sāgaramegha -rgya mtsho’i sprin -རྒྱ་མཚོའི་སྤྲིན། -- -A bhikṣu, the kalyāṇamitra of chapter 5.
-
- -
-
- -Sāgaranigarjitasvara -sāgaranigarjitasvara -rgya mtsho’i ’brug gi sgra -རྒྱ་མཚོའི་འབྲུག་གི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sāgaraśrī -sāgaraśrī -rgya mtsho phun sum tshogs -རྒྱ་མཚོ་ཕུན་སུམ་ཚོགས། -- -A buddha in the distant past. BHS verse:
-Sāgaraśiri .
- -
-
- -Śailaśikharābhyudgatatejas -śailaśikharābhyudgatatejas -ri’i rtse mo mngon par ’phags pa’i gzi brjid -རིའི་རྩེ་མོ་མངོན་པར་འཕགས་པའི་གཟི་བརྗིད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Śailendrarāja -śailendrarāja -ri’i dbang po’i rgyal po -རིའི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Śailendrarājasaṃghaṭṭanaghoṣa -śailendrarājasaṃghaṭṭanaghoṣa -ri dbang rgyal po ’thab pa’i dbyangs -རི་དབང་རྒྱལ་པོ་འཐབ་པའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Śailendraśrīgarbharāja -śailendraśrīgarbharāja -ri’i dbang po dpal gyi snying po’i rgyal po -རིའི་དབང་པོ་དཔལ་གྱི་སྙིང་པོའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Śakra -śakra -brgya byin -བརྒྱ་བྱིན། -- -Also commonly known as Indra, he is the deity, called “lord of the devas,” who dwells on the summit of Mount -
-Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology thatśakra is an abbreviation ofśata-kratu : one who has performed a hundred sacrifices. The highest Vedic sacrifice was the horse - sacrifice, and there is a tradition that he became the lord of the gods through performing them.
- -
-
- -Sālendrarājaśrigarbha -sālendrarājaśrigarbha -sA la’i rgyal po dpal gyi mchog -སཱ་ལའི་རྒྱལ་པོ་དཔལ་གྱི་མཆོག -- -The fifty-first buddha in a kalpa in the distant past. BHS verse:
-Sālendrarājaśirigarbha .
- -
-
- -Śālendraskandha -śālendraskandha -sA la’i dbang po’i lhun -སཱ་ལའི་དབང་པོའི་ལྷུན། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Samādhimervabhyudgatajñāna -samādhimervabhyudgatajñāna -ting nge ’dzin gyi ri rab mngon par ’phags pa’i ye shes -ཏིང་ངེ་འཛིན་གྱི་རི་རབ་མངོན་པར་འཕགས་པའི་ཡེ་ཤེས། -- -A buddha in the distant past.
-
- -
-
- -Samādhimudrāvipulamakuṭaprajñāprabha -samādhimudrāvipulamakuṭaprajñāprabha -ting nge ’dzin gyi phyag rgya shin tu yangs pa’i cod pan shes rab kyi - ’od -ཏིང་ངེ་འཛིན་གྱི་ཕྱག་རྒྱ་ཤིན་ཏུ་ཡངས་པའི་ཅོད་པན་ཤེས་རབ་ཀྱི་འོད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantajñānaprabhāmeru -samantajñānaprabhāmeru -ye shes kun tu snang ba’i ri bo -ཡེ་ཤེས་ཀུན་ཏུ་སྣང་བའི་རི་བོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantabhadra -samantabhadra -kun tu bzang po -ཀུན་ཏུ་བཟང་པོ། -- -Presently classed as one of the eight principal bodhisattvas, he is distinct from the primordial buddha with the - same name in the Tibetan Nyingma tradition. He is prominent in the
Gaṇḍavyūha , - and also in- <ref target="https://read.84000.co/translation/toh113.html">The White Lotus of - the Good Dharma</ref> - (Toh 113,Saddharmapuṇḍarīka ) andThe White Lotus of Compassion Sūtra (Toh 111,Mahākaruṇāpuṇḍarīkasūtra ). -
- -
-
- -Samantacakṣu -samantacakṣu -kun tu gzigs -ཀུན་ཏུ་གཟིགས། -- -A buddha in the past.
-
- -
-
- -Samantadarśananetra -samantadarśananetra -kun nas lta ba’i myig -ཀུན་ནས་ལྟ་བའི་མྱིག -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantadharmadhātugaganapratibhāsamukuṭa -samantadharmadhātugaganapratibhāsamukuṭa -chos kyi dbyings nam mkha’ kun nas snang ba’i cod pan -ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའ་ཀུན་ནས་སྣང་བའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantadharmadvāravahanaśikharābha -samantadharmadvāravahanaśikharābha -sgo kun nas chos ston pa’i ri bo’i ’od -སྒོ་ཀུན་ནས་ཆོས་སྟོན་པའི་རི་བོའི་འོད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantadiśatejas -samantadiśatejas -phyogs kun gzi brjid -ཕྱོགས་ཀུན་གཟི་བརྗིད། -- -A buddha in the distant past.
-
- -
-
- -Samantagambhīraśrīvimalaprabhā -samantagambhīraśrīvimalaprabhā -kun tu zab pa’i dpal dri ma med pa’i ’od -ཀུན་ཏུ་ཟབ་པའི་དཔལ་དྲི་མ་མེད་པའི་འོད། -- -A night goddess at the bodhimaṇḍa, the kalyāṇamitra of chapter 35.
-
- -
-
- -Samantagandhavitāna -samantagandhavitāna -spos kun tu rnam par yangs pa -སྤོས་ཀུན་ཏུ་རྣམ་པར་ཡངས་པ། -- -A buddha in a southern realm.
-
- -
-
- -Samantaguṇamegha -samantaguṇamegha -yon tan kun tu sprin -ཡོན་ཏན་ཀུན་ཏུ་སྤྲིན། -- -A buddha in the distant past.
-
- -
-
- -Samantajñānabhadramaṇḍala -samantajñānabhadramaṇḍala -ye shes kun tu bzang po’i dkyil ’khor -ཡེ་ཤེས་ཀུན་ཏུ་བཟང་པོའི་དཀྱིལ་འཁོར། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantajñānābhapravara -samantajñānābhapravara -ye shes kun tu snang ba’i dam pa -ཡེ་ཤེས་ཀུན་ཏུ་སྣང་བའི་དམ་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantajñānacaryāvilamba -samantajñānacaryāvilamba -ye shes kyi spyod pa kun tu thogs pa med pa -ཡེ་ཤེས་ཀྱི་སྤྱོད་པ་ཀུན་ཏུ་ཐོགས་པ་མེད་པ། -- -A buddha in the distant past.
-
- -
-
- -Samantajñānadhvajaśūra -samantajñānadhvajaśūra -ye shes rgyal mtshan kun tu dpal -ཡེ་ཤེས་རྒྱལ་མཚན་ཀུན་ཏུ་དཔལ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantajñānālokavikramasiṃha -samantajñānālokavikramasiṃha -ye shes snang bas rnam par gnon pa’i seng ge -ཡེ་ཤེས་སྣང་བས་རྣམ་པར་གནོན་པའི་སེང་གེ -- -A buddha in the distant past.
-
- -
-
- -Samantajñānamaṇḍalapratibhāsanirghoṣa -samantajñānamaṇḍalapratibhāsanirghoṣa -ye shes kyi dkyil ’khor kun tu snang ba’i dbyangs -ཡེ་ཤེས་ཀྱི་དཀྱིལ་འཁོར་ཀུན་ཏུ་སྣང་བའི་དབྱངས། -- -A buddha in a realm in the upward direction.
-
- -
-
- -Samantajñānaprabharāja -samantajñānaprabharāja -ye shes kun snang rgyal po -ཡེ་ཤེས་ཀུན་སྣང་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Samantajñānārcipadmabhadrābhirāmanetraśrīcandrā -samantajñānārcipadmabhadrābhirāmanetraśrīcandrā -ye shes kyi ’od kun tu ’phro ba pad+mo bzang mo mig yid du ’ong ba’i - dpal gyi zla ba -ཡེ་ཤེས་ཀྱི་འོད་ཀུན་ཏུ་འཕྲོ་བ་པདྨོ་བཟང་མོ་མིག་ཡིད་དུ་འོང་བའི་དཔལ་གྱི་ཟླ་བ། -- -A cakravartin’s princess in the distant past. Also called Padmabhadrābhirāmanetraśrīcandrā and - Padmabhadrābhirāmanetraśrī.
-
- -
-
- -Samantajñānaratnārciśrīguṇaketurāja -samantajñānaratnārciśrīguṇaketurāja -ye shes rin po che’i ’od kun tu ’phro ba’i dpal yon tan dpal gyi rgyal - po -ཡེ་ཤེས་རིན་པོ་ཆེའི་འོད་ཀུན་ཏུ་འཕྲོ་བའི་དཔལ་ཡོན་ཏན་དཔལ་གྱི་རྒྱལ་པོ། -- -A buddha in the distant past. See
-.
- -
-
- -Samantakusumārciḥpralambacūḍa -samantakusumārciḥpralambacūḍa -me tog gi ’od kun nas ’phro ba gtsug phud rab tu ’phyang ba -མེ་ཏོག་གི་འོད་ཀུན་ནས་འཕྲོ་བ་གཙུག་ཕུད་རབ་ཏུ་འཕྱང་བ། -- -A bodhisattva in a southwestern realm.
-
- -
-
- -Samantamukhajñānabhadrameru -samantamukhajñānabhadrameru -sgo kun nas mkhyen pa’i ri bzang po -སྒོ་ཀུན་ནས་མཁྱེན་པའི་རི་བཟང་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantamukhajñānavirocanaghoṣa -samantamukhajñānavirocanaghoṣa -sgo kun nas ye shes rnam par snang ba’i dbyangs -སྒོ་ཀུན་ནས་ཡེ་ཤེས་རྣམ་པར་སྣང་བའི་དབྱངས། -- -A buddha in a southwestern realm.
-
- -
-
- -Samantānuravitaśāntanirghoṣa -samantānuravitaśāntanirghoṣa -zhi ba’i dbyangs kun tu bsgrags pa -ཞི་བའི་དབྱངས་ཀུན་ཏུ་བསྒྲགས་པ། -- -A buddha in the distant past.
-
- -
-
- -Samantanetra -samantanetra -kun tu lta ba -ཀུན་ཏུ་ལྟ་བ། -- -A perfume seller, the kalyāṇamitra of chapter 19.
-
- -
-
- -Samataprabha -samataprabha -kun nas ’od -ཀུན་ནས་འོད། -- -The twelfth buddha in a kalpa in the distant past.
-
- -
-
- -Samantaprabhaśrītejas -samantaprabhaśrītejas -kun nas ’od dpal gzi brjid -ཀུན་ནས་འོད་དཔལ་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantaprajñābhadharmanagarapradīpa -samantaprajñābhadharmanagarapradīpa -shes rab kyi ’od kun tu gsal ba chos kyi grong khyer rab tu snang - ba -ཤེས་རབ་ཀྱི་འོད་ཀུན་ཏུ་གསལ་བ་ཆོས་ཀྱི་གྲོང་ཁྱེར་རབ་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantaprajñaptinirghoṣamegha -samantaprajñaptinirghoṣamegha -shes rab kyi sgra kun tu ’byung ba’i sprin -ཤེས་རབ་ཀྱི་སྒྲ་ཀུན་ཏུ་འབྱུང་བའི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantapratibhāsacūḍa -samantapratibhāsacūḍa -gzugs brnyan kun tu snang ba’i gtsug phud -གཟུགས་བརྙན་ཀུན་ཏུ་སྣང་བའི་གཙུག་ཕུད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantaśrīkusumatejābha -samantaśrīkusumatejābha -dpal gyi me tog kun nas rgyas pa’i gzi brjid snang ba -དཔལ་གྱི་མེ་ཏོག་ཀུན་ནས་རྒྱས་པའི་གཟི་བརྗིད་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samatārthasaṃbhavā -samatārthasaṃbhavā -mnyam pa nyid kyi don ’byung ba -མཉམ་པ་ཉིད་ཀྱི་དོན་འབྱུང་བ། -- -An earth goddess in the distant past.
-
- -
-
- -Samantasaṃbhavapradīpa -samantasaṃbhavapradīpa -kun tu ’byung ba’i sgron ma -ཀུན་ཏུ་འབྱུང་བའི་སྒྲོན་མ། -- -A buddha in the distant past.
-
- -
-
- -Samantasattvatrāṇojaḥśrī -samantasattvatrāṇojaḥśrī -sems can kun tu skyong ba’i gzi brjid dpal -སེམས་ཅན་ཀུན་ཏུ་སྐྱོང་བའི་གཟི་བརྗིད་དཔལ། -- -A night goddess.
-
- -
-
- -Samantaśrīvairocanaketu -samantaśrīvairocanaketu -dpal kun tu rnam par snang ba’i dpal -དཔལ་ཀུན་ཏུ་རྣམ་པར་སྣང་བའི་དཔལ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantaśrīsaṃbhava -samantaśrīsaṃbhava -dpal kun nas yang dag par ’byung ba -དཔལ་ཀུན་ནས་ཡང་དག་པར་འབྱུང་བ། -- -A buddha in the eastern direction.
-
- -
-
- -Samantaśrīsamudgatatejorāja -samantaśrīsamudgatatejorāja -samantaśrīsamudgatarāja -dpal kun nas ’phags pa’i gzi brjid rgyal po -དཔལ་ཀུན་ནས་འཕགས་པའི་གཟི་བརྗིད་རྒྱལ་པོ། -dpal kun nas ’phags pa’i gzi brjid -དཔལ་ཀུན་ནས་འཕགས་པའི་གཟི་བརྗིད། -- -A bodhisattva from a western realm.
-
- -
-
- -Samantaśrītejas -samantaśrītejas -kun nas dpal gyi gzi brjid -ཀུན་ནས་དཔལ་གྱི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantāvabhāsadhvaja -samantāvabhāsadhvaja -kun tu snang ba’i rgyal mtshan -ཀུན་ཏུ་སྣང་བའི་རྒྱལ་མཚན། -- -“Shining Banner.” The name of a past kalpa.
-
- -
-
- -Samantāvabhāsaketu -samantāvabhāsaketu -kun nas snang ba’i dpal -ཀུན་ནས་སྣང་བའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantāvabhāsaśrīgarbharāja -samantāvabhāsaśrīgarbharāja -dpal gyi snying po kun nas snang ba’i rgyal po -དཔལ་གྱི་སྙིང་པོ་ཀུན་ནས་སྣང་བའི་རྒྱལ་པོ། -- -A buddha in a southern realm.
-
- -
-
- -Samantāvabhāsodgata -samantāvabhāsodgata -kun tu snang bas ’phags pa -ཀུན་ཏུ་སྣང་བས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantavairocanacandra -samantavairocanacandra -kun tu rnam par snang ba’i zla ba -ཀུན་ཏུ་རྣམ་པར་སྣང་བའི་ཟླ་བ། -- -A buddha in the distant past.
-
- -
-
- -Samantavilokitajñāna -samantavilokitajñāna -kun tu rnam par gzigs pa’i ye shes -ཀུན་ཏུ་རྣམ་པར་གཟིགས་པའི་ཡེ་ཤེས། -- -A buddha in the distant past.
-
- -
-
- -Samantasūcisuviśuddhajñānakusuma -samantasūcisuviśuddhajñānakusuma -ye shes kyi me tog kun nas rnam par dag pa -ཡེ་ཤེས་ཀྱི་མེ་ཏོག་ཀུན་ནས་རྣམ་པར་དག་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantasūryāvabhāsaprabharāja -samantasūryāvabhāsaprabharāja -’od nyi ma kun tu snang ba’i rgyal po -འོད་ཉི་མ་ཀུན་ཏུ་སྣང་བའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantāvabhāsadharmaśrīghoṣa -samantāvabhāsadharmaśrīghoṣa -- - - -One of countless buddhas in a past kalpa. Missing in Tibetan.
-
- -
-
- -Samantavighuṣṭakīrtidhvaja -samantavighuṣṭakīrtidhvaja -snyan pa kun tu rnam par grags pa’i rgyal mtshan -སྙན་པ་ཀུན་ཏུ་རྣམ་པར་གྲགས་པའི་རྒྱལ་མཚན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samantavairocanamukuṭa -samantavairocanamukuṭa -kun nas rnam par snang ba’i cod pan -ཀུན་ནས་རྣམ་པར་སྣང་བའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantāvalokabuddhi -samantāvalokabuddhi -kun tu snang ba’i blo -ཀུན་ཏུ་སྣང་བའི་བློ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Samantavairocanaśrīmerurāja -samantavairocanaśrīmerurāja -dpal gyi ri bo kun nas rnam par snang ba’i rgyal po -དཔལ་གྱི་རི་བོ་ཀུན་ནས་རྣམ་པར་སྣང་བའི་རྒྱལ་པོ། -- -A buddha in a northwestern realm.
-
- -
-
- -Samantavīryolkāvabhāsamegha -samantavīryolkāvabhāsamegha -brtson ’grus kyi sgron ma kun tu snang ba’i sprin -བརྩོན་འགྲུས་ཀྱི་སྒྲོན་མ་ཀུན་ཏུ་སྣང་བའི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Samaśarīra -samaśarīra -zhi ba’i sku yi ’od -ཞི་བའི་སྐུ་ཡི་འོད། -- -The seventy-fifth buddha in a kalpa in the distant past. The equivalent of
-’od (“light”) is not in the Sanskrit.
- -
-
- -Śamathaketu -śamathaketu -zhi ba’i dpal -ཞི་བའི་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Saṃbhavagiri -saṃbhavagiri -yang dag ’byung ba’i mchog -ཡང་དག་འབྱུང་བའི་མཆོག -- -A buddha in the distant past.
-
- -
-
- -Saṃcālitā -saṃcālitā -shin tu sbyangs -ཤིན་ཏུ་སྦྱངས། -- -The daughter of a courtesan in another world in the distant past. A previous life of Gopā. The name as given in - verse. In prose she is called Sucalitaratiprabhāsaśrī.
-
- -
-
- -Samitāyus -samitāyus -skye bcil ba -སྐྱེ་བཅིལ་བ། -- -The sixth buddha in a kalpa in the distant past.
-
- -
-
- -Saṃpūrṇaśrīvakrā -saṃpūrṇaśrīvakrā -dpal gyi bzhin yongs su rgyas pa -དཔལ་གྱི་བཞིན་ཡོངས་སུ་རྒྱས་པ། -- -A cakravartin’s precious queen in the distant past.
-
- -
-
- -Saṃtuṣita -saṃtuṣita -rab dga’ ldan -རབ་དགའ་ལྡན། -- -The principal deity in the paradise of Tuṣita. Also translated as
-yongs su - dga’ ldan .
- -
-
- -Samudgataśrī -samudgataśrī -kun tu ’phags pa’i dpal -ཀུན་ཏུ་འཕགས་པའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Saṃvṛtaskandha -saṃvṛtaskandha -phung po yongs su grub pa -ཕུང་པོ་ཡོངས་སུ་གྲུབ་པ། -- -A buddha in the distant past.
-
- -
-
- -Śantābha -śantābha -’od snang zhi ba -འོད་སྣང་ཞི་བ། -- -A buddha.
-
- -
-
- -Śāntadhvaja -śāntadhvaja -zhi ba’i rgyal mtshan -ཞི་བའི་རྒྱལ་མཚན། -- -A buddha in the distant past.
-
- -
-
- -Śāntanirghoṣa -śāntanirghoṣa -zhi ba’i dbyangs -ཞི་བའི་དབྱངས། -- -A buddha in the distant past.
-
- -
-
- -Śāntaprabharāja -śāntaprabharāja -zhi ba’i ’od kyi rgyal -ཞི་བའི་འོད་ཀྱི་རྒྱལ། -- -A buddha in the distant past.
-
- -
-
- -Śāntapradīpameghaśrīrāja -śāntapradīpameghaśrīrāja -zhi ba’i sgron ma sprin gyi rgyal po’i dpal -ཞི་བའི་སྒྲོན་མ་སྤྲིན་གྱི་རྒྱལ་པོའི་དཔལ། -- -A buddha in the distant past. BHS in verse:
-Śāntapradīpameghaśirirāja .
- -
-
- -Śāntaraśmi -śāntaraśmi -zhi ba’i ’od zer -ཞི་བའི་འོད་ཟེར། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Śāntendrarāja -śāntendrarāja -zhi ba’i dbang po’i rgyal po -ཞི་བའི་དབང་པོའི་རྒྱལ་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Śāntidhvajajagatpradīpaśrī -śāntidhvajajagatpradīpaśrī -zhi ba’i rgyal mtshan ’gro ba’i sgron ma dpal -ཞི་བའི་རྒྱལ་མཚན་འགྲོ་བའི་སྒྲོན་མ་དཔལ། -- -The ninety-seventh buddha in a kalpa in the distant past. BHS verse:
-Śāntidhvajajagapradīpaśiri .
- -
-
- -Śāntiprabhagambhīrakūṭa -śāntiprabhagambhīrakūṭa -’od zab mo zhi ba brtsegs pa -འོད་ཟབ་མོ་ཞི་བ་བརྩེགས་པ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Śāntirāja -śāntirāja -zhi ba’i rgyal po -ཞི་བའི་རྒྱལ་པོ། -- -The fifth buddha in a kalpa in the distant past.
-
- -
-
- -Sarasvatī -sarasvatī -dbyangs dang ldan pa -དབྱངས་དང་ལྡན་པ། -- -The Indian goddess of eloquence and music. Also translated elsewhere as
-dbyangs can .
- -
-
- -Śāntiprabha -śāntiprabha -zhi ba’i ’od -ཞི་བའི་འོད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sāgaradhvaja -sāgaradhvaja -rgya mtsho’i rgyal mtshan -རྒྱ་མཚོའི་རྒྱལ་མཚན། -- -A bhikṣu, the kalyāṇamitra of chapter 9.
-
- -
-
- -Śārdūla -śārdūla -- - - -One of the future buddhas of this kalpa. See
-.
- -
-
- -Śāriputra -śāriputra -shA ri’i bu -ཤཱ་རིའི་བུ། -- -“The son of Śāri,” the Buddha’s principal pupil, who passed away before the Buddha.
-
- -
-
- -Sarvabuddhanirmāṇapratibhāsacūḍa -sarvabuddhanirmāṇapratibhāsacūḍa -sangs rgyas thams cad kyi sprul pa snang ba’i gtsug phud -སངས་རྒྱས་ཐམས་ཅད་ཀྱི་སྤྲུལ་པ་སྣང་བའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sarvabuddhasaṃbhūtagarbhamaṇimukuṭa -sarvabuddhasaṃbhūtagarbhamaṇimukuṭa -sangs rgyas thams cad yang dag par ’byung ba’i snying po -སངས་རྒྱས་ཐམས་ཅད་ཡང་དག་པར་འབྱུང་བའི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sarvadharmabhāvanārambhasaṃbhavatejas -sarvadharmabhāvanārambhasaṃbhavatejas -chos thams cad kyi gnas bsgrub pa yongs su ’grub pa’i gzi brjid -ཆོས་ཐམས་ཅད་ཀྱི་གནས་བསྒྲུབ་པ་ཡོངས་སུ་འགྲུབ་པའི་གཟི་བརྗིད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Sarvadharmadhātusāgaranigarjitaghoṣa -sarvadharmadhātusāgaranigarjitaghoṣa -chos rgya mtsho thams cad rab tu sgrog pa’i dbyangs -ཆོས་རྒྱ་མཚོ་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sarvadharmadhātuspharaṇaghoṣa -sarvadharmadhātuspharaṇaghoṣa -chos kyi dbyings kun tu rgyas pa’i dbyangs -ཆོས་ཀྱི་དབྱིངས་ཀུན་ཏུ་རྒྱས་པའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sarvadharmadhātutalabhedaketurāja -sarvadharmadhātutalabhedaketurāja -chos kyi dbyings kyi gzhi tha dad pa’i dpal gyi rgyal po -ཆོས་ཀྱི་དབྱིངས་ཀྱི་གཞི་ཐ་དད་པའི་དཔལ་གྱི་རྒྱལ་པོ། -- -A bodhisattva in a southeastern realm.
-
- -
-
- -Sarvadharmanigarjitarāja -sarvadharmanigarjitarāja -chos thams cad rab tu sgrog pa’i rgyal po -ཆོས་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་རྒྱལ་པོ། -chos thams cad kyi ’brug sgra bsgrags pa’i rgyal po -ཆོས་ཐམས་ཅད་ཀྱི་འབྲུག་སྒྲ་བསྒྲགས་པའི་རྒྱལ་པོ། -- -This is a buddha in the distant past in chapter 34, where the name is translated as
-chos thams cad rab tu sgrog pa’i rgyal po , and a buddha in the distant past in chapter - 41, where the name is translated aschos thams cad kyi ’brug sgra bsgrags - pa’i rgyal po .
- -
-
- -Sarvadharmanirnādacchatramaṇḍalanirghoṣa -sarvadharmanirnādacchatramaṇḍalanirghoṣa -chos thams cad kyi nga ro’i gdugs kyi dkyil ’khor rab tu sgrog - pa -ཆོས་ཐམས་ཅད་ཀྱི་ང་རོའི་གདུགས་ཀྱི་དཀྱིལ་འཁོར་རབ་ཏུ་སྒྲོག་པ། -- -A cakravartin king in another world realm in the distant past.
-
- -
-
- -Sarvadharmaprabharāja -sarvadharmaprabharāja -chos ’od rgyal po -ཆོས་འོད་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Sarvadharmasāgaranirghoṣaprabharāja -sarvadharmasāgaranirghoṣaprabharāja -chos rgya mtsho thams cad kyi dbyangs ’od kyi rgyal po -ཆོས་རྒྱ་མཚོ་ཐམས་ཅད་ཀྱི་དབྱངས་འོད་ཀྱི་རྒྱལ་པོ། -- -A buddha in another world in the distant past, the first of countless buddhas in that kalpa. In verse he is called - Dharmasamudraprabhagarjitarāja.
-
- -
-
- -Sarvadharmasāgaranirghoṣarāja -sarvadharmasāgaranirghoṣarāja -chos rgya mtsho thams cad kyi gsung gi rgyal po -ཆོས་རྒྱ་མཚོ་ཐམས་ཅད་ཀྱི་གསུང་གི་རྒྱལ་པོ། -- -A buddha in a world in the eastern direction in the past.
-
- -
-
- -Sarvadharmasamādhiprabhaghoṣa -sarvadharmasamādhiprabhaghoṣa -chos thams cad ting nge ’dzin gyi ’od kyi dbyangs -ཆོས་ཐམས་ཅད་ཏིང་ངེ་འཛིན་གྱི་འོད་ཀྱི་དབྱངས། -- -One of countless buddhas in a past kalpa.
-
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-
- -Sarvadharmasamudrābhyudgatavegarāja -sarvadharmasamudrābhyudgatavegarāja -chos rgya mtsho thams cad kyis mngon par ’phags pa’i shugs kyi rgyal - po -ཆོས་རྒྱ་མཚོ་ཐམས་ཅད་ཀྱིས་མངོན་པར་འཕགས་པའི་ཤུགས་ཀྱི་རྒྱལ་པོ། -- -A buddha in the distant past.
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- -Sarvadharmavīryavegadhvaja -sarvadharmavīryavegadhvaja -chos thams cad kyi brtson ’grus drag po’i rgyal mtshan -ཆོས་ཐམས་ཅད་ཀྱི་བརྩོན་འགྲུས་དྲག་པོའི་རྒྱལ་མཚན། -- -One of countless buddhas in a past kalpa.
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- -Sarvadiśapradīpaprabharāja -sarvadiśapradīpaprabharāja -phyogs rnams kun tu sgron ma gsal ba’i bdag -ཕྱོགས་རྣམས་ཀུན་ཏུ་སྒྲོན་མ་གསལ་བའི་བདག -- -A buddha in the distant past.
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- -Sarvagandhārcimukha -sarvagandhārcimukha -zhal nas spos thams cad ’od du ’phro ba -ཞལ་ནས་སྤོས་ཐམས་ཅད་འོད་དུ་འཕྲོ་བ། -- -One of the future buddhas of this kalpa.
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- -Sarvajagadabhimukharūpa -sarvajagadabhimukharūpa -’gro ba thams cad mngon gzugs -འགྲོ་བ་ཐམས་ཅད་མངོན་གཟུགས། -- -The seventy-third buddha in a kalpa in the distant past.
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- -Sarvajagaddhitapraṇidhānacandra -sarvajagaddhitapraṇidhānacandra -’gro ba thams cad la phan pa’i smon lam zla ba -འགྲོ་བ་ཐམས་ཅད་ལ་ཕན་པའི་སྨོན་ལམ་ཟླ་བ། -- -The second of five hundred buddhas in a kalpa in the distant future.
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- -Sarvajagadduḥkhapraśāntyāśvāsanaghoṣa -sarvajagadduḥkhapraśāntyāśvāsanaghoṣa -’gro ba thams cad sdug bsngal rab tu zhi bar bya ba’i dbugs ’byin pa’i - dbyangs -འགྲོ་བ་ཐམས་ཅད་སྡུག་བསྔལ་རབ་ཏུ་ཞི་བར་བྱ་བའི་དབུགས་འབྱིན་པའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
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- -Sarvajagadrakṣāpraṇidhānavīryaprabhā -sarvajagadrakṣāpraṇidhānavīryaprabhā -’gro ba thams cad bsrung ba’i smon lam la brtson pa’i ’od -འགྲོ་བ་ཐམས་ཅད་བསྲུང་བའི་སྨོན་ལམ་ལ་བརྩོན་པའི་འོད། -- -A night goddess at the bodhimaṇḍa.
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- -Sarvākāśatalāsaṃbhedavijñaptimaṇiratnavibhūṣitacūḍa -sarvākāśatalāsaṃbhedavijñaptimaṇiratnavibhūṣitacūḍa -nam mkha’i dbyings thams cad tha myi dad par rnam par dmyigs pa’i rin - chen rgyal pos brgyan pa’i gtsug phud -ནམ་མཁའི་དབྱིངས་ཐམས་ཅད་ཐ་མྱི་དད་པར་རྣམ་པར་དམྱིགས་པའི་རིན་ཆེན་རྒྱལ་པོས་བརྒྱན་པའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Sarvalokadhātūdgatamukuṭa -sarvalokadhātūdgatamukuṭa -’jig rten thams cad las mngon par ’phags pa’i cod pan -འཇིག་རྟེན་ཐམས་ཅད་ལས་མངོན་པར་འཕགས་པའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
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- -Sarvalokahitaiṣin -sarvalokahitaiṣin -’jig rten thams cad la phan par mdzad pa -འཇིག་རྟེན་ཐམས་ཅད་ལ་ཕན་པར་མཛད་པ། -- -The fourth of five hundred buddhas in a kalpa in the distant future.
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- -Sarvamāramaṇḍalapramardaṇaghoṣa -sarvamāramaṇḍalapramardaṇaghoṣa -bdud kyi dkyil ’khor thams cad rab tu ’dul ba’i dbyangs -བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རབ་ཏུ་འདུལ་བའི་དབྱངས། -- -A bodhisattva present in Śrāvastī.
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- -Sarvamāramaṇḍalavikiraṇajñānadhvaja -sarvamāramaṇḍalavikiraṇajñānadhvaja -bdud kyi dkyil ’khor thams cad rnam par ’thor ba’i ye shes rgyal - mtshan -བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་ཡེ་ཤེས་རྒྱལ་མཚན། -- -A bodhisattva from a southwestern realm. Also known as Sarvamāramaṇḍalavikiraṇajñānadhvajarāja.
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- -Sarvamāramaṇḍalavikiraṇajñānadhvajarāja -sarvamāramaṇḍalavikiraṇajñānadhvajarāja -bdud kyi dkyil ’khor thams cad rnam par ’thor ba’i ye shes rgyal - mtshan gyi rgyal po -བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་ཡེ་ཤེས་རྒྱལ་མཚན་གྱི་རྒྱལ་པོ། -- -A bodhisattva from a southwestern realm. Also known as Sarvamāramaṇḍalavikiraṇajñānadhvaja.
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- -Sarvanagararakṣāsaṃbhavatejaḥśrī -sarvanagararakṣāsaṃbhavatejaḥśrī -grong khyer thams cad bsrung ba ’byung ba’i gzi brjid dpal -གྲོང་ཁྱེར་ཐམས་ཅད་བསྲུང་བ་འབྱུང་བའི་གཟི་བརྗིད་དཔལ། -- -A night goddess in Bodhgaya.
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- -Sarvapraṇidhānasāgaranirghoṣamaṇirājacūḍa -sarvapraṇidhānasāgaranirghoṣamaṇirājacūḍa -smon lam rgya mtsho thams cad rab tu sgrog pa’i rin chen rgyal po’i - gtsug phud -སྨོན་ལམ་རྒྱ་མཚོ་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་རིན་ཆེན་རྒྱལ་པོའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Sarvaratnavicitravarṇamaṇikuṇḍala -sarvaratnavicitravarṇamaṇikuṇḍala -rin po che’i dkyil ’khor rin po che thams cad kyis rnam par brgyan - pa’i kha dog -རིན་པོ་ཆེའི་དཀྱིལ་འཁོར་རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱིས་རྣམ་པར་བརྒྱན་པའི་ཁ་དོག -- -One of the future buddhas of this kalpa.
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- -Sarvārthasiddha -sarvārthasiddha -don thams cad grub pa -དོན་ཐམས་ཅད་གྲུབ་པ། -- -The personal name of Śākyamuni, which also has the shorter form Siddhārtha.
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- -Sarvasamādhisāgarāvabhāsasiṃha -sarvasamādhisāgarāvabhāsasiṃha -ting nge ’dzin rgya mtsho thams cad snang bar mdzad pa’i seng - ge -ཏིང་ངེ་འཛིན་རྒྱ་མཚོ་ཐམས་ཅད་སྣང་བར་མཛད་པའི་སེང་གེ -- -One of countless buddhas in a past kalpa.
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- -Sarvasattvakuśalamūlanigarjitasvara -sarvasattvakuśalamūlanigarjitasvara -sems can kun gyi dge ba’i rtsa ba rab tu sgrog pa’i sgra -སེམས་ཅན་ཀུན་གྱི་དགེ་བའི་རྩ་བ་རབ་ཏུ་སྒྲོག་པའི་སྒྲ། -- -A bodhisattva present in Śrāvastī.
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- -Sarvasattvāvabhāsatejas -sarvasattvāvabhāsatejas -sems can thams cad tu snang ba’i rgyal po -སེམས་ཅན་ཐམས་ཅད་ཏུ་སྣང་བའི་རྒྱལ་པོ། -- -One of countless buddhas in a past kalpa.
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- -Sarvasvarāṅgarutaghoṣaśrī -sarvasvarāṅgarutaghoṣaśrī -thams cad dbyangs kyi yan lag sgra skad dpal -ཐམས་ཅད་དབྱངས་ཀྱི་ཡན་ལག་སྒྲ་སྐད་དཔལ། -- -The hundred-and-fifth buddha in a kalpa in the distant past. BHS verse:
-Sarvasvarāṅgarutaghoṣaśirī .
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- -Sarvatathāgatadharmacakranirghoṣacūḍa -sarvatathāgatadharmacakranirghoṣacūḍa -de bzhin gshegs pa thams cad kyi chos kyi ’khor lo sgrog pa’i gtsug - phud -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་ཆོས་ཀྱི་འཁོར་ལོ་སྒྲོག་པའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Sarvatathāgataprabhāmaṇḍalapramuñcanamaṇiratnanigarjitacūḍa -sarvatathāgataprabhāmaṇḍalapramuñcanamaṇiratnanigarjitacūḍa -de bzhin gshegs pa thams cad kyi ’od kyi dkyil ’khor rab tu ’gyed pa’i - nor bu rin chen ’brug sgra’i gtsug phud -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་རབ་ཏུ་འགྱེད་པའི་ནོར་བུ་རིན་ཆེན་འབྲུག་སྒྲའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Sarvatathāgatasiṃhāsanasaṃpratiṣṭhitamaṇimukuṭa -sarvatathāgatasiṃhāsanasaṃpratiṣṭhitamaṇimukuṭa -de bzhin gshegs pa thams cad kyi seng ge’i khri ’dzin pa’i cod - pan -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སེང་གེའི་ཁྲི་འཛིན་པའི་ཅོད་པན། -- -A bodhisattva present in Śrāvastī.
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- -Sarvatathāgatavikurvitapratibhāsadhvajamaṇirājajālasaṃchāditacūḍa -sarvatathāgatavikurvitapratibhāsadhvajamaṇirājajālasaṃchāditacūḍa -de bzhin gshegs pa thams cad rnam par ’phrul pa snang ba’i rgyal - mtshan dang rin po che’i rgyal po’i dra bas kun nas yog pa’i gtsug phud -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་རྣམ་པར་འཕྲུལ་པ་སྣང་བའི་རྒྱལ་མཚན་དང་རིན་པོ་ཆེའི་རྒྱལ་པོའི་དྲ་བས་ཀུན་ནས་ཡོག་པའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Sarvatryadhvanāmacakranirghoṣacūḍa -sarvatryadhvanāmacakranirghoṣacūḍa -dus gsum gyi mying thams cad rab tu sgrog pa’i gtsug phud -དུས་གསུམ་གྱི་མྱིང་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་གཙུག་ཕུད། -- -A bodhisattva present in Śrāvastī.
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- -Sarvāvaraṇavikiraṇajñānavikrāmin -sarvāvaraṇavikiraṇajñānavikrāmin -bsgribs pa thams cad rnam par ’thor ba’i ye shes kyis rnam par non - pa -བསྒྲིབས་པ་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་ཡེ་ཤེས་ཀྱིས་རྣམ་པར་ནོན་པ། -- - -A bodhisattva from a buddha realm in the downward direction. Also called - Sarvāvaraṇavikiraṇajñānavikrāntarāja.
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- -Sarvāvaraṇavikiraṇajñānavikrāntarāja -sarvāvaraṇavikiraṇajñānavikrāntarāja -sgrib pa thams cad rnam par ’thor ba’i rgyal po -སྒྲིབ་པ་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་རྒྱལ་པོ། -- -A bodhisattva from a buddha realm in the downward direction. Also called Sarvāvaraṇavikiraṇajñānavikrāmin.
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- -Sarvavṛkṣpraphullanasukhasaṃvāsā -sarvavṛkṣpraphullanasukhasaṃvāsā -shing thams cad kyi me tog rgyas par bde bar gnas pa -ཤིང་ཐམས་ཅད་ཀྱི་མེ་ཏོག་རྒྱས་པར་བདེ་བར་གནས་པ། -- -A goddess of the night at the bodhimaṇḍa.
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- -Śaśimukha -śaśimukha -zla zhal -ཟླ་ཞལ། -- -The tenth buddha in a kalpa in the distant past.
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- -Śaśivakra -śaśivakra -zla bzhin -ཟླ་བཞིན། -- -A night goddess in the distant past.
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- -Śataraśmin -śataraśmin -’od brgya pa -འོད་བརྒྱ་པ། -- -A nāga king. The name means “having a hundred rays” and may be an alternate name for the nāga king Vasuki, Takṣaka, - or Utpalaka.
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- -Sattvagaganacittapratibhāsabimba -sattvagaganacittapratibhāsabimba -sems can nam mkha’i sems snang ba’i gzugs -སེམས་ཅན་ནམ་མཁའི་སེམས་སྣང་བའི་གཟུགས། -- -A buddha in the distant past.
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- -Sattvāśayasamaśarīriśri -sattvāśayasamaśarīriśri -sems can bsam par mnyam pa sku yi dpal -སེམས་ཅན་བསམ་པར་མཉམ་པ་སྐུ་ཡི་དཔལ། -- -The hundred-and-eighth buddha in a kalpa in the distant past. BHS verse:
-sattvāśayaiḥ samaśarīriśiri .
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- -Sattvottarajñānin -sattvottarajñānin -brtan pa dam pa’i ye shes -བརྟན་པ་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
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- -Satyaka -satyaka -bden pa can -བདེན་པ་ཅན། -- -A Jain who
features prominently in the sūtraThe Range of the - Bodhisattva (Toh 146,Satyaka Sūtra ). The Buddha states that he is a bodhisattva who takes - on various forms to aid beings. Also translated elsewhere asbden pa - po andbden par smra ba . The latter term is - reconstructed into Sanskrit asSatyavādin by Lozang Jamspal in - his translation of theSatyaka Sūtra . -
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- -Śaśimaṇḍala -śaśimaṇḍala -zla ba’i dkyil ’khor -ཟླ་བའི་དཀྱིལ་འཁོར། -- -A buddha in the distant past.
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- -King Senalek -- sad na legs -སད་ན་ལེགས། -- -Also commonly known by the names Senalek Jingyön (
-sad na legs mjing yon ) and - Mutik Tenpo (mu tig bstan po ), he was a Tibetan king who reigned ca - 800/804–15. He was the youngest son of King Trisong Detsen (khri srong lde - btsan , r. 742–98).
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- -Siddhārtha -siddhārtha -don grub -དོན་གྲུབ། -- -The Buddha Śākyamuni’s personal name, which is also given in its longer form: Sarvārthasiddha.
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- -Śikhin -śikhin -gtsug tor can -གཙུག་ཏོར་ཅན། -- -In early Buddhism the second of seven buddhas, with Śākyamuni as the seventh. The first three buddhas—Vipaśyin, - Śikhin, and Viśvabhuk—appeared in a kalpa earlier than our
Bhadra kalpa, and therefore Śākyamuni is - more commonly referred to as the fourth buddha. Also translated elsewhere asgtsug ldan ; theMahāvyutpatti also translates as -gtsug tor can . -
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- -Śikṣānanda -śikṣānanda -dga’ ba -དགའ་བ། -- -652−710
ce. He went from Khotan to China, where he translated theAvataṃsaka Sūtra . The Tibetan should bebslab pa dga’ - ba but translates only the- half of the name. -nanda -
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- -Śilpābhijña -śilpābhijña -bzo mngon par shes pa -བཟོ་མངོན་པར་ཤེས་པ། -- -A head merchant’s son.
-
- -
-
- -Siṃha -siṃha -seng ge -སེང་གེ -- -The sixth buddha in this kalpa, following Maitreya.
-
- -
-
- -Siṃhaketu -siṃhaketu -seng ge dpal -སེང་གེ་དཔལ། -- -A king in South India.
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- -
-
- -Siṃhavijṛmbhitā -siṃhavijṛmbhitā -seng ge rnam par bsgyings pa -སེང་གེ་རྣམ་པར་བསྒྱིངས་པ། -- -A bhikṣuṇī, the kalyāṇamitra of chapter 27.
-
- -
-
- -Siṃhavijṛmbhitaprabha -siṃhavijṛmbhitaprabha -seng ge rnam par bsgyings pa’i ’od -སེང་གེ་རྣམ་པར་བསྒྱིངས་པའི་འོད། -- -A buddha in the distant past.
-
- -
-
- -Siṃhavikrāntagāmin -siṃhavikrāntagāmin -seng ge rnam par gnon pas bzhud pa -སེང་གེ་རྣམ་པར་གནོན་པས་བཞུད་པ། -- -A buddha in the distant past.
-
- -
-
- -Siṃhavinardita -siṃhavinardita -seng ge rnam par sgrog pa -སེང་གེ་རྣམ་པར་སྒྲོག་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Siṃhavinardita Vidupradīpa -siṃhavinardita vidupradīpa -seng ge’i sgra sgrogs mkhas pa sgron ma -སེང་གེའི་སྒྲ་སྒྲོགས་མཁས་པ་སྒྲོན་མ། -- -A buddha in the distant past.
-
- -
-
- -Sitāṅga -sitāṅga -mi dkar yan lag -མི་དཀར་ཡན་ལག -- -One of the future buddhas of this kalpa.
-
- -
-
- -Sitaśrī -sitaśrī -dkar po’i dpal -དཀར་པོའི་དཔལ། -- -One of the future buddhas of this kalpa.
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- -
-
- -Sitaviśālākṣa -sitaviśālākṣa -mi dkar rings po’i spyan -མི་དཀར་རིངས་པོའི་སྤྱན། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Śivarāgra -śivarāgra -zhi ’dzin mchog -ཞི་འཛིན་མཆོག -- -A brahmin, the kalyāṇamitra of chapter 52.
-
- -
-
- -Smṛtiketurājaśri -smṛtiketurājaśri -dran pa’i rgyal mtshan rgyal po -དྲན་པའི་རྒྱལ་མཚན་རྒྱལ་པོ། -- -The eighty-fourth buddha in a kalpa in the distant past. In the Tibetan,
-dpal (śri ) has been merged into the following - name, Dharmamati. BHS verse:Smṛtiketurājaśiri .
- -
-
- -Smṛtimat -smṛtimat -dran pa dang ldan pa -དྲན་པ་དང་ལྡན་པ། -- -A deva in Trāyastriṃśa.
-
- -
-
- -Smṛtisamudramukha -smṛtisamudramukha -dran pa rgya mtsho’i sgo -དྲན་པ་རྒྱ་མཚོའི་སྒོ། -- -The fourteenth buddha in a kalpa in the distant past.
-
- -
-
- -Śobhanasāgara -śobhanasāgara -snying po bzang po -སྙིང་པོ་བཟང་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Somanandi -somanandi -zla ba dga’ bo -ཟླ་བ་དགའ་བོ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Somaśriti -somaśriti -zla ba’i dpal -ཟླ་བའི་དཔལ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Śreṣṭhamati -śreṣṭhamati -blo gros dam pa -བློ་གྲོས་དམ་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Śrībhadrā -śrībhadrā -dpal bzang mo -དཔལ་བཟང་མོ། -- -An upāsikā in Dhanyākara; also an eminent daughter in Dhanyākara.
-
- -
-
- -Śrīdevamati -śrīdevamati -dpal gyi blo gros lha -དཔལ་གྱི་བློ་གྲོས་ལྷ། -- -The twenty-fourth buddha in a kalpa in the distant past. BHS verse:
-Śiridevamati .
- -
-
- -Śrīgarbha -śrīgarbha -dpal gyi snying po -དཔལ་གྱི་སྙིང་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Śrīmati -śrīmati -dpal gyi blo gros ma -དཔལ་གྱི་བློ་གྲོས་མ། -- -A girl, one of the two kalyāṇamitras in Chapter 53.
-
- -
-
- -Śrīprabhā -śrīprabhā -dpal gyi ’od -དཔལ་གྱི་འོད། -- -An eminent daughter in Dhanyākara.
-
- -
-
- -Śrīsaṃbhava -śrīsaṃbhava -dpal ’byung -དཔལ་འབྱུང་། -- -A boy, one of the two kalyāṇamitras in Chapter 53.
-
- -
-
- -Śrīsamudra -śrīsamudra -dpal gyi mtsho -དཔལ་གྱི་མཚོ། -- -A buddha in the distant past. BHS:
-Śirisa Mudra .
- -
-
- -Śrīsumeru -śrīsumeru -ri rab dpal -རི་རབ་དཔལ། -- -The third buddha in a kalpa in the distant past. BHS:
-Śirisumeru .
- -
-
- -Śrītejas -śrītejas -dpal gyi gzi brjid -དཔལ་གྱི་གཟི་བརྗིད། -- -A king in the distant past.
-
- -
-
- -Sthāvarā -sthāvarā -brtan ma -བརྟན་མ། -- -An earth goddess at the bodhimaṇḍa.
-
- -
-
- -Subāhu -subāhu -lag pa bzang po -ལག་པ་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Subhadrā -subhadrā -dge ba yod pa -དགེ་བ་ཡོད་པ། -dge ba bzang mo -དགེ་བ་བཟང་མོ། -- -An upāsikā in Dhanyākara (translated as
-dge ba yod pa ). Also a - daughter in Dhanyākara (translated asdge ba bzang mo ).
- -
-
- -Śubharatna -śubharatna -rin po che bzang po -རིན་པོ་ཆེ་བཟང་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Subhūti -subhūti -rab ’byor -རབ་འབྱོར། -- -A foremost pupil of the Buddha, known for his wisdom.
-
- -
-
- -Subuddhi -subuddhi -blo bzang po -བློ་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Sucalitaratiprabhāsaśrī -sucalitaratiprabhāsaśrī -dga’ ba’i ’od kyi dpal shin tu sbyangs pa -དགའ་བའི་འོད་ཀྱི་དཔལ་ཤིན་ཏུ་སྦྱངས་པ། -- -The daughter of a courtesan in another world in the distant past, a previous life of Gopā. In verse she is called - Saṃcālitā.
-
- -
-
- -Sucandra -sucandra -zla ba bzang po -ཟླ་བ་བཟང་པོ། -- -A householder, the kalyāṇamitra in chapter 50.
-
- -
-
- -Sucinti -sucinti -bsam pa bzang po -བསམ་པ་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Sudarśana -sudarśana -lta na sdug pa -ལྟ་ན་སྡུག་པ། -- -A bhikṣu, the kalyāṇamitra of chapter 14.
-
- -
-
- -Sudarśanā -sudarśanā -lta na mdzes pa -ལྟ་ན་མཛེས་པ། -- -A courtesan in another world in the distant past.
-
- -
-
- -Sudatta -sudatta -bzang pos byin -བཟང་པོས་བྱིན། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Sudhana -sudhana -nor bzang -ནོར་བཟང་། -nor bzangs -ནོར་བཟངས། -- -The son of a prominent upāsaka, he is the main protagonist of the
Gaṇḍavyūha Sūtra . - -
- -
-
- -Sudharmatīrtha -sudharmatīrtha -chos rab mu stegs -ཆོས་རབ་མུ་སྟེགས། -- -A king in the distant past.
-
- -
-
- -Śuddhodana -śuddhodana -zas gtsang ma -ཟས་གཙང་མ། -- -The king who was the father of the Buddha Śākyamuni.
-
- -
-
- -Sudṛḍhajñānaraśmijālabimbaskandha -sudṛḍhajñānaraśmijālabimbaskandha -ye shes rab tu brtan pa’i ’od gzer gyi dra ba’i gzugs kyi phung - po -ཡེ་ཤེས་རབ་ཏུ་བརྟན་པའི་འོད་གཟེར་གྱི་དྲ་བའི་གཟུགས་ཀྱི་ཕུང་པོ། -- -A buddha in the distant past.
-
- -
-
- -Sugātrā -sugātrā -lus bzang mo -ལུས་བཟང་མོ། -- -An upāsikā in Dhanyākara.
-
- -
-
- -Suharṣitaprabheśvarā -suharṣitaprabheśvarā -rab tu dga’ ba’i ’od la dbang ba -རབ་ཏུ་དགའ་བའི་འོད་ལ་དབང་བ། -- -A queen in the distant past.
-
- -
-
- -Sulocanā -sulocanā -mig bzang mo -མིག་བཟང་མོ། -- -An upāsikā in Dhanyākara.
-
- -
-
- -Sumanas -sumanas -thugs bzang po -ཐུགས་བཟང་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Sumati -sumati -blo gros bzang po -བློ་གྲོས་བཟང་པོ། -- -An upāsaka in Dhanyākara, also a son in Dhanyākara, also a previous life of the courtesan Vasumitrā, and also a - king of the mahoragas.
-
- -
-
- -Sumerudhvajāyatanaśāntanetraśrī -sumerudhvajāyatanaśāntanetraśrī -ri rab rgyal mtshan spyan yangs shing zhi ba’i dpal -རི་རབ་རྒྱལ་མཚན་སྤྱན་ཡངས་ཤིང་ཞི་བའི་དཔལ། -- -A buddha in the past.
-
- -
-
- -Sumeruśrī -sumeruśrī -ri rab dpal -རི་རབ་དཔལ། -- -The sixteenth buddha in a kalpa in the distant past. BHS verse:
-Sumeruśirī .
- -
-
- -Sunetra (the bodhisattva) -Sunetra -sunetra -bzang po’i myig -བཟང་པོའི་མྱིག -bzang po’i mig -བཟང་པོའི་མིག -- -A bodhisattva present with the Buddha at Śrāvastī in chapter 1.
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-
- -
-
- -Sunetra (the head merchant’s son) -Sunetra -sunetra -mig bzang po -མིག་བཟང་པོ། -- -A head merchant’s son in Dhanyākara mentioned in chapter 3.
-
-
- -
-
- -Sunetra (the buddha) -Sunetra -sunetra -spyan bzang po -སྤྱན་བཟང་པོ། -- -A buddha in the distant past listed in chapter 33; also the name of a future buddha of this kalpa listed in chapter - 44.
-
-
- -
-
- -Sunetra (the rākṣasa) -Sunetra -sunetra -myig bzang -མྱིག་བཟང་། -- -A rākṣasa door guardian of the bodhisattva meeting hall in chapter 44.
-
-
- -
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- -Sunetrā -sunetrā -mig mdzes -མིག་མཛེས། -- -A mother-in-law of Śākyamuni, the mother of Gopā, one of Śākyamuni’s wives.
-
- -
-
- -Sunirmita -sunirmita -rab ’phrul dga’ -རབ་འཕྲུལ་དགའ། -- -The principal deity in the Nirmāṇarati paradise, the second highest paradise in the desire realm.
-
- -
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- -Suparipūrṇajñānamukhaktra -suparipūrṇajñānamukhaktra -ye shes kyi zhal shin tu rgyas pa -ཡེ་ཤེས་ཀྱི་ཞལ་ཤིན་ཏུ་རྒྱས་པ། -- -A buddha in the distant past.
-
- -
-
- -Suprabha -suprabha -’od bzang po -འོད་བཟང་པོ། -- -One of the eminent sons from Dhanyākara who in chapter 3 came with Sudhana to see Mañjuśrī.
-
- -
-
- -Suprabhā -suprabhā -’od bzang mo -འོད་བཟང་མོ། -- -An upāsikā in Dhanyākara; also an eminent daughter in Dhanyākara.
-
- -
-
- -Suprabhasa -suprabhasa -’od bzangs -འོད་བཟངས། -- -A ruler in South India.
-
- -
-
- -Supratiṣṭhita -supratiṣṭhita -shin tu brtan pa -ཤིན་ཏུ་བརྟན་པ། -- -A bhikṣu, the kalyāṇamitra of chapter 6.
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- -
-
- -Suprayāṇa -suprayāṇa -legs par bzhud pa -ལེགས་པར་བཞུད་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Śūradhvaja -śūradhvaja -dpa’ ba’i rgyal mtshan -དཔའ་བའི་རྒྱལ་མཚན། -- -The seventy-eighth buddha in a kalpa in the distant past.
-
- -
-
- -Suraśmi -suraśmi -’od gzer bzang po -འོད་གཟེར་བཟང་པོ། -- -A prince in another world in the distant past. Also known as Suraśmiketu.
-
- -
-
- -Suraśmiketu -suraśmiketu -’od gzer bzang dpal -འོད་གཟེར་བཟང་དཔལ། -- -A prince in another world in the distant past. Also known as Suraśmi.
-
- -
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- -Surendrābhā -surendrābhā -lha dbang ’od -ལྷ་དབང་འོད། -- -The kalyāṇamitra of chapter 45, a goddess of the Trāyastriṃśa paradise.
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- -
-
- -Surendrabodhi -surendrabodhi -su ren+t+ra bo d+hi -སུ་རེནྟྲ་བོ་དྷི། -su ren+d+ra bo d+hi -སུ་རེནྡྲ་བོ་དྷི། -- -Surendrabodhi came to Tibet during reign of King Ralpachen (
ral pa can , r. - 815–38ce). He is listed as the translator of forty-three texts and was one of the - small group of paṇḍitas responsible for theMahāvyutpatti Sanskrit–Tibetan - dictionary. -
- -
-
- -Sūryadhvaja -sūryadhvaja -nyi ma’i rgyal mtshan -ཉི་མའི་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sūryagarbha -sūryagarbha -nyi ma’i snying po -ཉི་མའི་སྙིང་པོ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sūryagātrapravara -sūryagātrapravara -sku nyi ma dam pa -སྐུ་ཉི་མ་དམ་པ། -- -A buddha in another world in the distant past.
-
- -
-
- -Sūryaprabha -sūryaprabha -nyi ma’i ’od -ཉི་མའི་འོད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Sūryapradīpaketuśrī -sūryapradīpaketuśrī -nyi ma’i sgron ma dpal gyi dpal -ཉི་མའི་སྒྲོན་མ་དཔལ་གྱི་དཔལ། -- -A buddha in the distant past. BHS verse:
-Sūryapradīpaketuśiri .
- -
-
- -Suryatejas -suryatejas -nyi ma’i gzi brjid -ཉི་མའི་གཟི་བརྗིད། -- -A buddha in the distant past. BHS verse:
-Suriyatejā .
- -
-
- -Sūryavikramasamantapratibhāsa -sūryavikramasamantapratibhāsa -nyi ma’i rnam par gnon pas kun tu snang ba -ཉི་མའི་རྣམ་པར་གནོན་པས་ཀུན་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Sūryottarajñānin -sūryottarajñānin -nyi ma dam pa’i ye shes -ཉི་མ་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Susaṃbhavavyūha -susaṃbhavavyūha -legs byung rnam brgyan -ལེགས་བྱུང་རྣམ་བརྒྱན། -- -A buddha in the distant past. BHS verse:
-- .Susaṃbhavaviyūha -
- -
-
- -Suśīla -suśīla -tshul khrims bzang po -ཚུལ་ཁྲིམས་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Suvarṇaprabha -suvarṇaprabha -kha dog bzang po’i ’od -ཁ་དོག་བཟང་པོའི་འོད། -- -The name of a māra in another world in the distant past.
-
- -
-
- -Suvibhakta -suvibhakta -shin tu rnam par phye ba -ཤིན་ཏུ་རྣམ་པར་ཕྱེ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Suvighuṣṭakīrti -suvighuṣṭakīrti -legs pa snyan grags -ལེགས་པ་སྙན་གྲགས། -- -A head merchant, the father of a previous life of Gopā.
-
- -
-
- -Suvikrāmin -suvikrāmin -rnam par gnon pa bzang po -རྣམ་པར་གནོན་པ་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Suvilokitajñānaketu -suvilokitajñānaketu -shin tu rnam par gzigs pa’i ye shes dpal -ཤིན་ཏུ་རྣམ་པར་གཟིགས་པའི་ཡེ་ཤེས་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Suvilokitanetra -suvilokitanetra -shin tu rnam par lta ba’i myig -ཤིན་ཏུ་རྣམ་པར་ལྟ་བའི་མྱིག -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Suviśākha -suviśākha -sa ga bzang po -ས་ག་བཟང་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Suviśālābha -suviśālābha -’od shin tu yangs pa -འོད་ཤིན་ཏུ་ཡངས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Suviśuddhacandrābhā -suviśuddhacandrābhā -zla ba shin tu rnam par dag pa’i ’od -ཟླ་བ་ཤིན་ཏུ་རྣམ་པར་དག་པའི་འོད། -- -A goddess of the night in the distant past.
-
- -
-
- -Suviśuddhajñānakusumāvabhāsa -suviśuddhajñānakusumāvabhāsa -ye shes shin tu rnam par dag pa’i me tog snang ba -ཡེ་ཤེས་ཤིན་ཏུ་རྣམ་པར་དག་པའི་མེ་ཏོག་སྣང་བ། -- -A buddha in the distant past
-
- -
-
- -Suvrata -suvrata -brtul zhugs bzang po -བརྟུལ་ཞུགས་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Suyāma -suyāma -rab mtshe ma -རབ་མཚེ་མ། -- -The principal deity in the Yāma paradise.
-
- -
-
- -Svācāra -svācāra -ngang tshul bzang po -ངང་ཚུལ་བཟང་པོ། -- -A head merchant’s son in Dhanyākara.
-
- -
-
- -Svarāṅgaśūra -svarāṅgaśūra -dbyangs kyi yan lag dpa’ bo -དབྱངས་ཀྱི་ཡན་ལག་དཔའ་བོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Svaśarīraprabha -svaśarīraprabha -rang gi lus kyi ’od -རང་གི་ལུས་ཀྱི་འོད། -- -The forty-sixth buddha in a kalpa in the distant past.
-
- -
-
- -Tāreśvararāja -tāreśvararāja -skar ma’i dbang phyug rgyal po -སྐར་མའི་དབང་ཕྱུག་རྒྱལ་པོ། -- -A buddha in an eastern realm.
-
- -
-
- -Tashi Wangchuk -- bkra shis dbang phyug -བཀྲ་ཤིས་དབང་ཕྱུག -- -An editor of the Degé version of the
Gaṇḍavyūha . -
- -
-
- -Tathāgatakulagotrodgata -tathāgatakulagotrodgata -de bzhin gshegs pa’i rgyud kyi gdung gis ’phags pa -དེ་བཞིན་གཤེགས་པའི་རྒྱུད་ཀྱི་གདུང་གིས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Tathatāprabha -tathatāprabha -de bzhin nyid ’od -དེ་བཞིན་ཉིད་འོད། -- -The seventy-first buddha in a kalpa in the distant past.
-
- -
-
- -Tejaśrī -tejaśrī -gzi brjid dpal -གཟི་བརྗིད་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Tejovat -tejovat -gzi brjid ldan -གཟི་བརྗིད་ལྡན། -- -The ninety-fifth buddha in a kalpa in the distant past. BHS verse:
-Tejavati .
- -
-
- -Tejodhipati -tejodhipati -gzi brjid kyi dbang po -གཟི་བརྗིད་ཀྱི་དབང་པོ། -- -A prince in another world in the distant past.
-
- -
-
- -Tiṣya -tiṣya -rgyal -རྒྱལ། -- -In chapter 29 the name of the sixth buddha in a list that begins with Kanakamuni. In chapter 44 it is the name of - one of the future buddhas of this kalpa.
-
- -
-
- -Trisong Detsen -- khri srong lde btsan -ཁྲི་སྲོང་ལྡེ་བཙན། -- -King of Tibet who reigned circa 742/55–798/804
-ce.
- -
-
- -Tryadhvalakṣaṇapratibhāsatejas -tryadhvalakṣaṇapratibhāsatejas -dus gsum gyi mtshan rab tu snang ba’i gzi brjid -དུས་གསུམ་གྱི་མཚན་རབ་ཏུ་སྣང་བའི་གཟི་བརྗིད། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Tryadhvaprabhaghoṣa -tryadhvaprabhaghoṣa -dus gsum ’od dbyangs -དུས་གསུམ་འོད་དབྱངས། -- -A buddha in the distant past. BHS:
-Triyadhvaprabhaghoṣa .
- -
-
- -Tryadhvapratibhāsaprabha -tryadhvapratibhāsaprabha -dus gsum snang ba’i ’od -དུས་གསུམ་སྣང་བའི་འོད། -- -The eightieth buddha in a kalpa in the distant past. BHS:
-Triyadhvapratibhāsaprabha .
- -
-
- -Tryadhvāvabhāsabuddhi -tryadhvāvabhāsabuddhi -dus gsum snang ba’i blo -དུས་གསུམ་སྣང་བའི་བློ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Tushun -- thu thu zhun -ཐུ་ཐུ་ཞུན། -- -Also written Dushun (557–640). The first patriarch of the Huayan School, which is based on the
Avataṃsaka Sūtra . -
- -
-
- -Rucirabrahmā -rucirabrahmā -tshangs pa yid du ’ong ba -ཚངས་པ་ཡིད་དུ་འོང་བ། -- -Literally “Attractive Brahmā,” an epithet for Brahmā, one of the epithets that in the non-Buddhist tradition - designated him as the primordial creator.
-
- -
-
- -Udāradeva -udāradeva -rlabs chen lha -རླབས་ཆེན་ལྷ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Ulkādhāriṇ -ulkādhāriṇ -sgron ma ’dzin pa -སྒྲོན་མ་འཛིན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Üpa Sangyé Bum -- dbus pa sangs rgyas ’bum -དབུས་པ་སངས་རྒྱས་འབུམ། -- -Unidentified.
-
- -
-
- -Upacitaskandha -upacitaskandha -phung po bstsags pa -ཕུང་པོ་བསྩགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Upananda -upananda -bsnyen dga’ bo -བསྙེན་དགའ་བོ། -- -One of the main nāga kings, usually associated with the nāga king Nanda.
-
- -
-
- -Upaśamavat -upaśamavat -nye bar zhi ba mnga’ ba -ཉེ་བར་ཞི་བ་མངའ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Ūrṇaśrīprabhāsamati -ūrṇaśrīprabhāsamati -mdzod spu’i dpal gyi ’od kyi blo gros -མཛོད་སྤུའི་དཔལ་གྱི་འོད་ཀྱི་བློ་གྲོས། -- -A buddha in the distant past.
-
- -
-
- -Uṣṇīṣakośasarvadharmaprabhāmaṇḍalamegha -uṣṇīṣakośasarvadharmaprabhāmaṇḍalamegha -gtsug tor gyi mdzod chos thams cad kyi ’od kyi dkyil ’khor gyi - sprin -གཙུག་ཏོར་གྱི་མཛོད་ཆོས་ཐམས་ཅད་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་གྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Uṣṇīṣaśrī -uṣṇīṣaśrī -gtsug tor dpal -གཙུག་ཏོར་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Utpalanetra -utpalanetra -ut+pa la’i myig -ཨུཏྤ་ལའི་མྱིག -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Uttāpanarājamati -uttāpanarājamati -sbyong ba’i rgyal po -སྦྱོང་བའི་རྒྱལ་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Uttaradatta -uttaradatta -bla mas bon pa -བླ་མས་བོན་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vacanaśrī -vacanaśrī -nor gyi dpal -ནོར་གྱི་དཔལ། -- -A buddha in the distant past.
-
- -
-
- -Vaidyarāja -vaidyarāja -sman pa’i rgyal po -སྨན་པའི་རྒྱལ་པོ། -- -The last of five hundred buddhas in a kalpa in the distant future.
-
- -
-
- -Vaidyottama -vaidyottama -sman pa’i dam pa -སྨན་པའི་དམ་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vairocana -vairocana -rnam par snang mdzad -རྣམ་པར་སྣང་མཛད། -- -“The Illuminator.” Used in this sūtra as an epithet for the Buddha Śākyamuni, who appears in millions of places - simultaneously, or, one could say, the buddha who emanates millions of buddhas including Śākyamuni. This is also - the name for the principal buddha in the Caryā and Yoga tantras. In this sūtra it is also the name of a buddha - that Muktaka sees in a distant realm, and also the name of a buddha in the distant past that Āśā was a student of - in a previous life. In chapter 29 the layman Veṣṭhila refers to Vairocana as the principal example of present - buddhas, presumably referring to Śākyamuni.
-
- -
-
- -Vairocanadhvaja -vairocanadhvaja -rnam par snang ba’i rgyal mtshan -རྣམ་པར་སྣང་བའི་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Vairocanagarbha -vairocanagarbha -rnam par snang ba’i snying po -རྣམ་པར་སྣང་བའི་སྙིང་པོ། -- -The name of a bodhisattva in the presence of the Buddha at Śrāvastī, and also the name of a bodhisattva seen by - Muktaka in the buddha realm of the Buddha Tāreśvararāja in the east.
-
- -
-
- -Vairocanaketu -vairocanaketu -rnam par snang mdzad dpal -རྣམ་པར་སྣང་མཛད་དཔལ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vairocanaprabhaśrī -vairocanaprabhaśrī -rnam par snang mdzad ’od dpal -རྣམ་པར་སྣང་མཛད་འོད་དཔལ། -- -The sixty-eighth buddha in the distant past. BHS verse:
-- .Vairocanaprabhaśirī -
- -
-
- -Vairocanaprabhavyūha -vairocanaprabhavyūha -rnam par snang mdzad ’od kyi rgyan -རྣམ་པར་སྣང་མཛད་འོད་ཀྱི་རྒྱན། -- -A buddha in the distant past. BHS verse:
-- .Vairocanaprabhaviyūha -
- -
-
- -Vairocanapraṇidhānanābhiraśmiprabha -vairocanapraṇidhānanābhiraśmiprabha -rnam par snang ba’i smon lam gyi gtsug gi ’od zer snang ba -རྣམ་པར་སྣང་བའི་སྨོན་ལམ་གྱི་གཙུག་གི་འོད་ཟེར་སྣང་བ། -- -A bodhisattva from an eastern realm.
-
- -
-
- -Vairocanapraṇidhijñānaketu -vairocanapraṇidhijñānaketu -rnam par snang ba’i smon lam ye shes dpal -རྣམ་པར་སྣང་བའི་སྨོན་ལམ་ཡེ་ཤེས་དཔལ། -- -A bodhisattva from a northwestern buddha realm. Also known as Vairocanapraṇidhānaketudhvaja.
-
- -
-
- -Vairocanapraṇidhānaketudhvaja -vairocanapraṇidhānaketudhvaja -rnam par snang mdzad kyi smon lam dpal gyi rgyal mtshan -རྣམ་པར་སྣང་མཛད་ཀྱི་སྨོན་ལམ་དཔལ་གྱི་རྒྱལ་མཚན། -- -A bodhisattva from a northwestern realm. Also known as Vairocanapraṇidhijñānaketu.
-
- -
-
- -Vairocanarakṣita -vairocanarakṣita -bai ro tsa na rak+Shi ta -བཻ་རོ་ཙ་ན་རཀྵི་ཏ། -- -Eighth-century Tibetan master and translator, usually referred to simply as
-Vairocana or - Bairotsana.
- -
-
- -Vairocanaratnapadmagarbhaśrīcūḍa -vairocanaratnapadmagarbhaśrīcūḍa -rnam par snang ba rin chen pad mo dpal gyi gtsug phud snying po -རྣམ་པར་སྣང་བ་རིན་ཆེན་པད་མོ་དཔལ་གྱི་གཙུག་ཕུད་སྙིང་པོ། -rnam par snang ba rin chen pad+mo dpal gyi gtsug phud snying po -རྣམ་པར་སྣང་བ་རིན་ཆེན་པདྨོ་དཔལ་གྱི་གཙུག་ཕུད་སྙིང་པོ། -- -A cakravartin king in the distant past.
-
- -
-
- -Vairocanaśrī -vairocanaśrī -rnam par snang ba’i dpal -རྣམ་པར་སྣང་བའི་དཔལ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Vairocanaśrīgarbha -vairocanaśrīgarbha -rnam par snang mdzad dpal gyi snying po -རྣམ་པར་སྣང་མཛད་དཔལ་གྱི་སྙིང་པོ། -- -A buddha in the distant past.
-
- -
-
- -Vairocanaśrīgarbharāja -vairocanaśrīgarbharāja -rnam par snang mdzad dpal gyi snying po’i rgyal po -རྣམ་པར་སྣང་མཛད་དཔལ་གྱི་སྙིང་པོའི་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Vairocanaśrīsumeru -*vairocanaśrīsumeru -rnam par snang mdzad dpal gyi ri rab -རྣམ་པར་སྣང་མཛད་དཔལ་གྱི་རི་རབ། -- -One of countless buddhas in a past kalpa. Not present in available Sanskrit editions.
-
- -
-
- -Vairocanaśrītejorāja -vairocanaśrītejorāja -rnam par snang mdzad dpal gyi gzi brjid rgyal po -རྣམ་པར་སྣང་མཛད་དཔལ་གྱི་གཟི་བརྗིད་རྒྱལ་པོ། -- -A buddha in an eastern realm.
-
- -
-
- -Vairocanottarajñānin -vairocanottarajñānin -rnam par snang ba dam pa’i ye shes -རྣམ་པར་སྣང་བ་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Vaiśāradyavajranārāyaṇasiṃha -vaiśāradyavajranārāyaṇasiṃha -mi bsnyengs pa’i rdo rje seng ge mthu bo che -མི་བསྙེངས་པའི་རྡོ་རྗེ་སེང་གེ་མཐུ་བོ་ཆེ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Vaiśravaṇa -vaiśravaṇa -ngal bso po -ངལ་བསོ་པོ། -- -As one of the Four Mahārājas, he is the lord of the northern region of the world and the northern continent, though - in early Buddhism he is the lord of the far north of India and beyond. He is also the lord of the yakṣas and a - lord of wealth. Translated in other sūtras as
-rnam thos kyi bu - andmchog gi gzugs .
- -
-
- -Vajra -vajra -rdo rje -རྡོ་རྗེ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vajragiri -vajragiri -rdo rje ri bo -རྡོ་རྗེ་རི་བོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vajrābha -vajrābha -’od snang rdo rje -འོད་སྣང་རྡོ་རྗེ། -- -A buddha.
-
- -
-
- -Vajrajñānaparvata -vajrajñānaparvata -ye shes rdo rje’i ri bo -ཡེ་ཤེས་རྡོ་རྗེའི་རི་བོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vajramaṇivicitra -vajramaṇivicitra -rdo rje rin po ches rnam par brgyan pa -རྡོ་རྗེ་རིན་པོ་ཆེས་རྣམ་པར་བརྒྱན་པ། -- -One of the future buddhas of this kalpa.
-
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-
- -Vajramati -vajramati -rdo rje blo gros -རྡོ་རྗེ་བློ་གྲོས། -- -One of the future buddhas of this kalpa.
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- -Vajranābhi -vajranābhi -rdo rje’i gtsug -རྡོ་རྗེའི་གཙུག -rdo rje’i gtsugs -རྡོ་རྗེའི་གཙུགས། -- -The names of two buddhas in the past: one not long before Dīpaṅkara and another in the far distant past. BHS verse: -
-Vajiranābhi .
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- -Vajranārāyaṇaketu -vajranārāyaṇaketu -rdo rje mthu bo che’i dpal -རྡོ་རྗེ་མཐུ་བོ་ཆེའི་དཔལ། -- -A buddha in the distant past.
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- -Vajranetra -vajranetra -rdo rje’i myig -རྡོ་རྗེའི་མྱིག -- -A bodhisattva present in Śrāvastī.
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- -Vajrapadavikrāmin -vajrapadavikrāmin -rdo rje’i gom pas rnam par gnon pa -རྡོ་རྗེའི་གོམ་པས་རྣམ་པར་གནོན་པ། -- -A bodhisattva in a northern realm.
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- -Vajrapāṇi -vajrapāṇi -lag na rdo rje -ལག་ན་རྡོ་རྗེ། -- -In the sūtra tradition,
-Vajrapāṇi was a yakṣa who acted as the Buddha Śākyamuni’s - bodyguard. Also identified as being a manifestation of Śakra and could appear as a number ofvajrapāṇi s to guard the Buddha. With the advent of the Mantrayāna he is a bodhisattva. Also a - euphemism for Indra or a group of vajra-wielding deities in Indra’s realm.
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- -Vajrapramardana -vajrapramardana -rdo rje rab tu ’dul ba -རྡོ་རྗེ་རབ་ཏུ་འདུལ་བ། -- -A buddha in a northern realm.
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- -Vajraratnagiritejas -vajraratnagiritejas -rdo rje rin po che’i ri’i gzi brjid -རྡོ་རྗེ་རིན་པོ་ཆེའི་རིའི་གཟི་བརྗིད། -- -“The Magnificence of a Mountain of Precious Diamonds.” The precious elephant of a cakravartin in the past.
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- -Vajrasāgaradhvajamegha -vajrasāgaradhvajamegha -rdo rje ltar brtan pa’i rgyal mtshan rgya mtsho’i sprin -རྡོ་རྗེ་ལྟར་བརྟན་པའི་རྒྱལ་མཚན་རྒྱ་མཚོའི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
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- -Vajrāsana -vajrāsana -rdo rje gdan pa -རྡོ་རྗེ་གདན་པ། -- -This is Amoghavajra, Vajrāsana the younger (eleventh century), who was the successor of Vajrāsana the elder. They - were both the abbots of the Vajrāsana Monastery in what is now Bodhgaya. His teachings are important in the Sakya - tradition.
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- -Vajrāśayagiriśrī -vajrāśayagiriśrī -dgongs pa rdo rje ri bo dpal -དགོངས་པ་རྡོ་རྗེ་རི་བོ་དཔལ། -- -The eighty-second buddha in a kalpa in the distant past. BHS verse:
-Vajrāśayagiriśirī .
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- -Vajraśuddha -vajraśuddha -rdo rje dag pa -རྡོ་རྗེ་དག་པ། -- -One of the future buddhas of this kalpa.
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- -Vajrottarajñānin -vajrottarajñānin -rdo rje dam pa’i ye shes -རྡོ་རྗེ་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
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- -Vākyanuda -vākyanuda -gsung sgrog pa -གསུང་སྒྲོག་པ། -- -One of the future buddhas of this kalpa.
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- -Vākyaccheda -vākyaccheda -tshig gcod pa -ཚིག་གཅོད་པ། -- -One of the future buddhas of this kalpa.
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- -Varalakṣaṇaśrī -varalakṣaṇaśrī -dam pa’i mtshan gyi dpal gyur -དམ་པའི་མཚན་གྱི་དཔལ་གྱུར། -- -The forty-fourth buddha in a realm in the distant past, also one of countless buddhas in another past kalpa. BHS - verse:
-Varalakṣaṇaśiri .
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- -Varuṇa -varuṇa -chu’i lha -ཆུའི་ལྷ། -chu yi lha -ཆུ་ཡི་ལྷ། -- -The name of the deity of water, whose weapon is a noose. In the Vedas, Varuṇa is an important deity and in - particular the deity of the sky, but in later Indian tradition he is the deity of the water and the underworld. - The Tibetan does not attempt to translate his name but instead has “god of water.” The Sanskrit name has ancient - pre-Sanskrit origins, and, as he was originally the god of the sky, is related to the root
-vṛ , meaning “enveloping” or “covering.” He has the same ancient - origins as the ancient Greek sky deity Uranus and the Zoroastrian supreme deity Mazda.
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- -Varuṇadeva -varuṇadeva -chu bo’i lha -ཆུ་བོའི་ལྷ། -- -A buddha in the past.
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- -Varuṇākṣa -varuṇākṣa -chu’i lha’i spyan -ཆུའི་ལྷའི་སྤྱན། -- -One of the future buddhas of this kalpa.
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- -Varuṇaśrī -varuṇaśrī -chu’i dpal -ཆུའི་དཔལ། -- -One of the future buddhas of this kalpa.
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- -Vāsantī -vāsantī -dpyid dang ldan pa -དཔྱིད་དང་ལྡན་པ། -- -A night goddess.
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- -Vaśavartin -vaśavartin -dbang bsgyur -དབང་བསྒྱུར། -dbang sgyur -དབང་སྒྱུར། -- -The principal deity in the Paranirmitavaśavartin paradise. It is the highest paradise in the desire realm.
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- -Vaśavartiyajñayaśayaṣṭimati -vaśavartiyajñayaśayaṣṭimati -dbang sgyur mchod sbyin grags pa’i mchod sdong blo -དབང་སྒྱུར་མཆོད་སྦྱིན་གྲགས་པའི་མཆོད་སྡོང་བློ། -- -The hundred-and-sixth buddha in a kalpa in the distant past.
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- -Vaśībhūta -vaśībhūta -dbang du gyur pa -དབང་དུ་གྱུར་པ། -- -One of the future buddhas of this kalpa.
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- -Vasudatta -vasudatta -lhas byin -ལྷས་བྱིན། -- -An upāsaka in Dhanyākara.
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- -Vāsudeva -vāsudeva -lha’i dbyig -ལྷའི་དབྱིག -- -One of the future buddhas of this kalpa.
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- -Vasumitrā -vasumitrā -lha’i bshes gnyen -ལྷའི་བཤེས་གཉེན། -- -An courtesan in Ratnavyūha.
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- -Vegadhārin -vegadhārin -shugs drag ’dzin pa -ཤུགས་དྲག་འཛིན་པ། -- -One of the future buddhas of this kalpa.
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- -Vegaprabhaśamathaghoṣa -vegaprabhaśamathaghoṣa -shugs ’od zhi gnas dbyangs kyi rgyal -ཤུགས་འོད་ཞི་གནས་དབྱངས་ཀྱི་རྒྱལ། -- -The ninety-sixth buddha in a kalpa in the distant past.
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- -Vegarājamati -vegarājamati -shugs kyi rgyal blo -ཤུགས་ཀྱི་རྒྱལ་བློ། -- -The twenty-fifth buddha in a kalpa in the distant past.
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- -Veśadhārin -veśadhārin -shugs mnga’ ba -ཤུགས་མངའ་བ། -- -A buddha in the distant past.
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- -Veṣṭhila -veṣṭhila -nan khugs -ནན་ཁུགས། -- -A householder, the kalyāṇamitra of chapter 29.
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- -Vibuddhajñānabodhidhvajatejas -vibuddhajñānabodhidhvajatejas -byang chub rnam par sangs rgyas pa’i ye shes gzi brjid -བྱང་ཆུབ་རྣམ་པར་སངས་རྒྱས་པའི་ཡེ་ཤེས་གཟི་བརྗིད། -- -One of countless buddhas in a past kalpa.
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- -Vibhaktāṅga -vibhaktāṅga -yan lag rnam par phye ba -ཡན་ལག་རྣམ་པར་ཕྱེ་བ། -- -One of the future buddhas of this kalpa.
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- -Vibhavagandha -vibhavagandha -dri zhim po’i longs spyod -དྲི་ཞིམ་པོའི་ལོངས་སྤྱོད། -- -One of the future buddhas of this kalpa.
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- -Vibhāvanagandha -vibhāvanagandha -dri zhim po rnam par phye ba -དྲི་ཞིམ་པོ་རྣམ་པར་ཕྱེ་བ། -- -One of the future buddhas of this kalpa.
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- -Vibhāvitamati -vibhāvitamati -blo gros rnam par bsgoms pa -བློ་གྲོས་རྣམ་པར་བསྒོམས་པ། -- -One of the future buddhas of this kalpa.
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- -Vibhudatta -vibhudatta -kun khyab sbyin -ཀུན་ཁྱབ་སྦྱིན། -- -A bhikṣu who was a pupil of Śāriputra.
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- -Vibhūṣita -vibhūṣita -rnam par brgyan pa -རྣམ་པར་བརྒྱན་པ། -- -One of the future buddhas of this kalpa.
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- -Vibhūṣitāṅga -vibhūṣitāṅga -yan lag rnam par brgyan pa -ཡན་ལག་རྣམ་པར་བརྒྱན་པ། -- -One of the future buddhas of this kalpa.
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- -Vibhūtabhūta -vibhūtabhūta -longs spyod tshogs pa -ལོངས་སྤྱོད་ཚོགས་པ། -- -One of the future buddhas of this kalpa.
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- -Vibhūtapati -vibhūtapati -longs spyod ’thun pa -ལོངས་སྤྱོད་འཐུན་པ། -- -One of the future buddhas of this kalpa.
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- -Vibhūti -vibhūti -phun sum sna tshogs -ཕུན་སུམ་སྣ་ཚོགས། -- -One of the future buddhas of this kalpa.
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- -Vibuddhi -vibuddhi -thugs rnam par sangs rgyas -ཐུགས་རྣམ་པར་སངས་རྒྱས། -- -One of the future buddhas of this kalpa.
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- -Vicitrabhūta -vicitrabhūta -gtsug phud rnam par mdzes pa -གཙུག་ཕུད་རྣམ་པར་མཛེས་པ། -- -One of the future buddhas of this kalpa.
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- -Vicitragātra -vicitragātra -sku rnam par mdzes pa -སྐུ་རྣམ་པར་མཛེས་པ། -- -One of the future buddhas of this kalpa.
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- -Vicitraraśmijvalanacandra -vicitraraśmijvalanacandra -’od gzer sna tshogs ’bar ba’i zla ba -འོད་གཟེར་སྣ་ཚོགས་འབར་བའི་ཟླ་བ། -- -A buddha in the distant past.
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- -Vicitravyūhaprabhā -vicitravyūhaprabhā -rgyan sna tshogs kyi ’od -རྒྱན་སྣ་ཚོགས་ཀྱི་འོད། -- -A four-continent world in the distant past.
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- -Vidvān -vidvān -mkhas pa -མཁས་པ། -- -A householder, the kalyāṇamitra of chapter 17.
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- -Vighuṣṭakīrti -vighuṣṭakīrti -snyan pa rnam par grags pa -སྙན་པ་རྣམ་པར་གྲགས་པ། -- -A head merchant in the distant past.
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- -Vighuṣṭaśabda -vighuṣṭaśabda -sgra rnam par grags pa -སྒྲ་རྣམ་པར་གྲགས་པ། -- -One of the future buddhas of this kalpa.
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- -Vijitāvin -vijitāvin -rnam par rgyal ba -རྣམ་པར་རྒྱལ་བ། -- -A prince in another world in the distant past.
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- -Vikrāntadevagati -vikrāntadevagati -rnam par gnon pa’i lha stabs -རྣམ་པར་གནོན་པའི་ལྷ་སྟབས། -- -The twenty-ninth buddha in a kalpa in the distant past.
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- -Vikurvitaprabha -vikurvitaprabha -rnam par ’phrul pa’i ’od -རྣམ་པར་འཕྲུལ་པའི་འོད། -- -A bodhisattva present in Śrāvastī.
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- -Vimala -vimala -dri ma med pa -དྲི་མ་མེད་པ། -- -The past buddha the preceded Dīpaṅkara in our world.
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- -Vimalabāhu -vimalabāhu -dri ma myed pa -དྲི་མ་མྱེད་པ། -- -A buddha in the distant past.
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- -Vimalabuddhi -vimalabuddhi -dri ma myed pa’i blo -དྲི་མ་མྱེད་པའི་བློ། -- -A bodhisattva present in Śrāvastī.
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- -Vimaladharmaparvatajñānaśikharābha -vimaladharmaparvatajñānaśikharābha -chos dri ma med pa’i ri bo ye shes kyi rtse mo’i ’od -ཆོས་དྲི་མ་མེད་པའི་རི་བོ་ཡེ་ཤེས་ཀྱི་རྩེ་མོའི་འོད། -- -A buddha in the distant past.
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- -Vimaladhvaja -vimaladhvaja -dri myed rgyal mtshan -དྲི་མྱེད་རྒྱལ་མཚན། -rgyal mtshan dri ma med pa -རྒྱལ་མཚན་དྲི་མ་མེད་པ། -- -In chapter 1 it is the name of one of the bodhisattvas in the presence of the Buddha at Śrāvastī (translated as -
-dri myed rgyal mtshan ). In chapter 44 it is the name of a - bodhisattva in another world in the distant past (translated asrgyal - mtshan dri ma med pa ).
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- -Vimalanetra -vimalanetra -dri ma myed pa’i myig -དྲི་མ་མྱེད་པའི་མྱིག -mig dri ma med pa -མིག་དྲི་མ་མེད་པ། -- -In chapter 1,
-dri ma myed pa’i myig is the name of a bodhisattva present with - the Buddha Śākyamuni in Śrāvastī; in chapter 43,mig dri ma med pa is the - name of the precious minister of a cakravartin.
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- -Vimalaprabha -vimalaprabha -dri ma myed pa’i ’od -དྲི་མ་མྱེད་པའི་འོད། -- -A bodhisattva present in Śrāvastī.
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- -Vimalasaṃbhavaprabhā -vimalasaṃbhavaprabhā -dri ma med pa skyed pa’i ’od -དྲི་མ་མེད་པ་སྐྱེད་པའི་འོད། -- -A queen’s nurse in another world in the distant past.
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- -Vimalaśrīmegha -vimalaśrīmegha -ye shes dri ma med pa phun sum tshogs pa’i sprin -ཡེ་ཤེས་དྲི་མ་མེད་པ་ཕུན་སུམ་ཚོགས་པའི་སྤྲིན། -- -A buddha in the distant past.
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- -Vimalatejaḥprabha -vimalatejaḥprabha -gzi brjid dri ma myed pa’i ’od -གཟི་བརྗིད་དྲི་མ་མྱེད་པའི་འོད། -- -A bodhisattva present in Śrāvastī.
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- -Vimalatejas -vimalatejas -dri ma myed pa’i gzi brjid -དྲི་མ་མྱེད་པའི་གཟི་བརྗིད། -- -A bodhisattva present in Śrāvastī.
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- -Vimalavakrabhānuprabha -vimalavakrabhānuprabha -nyi ma ltar bzhin mdog dri ma med pa -ཉི་མ་ལྟར་བཞིན་མདོག་དྲི་མ་མེད་པ། -- -A cakravartin king in another world in the distant past.
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- -Vimalavatsa -vimalavatsa -dri ma myed pa’i sras -དྲི་མ་མྱེད་པའི་སྲས། -- -A buddha in the distant past.
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- -Vimalottarajñānin -vimalottarajñānin -dri myed dam pa’i ye shes -དྲི་མྱེད་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva.
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- -Vimativikiraṇa -vimativikiraṇa -yid gnyis rnam par sel ba -ཡིད་གཉིས་རྣམ་པར་སེལ་བ། -- -One of the future buddhas of this kalpa.
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- -Vimokṣacandra -vimokṣacandra -rnam par thar pa’i zla ba -རྣམ་པར་ཐར་པའི་ཟླ་བ། -- -One of the future buddhas of this kalpa.
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- -Vimuktighoṣa -vimuktighoṣa -rnam par grol ba’i dbyangs -རྣམ་པར་གྲོལ་བའི་དབྱངས། -- -One of the future buddhas of this kalpa.
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- -
-
- -Vinarditarāja -vinarditarāja -rnam par bsgrags pa’i rgyal po -རྣམ་པར་བསྒྲགས་པའི་རྒྱལ་པོ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vipaśyin -vipaśyin -rnam par gzigs -རྣམ་པར་གཟིགས། -- -In early Buddhism the first of seven buddhas, with Śākyamuni as the seventh. The first three buddhas—Vipaśyin, - Śikhin, and Viśvabhuk—appeared in a kalpa earlier than our
-Bhadra kalpa, and therefore Śākyamuni is - more commonly referred to as the fourth buddha.
- -
-
- -Vipulabuddhi -vipulabuddhi -rgya chen blo -རྒྱ་ཆེན་བློ། -- -The forty-first buddha in a kalpa in the distant past, and also the eighty-eighth buddha in another kalpa in the - distant past.
-
- -
-
- -Vipuladharmādhimuktisaṃbhavatejas -vipuladharmādhimuktisaṃbhavatejas -chos rgya chen po la mos pa yang dag par ’byung ba’i gzi brjid -ཆོས་རྒྱ་ཆེན་པོ་ལ་མོས་པ་ཡང་དག་པར་འབྱུང་བའི་གཟི་བརྗིད། -- -A buddha in the distant past; the name as given in the prose passages. In verse he is called Adhimuktitejas.
-
- -
-
- -Vipulaguṇajyotiḥprabha -vipulaguṇajyotiḥprabha -yon tan rgya chen po gzi brjid kyi ’od -ཡོན་ཏན་རྒྱ་ཆེན་པོ་གཟི་བརྗིད་ཀྱི་འོད། -- -A buddha in the distant past.
-
- -
-
- -Vipulakīrti -vipulakīrti -grags yangs -གྲགས་ཡངས། -- -A buddha in the distant past.
-
- -
-
- -Vipulamahājñānaraśmirāja -vipulamahājñānaraśmirāja -ye shes chen po’i ’od gzer shin tu yangs pa’i rgyal po -ཡེ་ཤེས་ཆེན་པོའི་འོད་གཟེར་ཤིན་ཏུ་ཡངས་པའི་རྒྱལ་པོ། -- -A buddha in the distant past.
-
- -
-
- -Viraja -viraja -rdul dang bral ba -རྡུལ་དང་བྲལ་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Virajadhvaja -virajadhvaja -rdul myed rgyal mtshan -རྡུལ་མྱེད་རྒྱལ་མཚན། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Virajaprabha -virajaprabha -rdul dang bral ba’i ’od -རྡུལ་དང་བྲལ་བའི་འོད། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Vajraprabha -vajraprabha -rdo rje’i ’od -རྡོ་རྗེའི་འོད། -- -The fifty-fourth buddha in the distant past. See
-.
- -
-
- -Virajottarajñānin -virajottarajñānin -rdul myed dam pa’i ye shes -རྡུལ་མྱེད་དམ་པའི་ཡེ་ཤེས། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Virūḍhaka -virūḍhaka -’phags skyes po -འཕགས་སྐྱེས་པོ། -- -One of the Four Mahārājas, he is the guardian of the southern direction and the lord of the kumbhāṇḍas.
-
- -
-
- -Virūpākṣa -virūpākṣa -mig mi bzang -མིག་མི་བཟང་། -- -One of the Four Mahārājas, he is the guardian of the western direction and traditionally the lord of the nāgas.
-
- -
-
- -Viśākhadeva -viśākhadeva -sa ga’i lha -ས་གའི་ལྷ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Viśālabuddhi -viśālabuddhi -yangs pa’i blo -ཡངས་པའི་བློ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Viśeṣodgata -viśeṣodgata -khyad par gyis ’phags pa -ཁྱད་པར་གྱིས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Viśiṣṭa -viśiṣṭa -rnam par grags pa -རྣམ་པར་གྲགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Viśiṣṭacandra -viśiṣṭacandra -zla ba rnam par ’phags pa -ཟླ་བ་རྣམ་པར་འཕགས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Viśuddhabuddhi -viśuddhabuddhi -rnam par sangs rgyas pa’i blo -རྣམ་པར་སངས་རྒྱས་པའི་བློ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Viśuddhacārin -viśuddhacārin -rnam dag spyod pa -རྣམ་དག་སྤྱོད་པ། -- -A bhikṣu who was a pupil of Śāriputra.
-
- -
-
- -Viśuddhamati -viśuddhamati -rnam dag blo gros -རྣམ་དག་བློ་གྲོས། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Viśuddhanandin -viśuddhanandin -rnam par dag pas dgyes pa -རྣམ་པར་དག་པས་དགྱེས་པ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Viśuddhanetra -viśuddhanetra -rnam par dag pa’i myig -རྣམ་པར་དག་པའི་མྱིག -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Viśuddhanetrābhā -viśuddhanetrābhā -mig rnam par dag pa -མིག་རྣམ་པར་དག་པ། -- -A night goddess in the distant past.
-
- -
-
- -Viśvabhuk -viśvabhuk -thams cad mnga’ ba -ཐམས་ཅད་མངའ་བ། -- -In early Buddhism the third of seven buddhas, with Śākyamuni as the seventh. The first three buddhas—Vipaśyin, - Śikhin, and Viśvabhuk—appeared in a kalpa earlier than our
-Bhadra kalpa, and therefore Śākyamuni is - more commonly referred to as the fourth buddha.
- -
-
- -Viśvāmitra -viśvāmitra -kun gyi bshes gnyen -ཀུན་གྱི་བཤེས་གཉེན། -- -In chapter 44 it is the name of one of the future buddhas of this kalpa. It is also the name of the kalyāṇamitra in - chapter 46, the teacher of children.
-
- -
-
- -Viśvavarṇa -viśvavarṇa -thams cad kha dog -ཐམས་ཅད་ཁ་དོག -- -One of the future buddhas of this kalpa.
-
- -
-
- -Vratamaṇḍala -vratamaṇḍala -brtul zhugs dkyil ’khor -བརྟུལ་ཞུགས་དཀྱིལ་འཁོར། -- -The forty-fifth buddha in a kalpa in the distant past.
-
- -
-
- -Vratasamudra -vratasamudra -brtul zhugs rgya mtsho -བརྟུལ་ཞུགས་རྒྱ་མཚོ། -- -A buddha in the distant past.
-
- -
-
- -Yama -yama -gshin rje -གཤིན་རྗེ། -- -The lord of death, who judges the dead and rules over the hells; the realm of Yama is synonymous with the world of - the pretas.
-
- -
-
- -Yaśaḥparvataśrīmegha -yaśaḥparvataśrīmegha -grags pa’i ri bo dpal gyi sprin -གྲགས་པའི་རི་བོ་དཔལ་གྱི་སྤྲིན། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Yaśaḥśuddhodita -yaśaḥśuddhodita -grags pa dag pas byung ba -གྲགས་པ་དག་པས་བྱུང་བ། -- -One of the future buddhas of this kalpa.
-
- -
-
- -Yaśaḥparvata -yaśaḥparvata -grags pa’i ri bo -གྲགས་པའི་རི་བོ། -- -The seventh buddha in a kalpa in the distant past.
-
- -
-
- -Yaśas -yaśas -grags pa -གྲགས་པ། -- -The names of two future buddhas in this kalpa.
-
- -
-
- -Yaśottara -yaśottara -grags mchog -གྲགས་མཆོག -- -In chapter 29 the name of the eighth buddha in a list that begins with Kanakamuni. In the
Mahāvastu there is a list of past buddhas in which Yaśottara appears between Tiṣya and Puṣya. -
- -
-
- -Yaśodeva -yaśodeva -grags pa’i lha -གྲགས་པའི་ལྷ། -- -An upāsaka in Dhanyākara.
-
- -
-
- -Yaśodgata -yaśodgata -grags pas ’phags pa -གྲགས་པས་འཕགས་པ། -- -A bodhisattva present in Śrāvastī.
-
- -
-
- -Yeshé Dé -- ye shes sde -ཡེ་ཤེས་སྡེ། -- -Chief editor of the translation program based in Samyé Monastery from the late eighth to early ninth century in - Tibet. He was from the Nanam (
-sna nam ) clan, and so is often - called Nanam Yeshé Dé.
- -
-
- -Samantābhaśrī -samantābhaśrī -kun tu snang ba’i dpal -ཀུན་ཏུ་སྣང་བའི་དཔལ། -- -A buddha in the distant past. BHS verse:
-Samantābhaśiri .
- -
-
- -Tenpa Tsering -- bstan pa tshe ring -བསྟན་པ་ཚེ་རིང་། -- -(1678–1738). King of Degé.
-
- -
-
- -Utpalabhūti -utpalabhūti -ut pa la -ཨུཏ་པ་ལ། -- -A perfume-seller head merchant and the kalyāṇamitra of chapter 24.
-
- -
-
- -Avalokitanetra -avalokitanetra -- - - -A bodhisattva present in Śrāvastī. See
-.
- -
-
- -Sutejomaṇḍalaratiśrī -sutejomaṇḍalaratiśrī -gzi brjid kyi dkyil ’khor bzang pos dga’ ba’i dpal -གཟི་བརྗིད་ཀྱི་དཀྱིལ་འཁོར་བཟང་པོས་དགའ་བའི་དཔལ། -- -The forest goddess of Lumbinī and the kalyāṇamitra of chapter 42.
-
- -
-
- -Devadatta -devadatta -lha sbyin -ལྷ་སྦྱིན། -- -A cousin of the Buddha Śākyamuni who broke with him and established his own community. He is portrayed as - engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with - wicked beings in accounts of previous lifetimes.
-
- -
-
- -Vaira -vaira -dpa’ bo -དཔའ་བོ། -- -A mariner who is the kalyāṇamitra of chapter 25.
-
- -
-
- -Jayottama -jayottama -rgyal ba dam pa -རྒྱལ་བ་དམ་པ། -- -A head merchant who is the kalyāṇamitra of chapter 26.
-
- -
-
- -Sarvagamin -sarvagamin -thams cad du ’gro ba -ཐམས་ཅད་དུ་འགྲོ་བ། -- -A parivrājaka who is the kalyāṇamitra of chapter 23.
-
- -
-
- -Vidyuddatta -vidyuddatta -glog gi byin pa -གློག་གི་བྱིན་པ། -- -A king in a kalpa in the distant past.
-
- -
-
- -Mahendradeva -mahendradeva -dbang phyug lha -དབང་ཕྱུག་ལྷ། -- -The name of a future buddha in this kalpa.
-
- -
-
- -Samantajñānaprabhāsa -samantajñānaprabhāsa -ye shes kyi ’od kun tu snang ba -ཡེ་ཤེས་ཀྱི་འོད་ཀུན་ཏུ་སྣང་བ། -- -One of countless buddhas in a past kalpa.
-
- -
-
- -Maṇidhvajavyūharāja -maṇidhvajavyūharāja -rin po che rgyal mtshan rgyan gyis mdzes pa -རིན་པོ་ཆེ་རྒྱལ་མཚན་རྒྱན་གྱིས་མཛེས་པ། -- -A park in another world realm in the distant past.
-
- -
-
- -Ābhāsvara -ābhāsvara -kun snang dang ba -ཀུན་སྣང་དང་བ། -gya nom snang ba -གྱ་ནོམ་སྣང་བ། -- -The highest of the three paradises that correspond to the second dhyāna in the form realm. In other contexts, the - Tibetan
-’od gsal ba usually refers to Ābhāsvara, and the Tibetangya nom snang ba would refer to Sudṛśa.
- -
-
- -Abhayaṃkarā -abhayaṃkarā -mi ’jigs pa byed pa -མི་འཇིགས་པ་བྱེད་པ། -- -A world realm in the distant past.
-
- -
-
- -Abhiratī -abhiratī -mngon par dga’ ba -མངོན་པར་དགའ་བ། -- -The realm of the Buddha Akṣobhya, beyond countless buddha realms in the eastern direction.
-
- -
-
- -Ādarśamaṇḍalanibhāsā -ādarśamaṇḍalanibhāsā -me long gi dkyil ’khor ltar snang ba -མེ་ལོང་གི་དཀྱིལ་འཁོར་ལྟར་སྣང་བ། -- -The realm of the Buddha Candrabuddhi.
-
- -
-
- -Akaniṣṭha -akaniṣṭha -’og min -འོག་མིན། -- -The highest paradise among the Śuddhāvāsa paradises, which are the five highest in the form realm; therefore, this - is the highest point within a world realm.
-
- -
-
- -Akṣaṇaruciravairocanā -akṣaṇaruciravairocanā -mtshan gyi ’od rnam par snang ba -མཚན་གྱི་འོད་རྣམ་པར་སྣང་བ། -- -A buddha realm in the upward direction.
-
- -
-
- -Akṣayabuddhavaṃśanirdeśā -akṣayabuddhavaṃśanirdeśā -sangs rgyas kyi rigs mi zad pa shin tu ston pa -སངས་རྒྱས་ཀྱི་རིགས་མི་ཟད་པ་ཤིན་ཏུ་སྟོན་པ། -- -A buddha realm in the upward direction.
-
- -
-
- -Anabhraka -anabhraka -sprin dang bral ba -སྤྲིན་དང་བྲལ་བ། -- -In the Sarvāstivāda tradition, the lowest of the three paradises that correspond to the fourth dhyāna in the form - realm.
-
- -
-
- -Apramāṇābha -apramāṇābha -tshad med snang ba -ཚད་མེད་སྣང་བ། -- -The second highest of the three paradises that correspond to the second dhyāna in the form realm.
-
- -
-
- -Apramāṇaśubha -apramāṇaśubha -tshad med dge -ཚད་མེད་དགེ -- -The second highest of the three paradises that correspond to the third dhyāna in the form realm.
-
- -
-
- -Atapa -atapa -ma dros pa -མ་དྲོས་པ། -- -The fourth highest of the five Śuddhāvāsa paradises, the highest paradises in the form realm.
-
- -
-
- -Avīci -avīci -mnar med -མནར་མེད། -- -The lowest hell, the eighth of the eight hot hells.
-
- -
-
- -Avṛha -avṛha -mi che ba -མི་ཆེ་བ། -- -The lowest of the five Śuddhāvāsa paradises, the highest paradises in the form realm. It is said to be the most - common rebirth for the “non-returners” of the Śrāvakayāna.
-
- -
-
- -Bharukaccha -bharukaccha -rgyas pa’i ’gram -རྒྱས་པའི་འགྲམ། -- -A town in South India.
-
- -
-
- -bodhimaṇḍa -bodhimaṇḍa -snying po byang chub -སྙིང་པོ་བྱང་ཆུབ། -- -The exact place where every buddha in this world will manifest the attainment of buddhahood. In our world, it is - the spot beneath the Bodhi tree in the village presently known as Bodhgaya. Literally, “the essence of - enlightenment.” Also translated elsewhere as
-byang chub kyi snying - po .
- -
-
- -Brahmakāyika -brahmakāyika -tshangs ris -ཚངས་རིས། -tshangs pa’i ris -ཚངས་པའི་རིས། -- -Brahmā’s paradise, the lowest of the three paradises that form the paradises of the first dhyāna in the form realm. - Also called Brahmapārṣada.
-
- -
-
- -Bṛhatphala -bṛhatphala -’bras bu che ba -འབྲས་བུ་ཆེ་བ། -- -In the Sarvāstivada tradition, the highest of the three paradises that correspond to the fourth dhyāna in the form - realm.
-
- -
-
- -Brahmapārṣada -brahmapārṣada -tshangs pa kun ris -ཚངས་པ་ཀུན་རིས། -- -The lowest of the three paradises that correspond to the first dhyāna in the form realm. Also called - Brahmakāyika.
-
- -
-
- -Brahmapurohita -brahmapurohita -tshangs lha nye phan -ཚངས་ལྷ་ཉེ་ཕན། -- -The second highest of the three paradises that correspond to the first dhyāna in the form realm.
-
- -
-
- -Bodhi tree -bodhivṛkṣa -byang chub kyi shing -བྱང་ཆུབ་ཀྱི་ཤིང་། -- -The tree beneath which every buddha will manifest the attainment of buddhahood.
-
- -
-
- -Buddhamati -buddhamati -sangs rgyas yod pa -སངས་རྒྱས་ཡོད་པ། -- -A realm in the distant past.
-
- -
-
- -Buddhaprabhāmaṇḍalaśrīpradīpā -buddhaprabhāmaṇḍalaśrīpradīpā -sangs rgyas kyi ’od kyi dkyil ’khor dpal gyi sgron ma -སངས་རྒྱས་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་དཔལ་གྱི་སྒྲོན་མ། -- -A world realm in the eastern direction.
-
- -
-
- -Cakravāla -cakravāla -khor yug -ཁོར་ཡུག -’khor yug -འཁོར་ཡུག -- -“Circular Mass.” There are at least four interpretations of what this name refers to. In the
Kṣitigarbha Sūtra it is a mountain that contains the hells. It is also equivalent - to the Vaḍaba submarine mountain of fire, which is also said to be the entrance to the hells. The termcakravāla is also used to mean “the entire disk of a world,” including - Meru and the paradises above it. More commonly, as in this sūtra, it is the name of the outer ring of mountains at - the edge of the flat disk of a world, withSumeru in the center. Yet it is has the nature of heat, - like the Mountain Vaḍaba, in that the heat of the ring of mountains evaporates the ocean so that it does not - overflow. Also called Cakravāḍa. -
- -
-
- -Cakravicitra -cakravicitra -’khor lo sna tshogs -འཁོར་ལོ་སྣ་ཚོགས། -- -A world realm in the distant past.
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- -
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- -Candanavatī -candanavatī -tsan dan yod pa -ཙན་དན་ཡོད་པ། -- -Realm of the Buddha Vajrābha.
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- -Candradhvajā -candradhvajā -zla ba’i rgyal mtshan -ཟླ་བའི་རྒྱལ་མཚན། -- -A realm in the distant past.
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- -Citramañjariprabhāsa -citramañjariprabhāsa -yal ga sna tshogs kyi ’od -ཡལ་ག་སྣ་ཚོགས་ཀྱི་འོད། -- -A bodhimaṇḍa in another world in the distant past.
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- -
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- -Dhanyākara -dhanyākara -skyid pa’i ’byung gnas -སྐྱིད་པའི་འབྱུང་གནས། -- -In this ninth-century Tibetan translation, Dhanyākara is translated as “Source of Happiness.” More common is the - translation
-’bras spung , meaning “Rice Heap.” The famous Gelugpa - monastery Drepung takes its name from this city, which was the capital of the kingdom of the Satavahana dynasty - that ruled South India from the first to third centuryce. Known primarily as - Dhānyakaṭaka, the present remains are in the village of Dharaṇikoṭa, a few miles from the site of the great - Amarāvatī stupa, in Andhra Pradesh on the southeastern coast of India. Before 1953 this was in the state of - Madras.
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- -Dharmadhātudiksamavasaraṇagarbha -dharmadhātudiksamavasaraṇagarbha -chos kyi phyogs su yang dag par gzhol ba’i snying po -ཆོས་ཀྱི་ཕྱོགས་སུ་ཡང་དག་པར་གཞོལ་བའི་སྙིང་པོ། -- -A kūṭāgāra that miraculously appears in a lotus, within which is the Buddha’s mother.
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- -Dharmameghodgataprabhā -dharmameghodgataprabhā -chos kyi sprin shin tu sdug pa’i ’od -ཆོས་ཀྱི་སྤྲིན་ཤིན་ཏུ་སྡུག་པའི་འོད། -- -The bodhimaṇḍa of the Buddha Sūryagātrapravara in another world in the distant past, as given in the prose - passages, where it is also called Dharmodgataprabhāsa. In verse it is called Sudharmameghaprabhā.
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- -Dharmodgataprabhāsa -dharmodgataprabhāsa -chos kyis ’phags pa’i ’od -ཆོས་ཀྱིས་འཕགས་པའི་འོད། -- -The bodhimaṇḍa of the Buddha Sūryagātrapravara in another world in the distant past, as given in the prose - passages, where it is also called Dharmameghodgataprabhā. In verse it is called Sudharmameghaprabhā.
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- -Dharmapradīpameghaśrī -dharmapradīpameghaśrī -pad ma’i sgron ma sprin gyi dpal -པད་མའི་སྒྲོན་མ་སྤྲིན་གྱི་དཔལ། -- -A realm in the distant past. BHS:
-Dharmapradīpameghaśiri .
- -
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- -Dharmarājabhavanapratibhāsa -dharmarājabhavanapratibhāsa -chos kyi rgyal po’i pho brang rab tu snang ba -ཆོས་ཀྱི་རྒྱལ་པོའི་ཕོ་བྲང་རབ་ཏུ་སྣང་བ། -- -A bodhimaṇḍa in another world in the distant past.
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- -
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- -Dharmārcimeghanagara -dharmārcimeghanagara -chos ’od sprin gyi grong khyer dpal -ཆོས་འོད་སྤྲིན་གྱི་གྲོང་ཁྱེར་དཔལ། -- -A world realm in the distant past in the form given in verse. In prose it is called Dharmārcinagarameghā.
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- -
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- -Dharmārcinagarameghā -dharmārcinagarameghā -chos kyi ’od ’phro ba’i grong khyer dpal gyi sprin -ཆོས་ཀྱི་འོད་འཕྲོ་བའི་གྲོང་ཁྱེར་དཔལ་གྱི་སྤྲིན། -- -A world realm in the distant past. In verse it is called Dharmārcimeghanagara.
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- -
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- -Dharma -dharma -chos -ཆོས། -- -A village in South India.
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- -Dharmadhātugaganapratibhāsamegha -dharmadhātugaganapratibhāsamegha -chos kyi dbyings nam mkha’i gzugs brnyan gyi sprin -ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའི་གཟུགས་བརྙན་གྱི་སྤྲིན། -- -An ocean of world realms in the eastern direction.
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- -Dhvajāgravatī -dhvajāgravatī -rgyal mtshan gyi dam pa dang ldan pa -རྒྱལ་མཚན་གྱི་དམ་པ་དང་ལྡན་པ། -- -A royal city in the distant past.
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- -
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- -Draviḍa -Dravidian -dramiḍa -dra byi la -དྲ་བྱི་ལ། -- -Draviḍa was the name for the region in the south of India where the Dravidian languages were spoken, including - Telugu, Kannada, Malayalam, and Tamil. The Dravidians were the indigenous population of India before the arrival - of people who spoke Indo-European languages, specifically early forms of Sanskrit.
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- -Drumameruśrī -drumameruśrī -sdong po ri bo’i dpal -སྡོང་པོ་རི་བོའི་དཔལ། -- -A royal capital in another world in the distant past.
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- -
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- -Drumāvatī -drumāvatī -sdong po ldan pa -སྡོང་པོ་ལྡན་པ། -- -A royal capital in another world in the distant past.
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- -
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- -Durga -durga -bgrod dka’ ba -བགྲོད་དཀའ་བ། -- -A land in the south of India.
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- -Dvāravatī -dvāravatī -sgo dang ldan pa -སྒོ་དང་ལྡན་པ། -- -A city in South India.
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- -
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- -Gandhadhvajā -gandhadhvajā -spos kyi rgyal mtshan -སྤོས་ཀྱི་རྒྱལ་མཚན། -- -A royal city in the distant past.
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- -
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- -Gandhālaṃkāraruciraśubhagarbhā -gandhālaṃkāraruciraśubhagarbhā -spos kyi rgyan yid du ’ong ba’i dge ba’i snying po -སྤོས་ཀྱི་རྒྱན་ཡིད་དུ་འོང་བའི་དགེ་བའི་སྙིང་པོ། -- -A world realm in the northwest.
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- -
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- -Gandhamādana -gandhamādana -spos kyi ngad ldang ba -སྤོས་ཀྱི་ངད་ལྡང་བ། -- -A legendary mountain north of the Himalayas, with Lake
-Anavatapta , the - source of the world’s great rivers, at its base. It is said to be south of Mount Kailash, though both have been - identified with Mount Tise in western Tibet. In other sūtras translated asspos ngad can ,spos ngad ldang , andspos nad ldan .
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- -Gandhameghavyūhadhvajā -gandhameghavyūhadhvajā -spos kyi sprin gyis brgyan pa’i rgyal mtshan -སྤོས་ཀྱི་སྤྲིན་གྱིས་བརྒྱན་པའི་རྒྱལ་མཚན། -- -A buddha realm in the southeastern direction.
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- -
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- -Gandhapradīpameghaśrī -gandhapradīpameghaśrī -spos sgron sprin gyi dpal -སྤོས་སྒྲོན་སྤྲིན་གྱི་དཔལ། -- -A buddha realm in the distant past. BHS verse:
-Gandhapradīpameghaśiri .
- -
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- -Gandhārciḥprabhāsvarā -gandhārciḥprabhāsvarā -spos kyi ’od zer rab tu snang ba -སྤོས་ཀྱི་འོད་ཟེར་རབ་ཏུ་སྣང་བ། -- -A southeastern buddha realm.
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- -
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- -Gandhavatī -gandhavatī -spos dri yod pa -སྤོས་དྲི་ཡོད་པ། -- -Realm of the Buddha Ratnābha.
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- -
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- -Illuminating Light of the Realm of the Dharma -dharmadhātupratibhāsaprabha -chos kyi dbyings rab tu snang ba’i ’od -ཆོས་ཀྱི་དབྱིངས་རབ་ཏུ་སྣང་བའི་འོད། -- -An assembly hall of the bodhisattvas.
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- -Īṣāṇa -īṣāṇa -yongs su tshol ba -ཡོངས་སུ་ཚོལ་བ། -- -A land in the south of India.
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- -
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- -Kṣemāvatī -kṣemāvatī -bde ba yod pa -བདེ་བ་ཡོད་པ། -- -A four-continent world in the distant past.
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- -
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- -Jambudhvaja -jambudhvaja -’dzam bu rgyal mtshan -འཛམ་བུ་རྒྱལ་མཚན། -- -An alternative name for Jambudvīpa (“Rose-Apple Continent”), which means “Rose-Apple Banner.”
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- -
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- -Jambudvīpa -jambudvīpa -’dzam bu gling -འཛམ་བུ་གླིང་། -- -“Rose-Apple Continent,” the name of the southern continent in Buddhist cosmology, which can mean the known world of - humans or, more specifically, the Indian subcontinent. A gigantic miraculous rose-apple (
-jambu ) tree at the source of the great Indian rivers is said to give - the continent its name.
- -
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- -Jambu River -jambūnada -’dzam bu chu klung -འཛམ་བུ་ཆུ་ཀླུང་། -- -Legendary river carrying the remains of the golden fruit of a legendary
-jambu (rose apple) tree.
- -
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- -Jāmbūnadaprabhāsavatī -jāmbūnadaprabhāsavatī -’dzam bu chu klung gi mdog dang ldan pa -འཛམ་བུ་ཆུ་ཀླུང་གི་མདོག་དང་ལྡན་པ། -- -An eastern buddha realm.
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- -
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- -Jeta -jeta -dze ta -ཛེ་ཏ། -- -A short form of Jetavana, a park in Śrāvastī, the capital of Kosala, which had been owned by Prince Jeta. - Anāthapiṇḍada bought it from him at a high price in order to offer it to the Buddha as a place to house the monks - during the monsoon period, thus creating the first Buddhist monastery. See also “Jetavana, Anāthapiṇḍada’s - Park.”
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- -Jetadhvaja -jetadhvaja -dze ta’i rgyal mtshan -ཛེ་ཏའི་རྒྱལ་མཚན། -- -An alternative name for Jetavana Park in Śrāvastī, the capital of Kosala, which had been owned by Prince Jeta. - Anāthapiṇḍada bought it from him at a high price in order to offer it to the Buddha as a place to house the monks - during the monsoon period, thus creating the first Buddhist monastery. See also “Jetavana, Anāthapiṇḍada’s - Park.”
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- -Jetavana, Anāthapiṇḍada’s Park -jetavanam anāthapiṇḍadasyārāmaḥ -dze ta’i tshal skyabs myed pa la zas sbyin gyi kun - dga’ ra ba -ཛེ་ཏའི་ཚལ་སྐྱབས་མྱེད་པ་ལ་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ། -
- -
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- -Kaliṅgavana -kaliṅgavana -ka ling ga’i nags tshal -ཀ་ལིང་གའི་ནགས་ཚལ། -- -A town in South India.
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- -
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- -realm of desire -desire realm, desire-realm -kāmadhātu -’dod pa’i khams -འདོད་པའི་ཁམས། -- -The worlds where beings are reborn through their karma, from the hells up to the Paranirmitavaśavartin - paradise.
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- -Kanakameghapradīpadhvajā -kanakameghapradīpadhvajā -gser gyi sprin sgron ma’i rgyal mtshan -གསེར་གྱི་སྤྲིན་སྒྲོན་མའི་རྒྱལ་མཚན། -- -A buddha realm in the east.
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- -
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- -Kanakavatī -kanakavatī -gser yod pa -གསེར་ཡོད་པ། -- -The realm of the Buddha Śantābha.
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- -Kanakavimalaprabhā -kanakavimalaprabhā -gser ltar dri ma med pa’i ’od -གསེར་ལྟར་དྲི་མ་མེད་པའི་འོད། -- -A world realm in the eastern direction. Also called Kanakavimalaprabhāvyūha.
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- -Kanakavimalaprabhāvyūha -kanakavimalaprabhāvyūha -gser ltar dri ma med pa’i ’od kyi rgyan -གསེར་ལྟར་དྲི་མ་མེད་པའི་འོད་ཀྱི་རྒྱན། -- -A world realm in the eastern direction. Also called Kanakavimalaprabhā.
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- -Kapilavastu -kapilavastu -ser skya’i gnas -སེར་སྐྱའི་གནས། -- -The Buddha’s hometown. Also translated elsewhere as
-ser skya’i - grong .
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- -Kāṣāyadhvajā -kāṣāyadhvajā -ngur smrig gi rgyal mtshan -ངུར་སྨྲིག་གི་རྒྱལ་མཚན། -- -A buddha realm in the north.
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- -
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- -Kevalaka -kevalaka -dag pa -དག་པ། -- -A region in Magadha.
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- -Kusumatalagarbhavyūhālaṃkāra -kusumatalagarbhavyūhālaṃkāra -gzhi me tog gi snying po’i rgyan gyis brgyan pa -གཞི་མེ་ཏོག་གི་སྙིང་པོའི་རྒྱན་གྱིས་བརྒྱན་པ། -- -An ocean of universes that includes our Sahā universe of a thousand million worlds and the even greater assembly of - universes called Prabhāsavairocana. It has elsewhere been interpreted to be an alternative name for the Sahā - universe.
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- -Kuṭi -kuṭi -khang khyim can -ཁང་ཁྱིམ་ཅན། -- -The hamlet from which Maitreya comes.
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- -
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- -Laṅka -laṅka -lang ka -ལང་ཀ -- -The island presently called Sri Lanka, it was known as Ceylon while it was a British colony.
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- -Lumbinī -lumbinī -lum bi ni -ལུམ་བི་ནི། -- -The place where the Buddha Śākyamuni was born.
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- -
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- -Magadha -magadha -ma ga dha -མ་ག་དྷ། -- -The ancient kingdom in what is now southern Bihar, within which the Buddha attained enlightenment. During most of - the life of the Buddha it was ruled by King Bimbisāra. During the Buddha’s later years it began to expand greatly - under the reign of King Ajātaśatru, and in the third century, during the reign of Aśoka, it become an empire that - controlled most of India.
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- -Mahābrahma -mahābrahma -tshangs chen -ཚངས་ཆེན། -- -The highest of the three paradises that correspond to the first dhyāna in the form realm.
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- -
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- -Mahāprabhasa -mahāprabhasa -’od chen po -འོད་ཆེན་པོ། -- -A city in South India.
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- -
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- -Mahāsaṃbhava -mahāsaṃbhava -’byung ba chen po -འབྱུང་བ་ཆེན་པོ། -- -A town in the south of India.
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- -
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- -Mahāvyūha -mahāvyūha -rgyan chen po -རྒྱན་ཆེན་པོ། -- -A great park in South India.
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- -Maṇicakravicitrapratimaṇḍitavyūhā -maṇicakravicitrapratimaṇḍitavyūhā -rin chen ’khor lo sna tshogs kyis klubs shing brgyan pa -རིན་ཆེན་འཁོར་ལོ་སྣ་ཚོགས་ཀྱིས་ཀླུབས་ཤིང་བརྒྱན་པ། -- -A world realm in the distant past. Also the name of a world realm in the distant future in which five hundred - buddhas will appear.
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- -
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- -Maṇikanakaparvataśikharavairocana -maṇikanakaparvataśikharavairocana -gser rin po che’i ri spo rnam par snang ba -གསེར་རིན་པོ་ཆེའི་རི་སྤོ་རྣམ་པར་སྣང་བ། -- -A vast array of many masses of world realms in the distant past.
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- -
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- -Maṇiprabhasukhābha -maṇiprabhasukhābha -rin chen mdog bde -རིན་ཆེན་མདོག་བདེ། -- -A universe of world realms in the distant past.
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- -
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- -Maṇiśikharatejas -maṇiśikharatejas -rin po che rtse mo’i gzi brjid -རིན་པོ་ཆེ་རྩེ་མོའི་གཟི་བརྗིད། -- -A city in another world in the distant past.
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- -
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- -Maṇisumerūvirocanadhvajapradīpā -maṇisumerūvirocanadhvajapradīpā -rin po che’i ri rab rnam par snang ba’i rgyal mtshan mar mye -རིན་པོ་ཆེའི་རི་རབ་རྣམ་པར་སྣང་བའི་རྒྱལ་མཚན་མར་མྱེ། -- -A buddha realm in the western direction.
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- -
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- -Maṇisūryacandravidyotitaprabhā -maṇisūryacandravidyotitaprabhā -rin chen nyi ma’i ’khor lo rnam par snang ba’i ’od -རིན་ཆེན་ཉི་མའི་འཁོར་ལོ་རྣམ་པར་སྣང་བའི་འོད། -- -A world realm in the distant past.
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- -
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- -Maṇisūryapratibhāsagarbhā -maṇisūryapratibhāsagarbhā -rin po che nyi ma rab tu snang ba’i snying po -རིན་པོ་ཆེ་ཉི་མ་རབ་ཏུ་སྣང་བའི་སྙིང་པོ། -- -A buddha realm in the southwestern direction.
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- -
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- -Merūdgataśrī -merūdgataśrī -ri bo shin tu mtho ba’i dpal -རི་བོ་ཤིན་ཏུ་མཐོ་བའི་དཔལ། -- -A world realm of ten thousand million worlds in the distant past.
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- -
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- -Meruprabhā -meruprabhā -ri bo’i ’od -རི་བོའི་འོད། -- -A world realm in the distant past.
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- -
-
- -Meruviśuddhavyūhadhvajā -meruviśuddhavyūhadhvajā -ri rab rnam par dag pa’i rgyan gyi rgyal mtshan -རི་རབ་རྣམ་པར་དག་པའི་རྒྱན་གྱི་རྒྱལ་མཚན། -- -A royal city in the distant past.
-
- -
-
- -Milaspharaṇa -milaspharaṇa -rgyas par ’gengs pa -རྒྱས་པར་འགེངས་པ། -- -A place at the southernmost tip of India.
-
- -
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- -Miśrakavana -miśrakavana -dres pa’i nags tshal -དྲེས་པའི་ནགས་ཚལ། -- -Indra’s pleasure grove on the summit of
-Sumeru .
- -
-
- -Nālayu -nālayu -chu ba gtsang ma -ཆུ་བ་གཙང་མ། -- -A place in the south of India.
-
- -
-
- -Nandīdhvaja -nandīdhvaja -dga’ ba’i rgyal mtshan -དགའ་བའི་རྒྱལ་མཚན། -- -A town in another world in the distant past.
-
- -
-
- -Nirmāṇarati -nirmāṇarati -’phrul dga’ -འཕྲུལ་དགའ། -- -“Delighting in Emanations.” The second highest paradise in the desire realm, so named because the devas there - delight in emanations.
-
- -
-
- -Padmaprabhā -padmaprabhā -pad mo’i ’od -པད་མོའི་འོད། -- -A capital city in the distant past.
-
- -
-
- -Padmaśrī -padmaśrī -pad mo’i dpal -པད་མོའི་དཔལ། -- -A world realm in the eastern direction.
-
- -
-
- -Padmavatī -padmavatī -pad mo yod pa -པད་མོ་ཡོད་པ། -- -Realm of the Buddha Ratnapadmābha.
-
- -
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- -Paranirmitavaśavartin -paranirmitavaśavartin -gzhan ’phrul dbang byed -གཞན་འཕྲུལ་དབང་བྱེད། -- -“Ruling Others’ Emanations.” The highest paradise in the desire realm, so named because the inhabitants have power - over the emanations of others. Also called Vaśavartin.
-
- -
-
- -Parīttābha -parīttābha -snang ba chung ngu -སྣང་བ་ཆུང་ངུ། -- -The lowest of the three paradises that correspond to the second dhyāna in the form realm. The lowest of the - paradises that are never destroyed at the end of the kalpa but continue through all kalpas.
-
- -
-
- -Parīttaśubha -parīttaśubha -dge ba chung ba -དགེ་བ་ཆུང་བ། -- -The lowest of the three paradises that correspond to the third dhyāna in the form realm.
-
- -
-
- -Pātāla -pātāla -sa’i ’og -སའི་འོག -- -The underworlds, of which there are said to be seven, include the realms of the daityas and yakṣas. The lowest is - the realm of the nāgas. They are said to be pleasant and free from distress and even more beautiful than the - higher realms.
-
- -
-
- -Potalaka -potalaka -gru ’dzin -གྲུ་འཛིན། -- -A mountain in South India, presently known as Potikai, that was of great importance to both Tamil Buddhists and - Śaivists (who saw it as the residence of Śiva, known as Lokeśvara). This is the first mention in a sūtra that has - identified Avalokiteśvara with this mountain as his residence rather than the pure realm of Sukhāvatī. However, in - this sūtra the verse appears to locate it in the ocean, while the prose appears to describe it on land. In Tibet - and China, Potalaka was believed to be an island. In Tibet it is usually referred to by the shortened form - Potala.
-
- -
-
- -Prabhāsavairocana -prabhāsavairocana -’od rnam par snang ba -འོད་རྣམ་པར་སྣང་བ། -- -A vast family of world realms that contains our Sahā universe of a thousand million worlds.
-
- -
-
- -Puṇyaprasava -puṇyaprasava -bsod nams ’phel ba -བསོད་ནམས་འཕེལ་བ། -- -In the Sarvāstivada tradition, the second highest of the three paradises that correspond to the fourth dhyāna in - the form realm.
-
- -
-
- -Rajovimalatejaḥśrī -rajovimalatejaḥśrī -gzi brjid rdul gyi dri ma myed pa -གཟི་བརྗིད་རྡུལ་གྱི་དྲི་མ་མྱེད་པ། -- -A world realm in the distant past.
-
- -
-
- -Rāmāvarānta -rāmāvarānta -mi mo gya nom mchog -མི་མོ་གྱ་ནོམ་མཆོག -- -A land in South India.
-
- -
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- -Rativyūhā -rativyūhā -dga’ bas brgyan pa -དགའ་བས་བརྒྱན་པ། -- -A royal capital in another world realm in the distant past.
-
- -
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- -Ratnacandrapradīpaprabhā -ratnacandrapradīpaprabhā -rin chen zla ba sgron ma’i ’od -རིན་ཆེན་ཟླ་བ་སྒྲོན་མའི་འོད། -- -A four-continent world in the distant past.
-
- -
-
- -Ratnadhvajāgramati -ratnadhvajāgramati -rin chen rgyal mtshan blo gros mchog -རིན་ཆེན་རྒྱལ་མཚན་བློ་གྲོས་མཆོག -- -A realm in the distant past. BHS verse:
-Ratanadhvajāgramati .
- -
-
- -Ratnakusumamegha -ratnakusumamegha -rin po che’i me tog gi sprin -རིན་པོ་ཆེའི་མེ་ཏོག་གི་སྤྲིན། -- -A bodhimaṇḍa in another world in the distant past.
-
- -
-
- -Ratnakusumapradīpā -ratnakusumapradīpā -rin chen me tog sgron ma -རིན་ཆེན་མེ་ཏོག་སྒྲོན་མ། -- -A capital city in the distant past.
-
- -
-
- -Ratnakusumapradīpadhvajā -ratnakusumapradīpadhvajā -rin chen me tog sgron ma’i rgyal mtshan -རིན་ཆེན་མེ་ཏོག་སྒྲོན་མའི་རྒྱལ་མཚན། -- -A four-continent world in the distant past.
-
- -
-
- -Ratnakusumavidyuddharmanigarjitameghaghoṣa -ratnakusumavidyuddharmanigarjitameghaghoṣa -rin po che’i me tog dang glog dang chos kyi ’brug sgra’i sprin gyi - dbyangs -རིན་པོ་ཆེའི་མེ་ཏོག་དང་གློག་དང་ཆོས་ཀྱི་འབྲུག་སྒྲའི་སྤྲིན་གྱི་དབྱངས། -- -“The Voice of Clouds of Precious Flowers, Lightning, and Dharma Thunder.” A lake in the distant past.
-
- -
-
- -Ratnaprabhā -ratnaprabhā -rin po che’i ’od -རིན་པོ་ཆེའི་འོད། -rin chen ’od -རིན་ཆེན་འོད། -- -A world realm in the distant past. Also the name of a world realm in the distant future in which five hundred - buddhas will appear.
-
- -
-
- -Ratnasālavyūhameghapradīpā -ratnasālavyūhameghapradīpā -rin po che’i sa las rnam par brgyan pa sprin gyi sgron ma -རིན་པོ་ཆེའི་ས་ལས་རྣམ་པར་བརྒྱན་པ་སྤྲིན་གྱི་སྒྲོན་མ། -- -A royal capital in another world realm in the distant past. Its short form in verse is Sālavyūhamegha.
-
- -
-
- -Ratnasiṃhāvabhāsajvalanā -ratnasiṃhāvabhāsajvalanā -rin po che’i seng ge snang zhing ’bar ba -རིན་པོ་ཆེའི་སེང་གེ་སྣང་ཞིང་འབར་བ། -- -A buddha realm in the downward direction.
-
- -
-
- -Ratnaśrīhaṃsacitrā -ratnaśrīhaṃsacitrā -rin chen dpal gyi dad pas brgyan pa -རིན་ཆེན་དཔལ་གྱི་དད་པས་བརྒྱན་པ། -- -The realm of a buddha named Vairocana. See
-.
- -
-
- -Ratnaśrīsaṃbhava -ratnaśrīsaṃbhava -rin chen dpal ’byung -རིན་ཆེན་དཔལ་འབྱུང་། -- -“The Source of Glorious Jewels.” The name of a world realm in the distant past.
-
- -
-
- -Ratnavastrāvabhāsadhvajā -ratnavastrāvabhāsadhvajā -rin po che’i gos yongs su snang ba -རིན་པོ་ཆེའི་གོས་ཡོངས་སུ་སྣང་བ། -- -A buddha realm in the northern direction.
-
- -
-
- -Ratnavyūha -ratnavyūha -rin po che’i rgyan -རིན་པོ་ཆེའི་རྒྱན། -- -A city in South India.
-
- -
-
- -Roruka -roruka -ri dags gnas -རི་དགས་གནས། -- -A town in South India.
-
- -
-
- -form realm -realm of form -rūpāvacara -gzugs la spyod pa -གཟུགས་ལ་སྤྱོད་པ། -gzugs kyi khams -གཟུགས་ཀྱི་ཁམས། -- -Eighteen paradises that comprise the realm of form, into which beings are reborn through the power of meditation. - It is higher than the realm of desire, where beings are reborn through karma.
-
- -
-
- -Sāgaramukha -sāgaramukha -rgya mtsho’i sgo -རྒྱ་མཚོའི་སྒོ། -- -An area in the south of India.
-
- -
-
- -Sāgaratīra -sāgaratīra -rgya mtsho’i ngogs -རྒྱ་མཚོའི་ངོགས། -- -An area in the Laṅka region of South India.
-
- -
-
- -Sahā -sahā -mi mjed -མི་མཇེད། -- -Indian Buddhist name for either the four-continent world in which the Buddha Śākyamuni appeared, or a universe of a - thousand million such worlds.
The White Lotus of Compassion Sūtra (Toh 111,Mahākaruṇāpuṇḍarīkasūtra ) describes it as a world of ordinary beings in which - the kleśas and so on are “powerful” (Sanskritsahas ), hence the - name. The Tibetan translationmi mjed (literally “no suffering”) - is usually defined as meaning “endurance,” because beings there are able to endure suffering. -
- -
-
- -Sālavyūhamegha -sālavyūhamegha -sa las rnam brgyan sprin -ས་ལས་རྣམ་བརྒྱན་སྤྲིན། -- -A royal capital in another world realm in the distant past. In prose, its long form is - Ratnasālavyūhameghapradīpā.
-
- -
-
- -Samantadigabhimukhadvāradhvajavyūha -samantadigabhimukhadvāradhvajavyūha -phyogs kun tu sgo mngon par bltas pa rgyal mtshan gyis rnam par brgyan - pa -ཕྱོགས་ཀུན་ཏུ་སྒོ་མངོན་པར་བལྟས་པ་རྒྱལ་མཚན་གྱིས་རྣམ་པར་བརྒྱན་པ། -- -A group of world realms in the distant past.
-
- -
-
- -Samantamukha -samantamukha -kun nas sgo -ཀུན་ནས་སྒོ། -- -A town in the south of India.
-
- -
-
- -Samantaratnā -samantaratnā -kun nas rin po che -ཀུན་ནས་རིན་པོ་ཆེ། -- -A world realm in the distant past.
-
- -
-
- -Samantaratnakusumaprabhā -samantaratnakusumaprabhā -rin chen me tog kun tu snang ba -རིན་ཆེན་མེ་ཏོག་ཀུན་ཏུ་སྣང་བ། -- -A royal city in the distant past.
-
- -
-
- -Samantasaṃpūrṇaśrīgarbhā -samantasaṃpūrṇaśrīgarbhā -kun nas yongs su rgyas pa’i dpal gyi snying po -ཀུན་ནས་ཡོངས་སུ་རྒྱས་པའི་དཔལ་གྱི་སྙིང་པོ། -- -A royal capital in a world in the eastern direction in a past kalpa.
-
- -
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- -Samantāvabhāsanadharmameghanirghoṣadhvaja -samantāvabhāsanadharmameghanirghoṣadhvaja -samantadharmāvabhāsadharmameghanirghoṣadhvaja -kun tu grags pa’i chos kyi sprin sgra’i rgyal mtshan -ཀུན་ཏུ་གྲགས་པའི་ཆོས་ཀྱི་སྤྲིན་སྒྲའི་རྒྱལ་མཚན། -kun tu snang ba’i chos kyi sprin gyi sgra dbyangs rgyal mtshan -ཀུན་ཏུ་སྣང་བའི་ཆོས་ཀྱི་སྤྲིན་གྱི་སྒྲ་དབྱངས་རྒྱལ་མཚན། -- -“The Victory Banner That Resounds Everywhere with the Sound of the Clouds of the Dharma.” A Bodhi tree in the - distant past.
-
- -
-
- -Samantavyūha -samantavyūha -kun nas rnam par brgyan pa -ཀུན་ནས་རྣམ་པར་བརྒྱན་པ། -- -A park in South India.
-
- -
-
- -Śamathaśrīsambhava -śamathaśrīsambhava -zhi ba’i dpal ’byung -ཞི་བའི་དཔལ་འབྱུང་། -- -A forest in the distant past.
-
- -
-
- -Saṃghāta -saṃghāta -ris gzhom pa -རིས་གཞོམ་པ། -- -The third of the “hot hells.” Here, beings are perpetually crushed between rocks the size of mountains.
-
- -
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- -Samudrakaccha -samudrakaccha -rgya mtsho’i ’gram -རྒྱ་མཚོའི་འགྲམ། -- -A province in South India.
-
- -
-
- -Samudrapratiṣṭhāna -samudrapratiṣṭhāna -rgya mtsho brten pa -རྒྱ་མཚོ་བརྟེན་པ། -- -A town in South India.
-
- -
-
- -Samudravetāḍī -samudravetāḍī -rgya mtsho rnam par rlob pa -རྒྱ་མཚོ་རྣམ་པར་རློབ་པ། -- -An area in the south of India.
-
- -
-
- -Śāntanirghoṣahāramati -śāntanirghoṣahāramati -zhing dbyangs phreng ba’i blo gros can -ཞིང་དབྱངས་ཕྲེང་བའི་བློ་གྲོས་ཅན། -- -A realm in the distant past. See
-.
- -
-
- -Sarasvatisaṃgīti -sarasvatisaṃgīti -glu snyan pa’i dbyangs -གླུ་སྙན་པའི་དབྱངས། -- -A palace in another world in the distant past.
-
- -
-
- -Sarvabalavegavatī -sarvabalavegavatī -stobs thams cad kyi shugs dang ldan pa -སྟོབས་ཐམས་ཅད་ཀྱི་ཤུགས་དང་ལྡན་པ། -- -A southern realm.
-
- -
-
- -Sarvagandhaprabhāsavatī -sarvagandhaprabhāsavatī -spos thams cad kyi ’od dang ldan pa -སྤོས་ཐམས་ཅད་ཀྱི་འོད་དང་ལྡན་པ། -- -A western buddha realm.
-
- -
-
- -Sarvajagadvaravyūhagarbha -sarvajagadvaravyūhagarbha -’gro ba thams cad na rgyan gyi dam pa phul -འགྲོ་བ་ཐམས་ཅད་ན་རྒྱན་གྱི་དམ་པ་ཕུལ། -- -The palace of Mahābrahmā. The name could be translated as “The Essence of the Array of All Worlds.”
-Jagad can also mean “beings” and therefore is regularly translated as -’gro ba (“beings”) in this sūtra. Heregarbha , usually meaning “essence,” is translated asphul (“perfection”).
- -
-
- -Sarvamahāpṛthivīrājamaṇiraśmijālapramuktā -sarvamahāpṛthivīrājamaṇiraśmijālapramuktā -sa chen po thams cad du mdzes pa’i rin po che ’od zer gyi dra ba rab - tu ’gyed pa -ས་ཆེན་པོ་ཐམས་ཅད་དུ་མཛེས་པའི་རིན་པོ་ཆེ་འོད་ཟེར་གྱི་དྲ་བ་རབ་ཏུ་འགྱེད་པ། -- -A buddha realm in the northeastern direction.
-
- -
-
- -Sarvaratnābha -sarvaratnābha -rin chen thams cad ’od -རིན་ཆེན་ཐམས་ཅད་འོད། -- -A realm in the distant past. BHS:
-Sarvaratanābha .
- -
-
- -Sarvaratnagarbhavicitrābha -sarvaratnagarbhavicitrābha -rin po che thams cad kyi snying po ’od sna tshogs can -རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱི་སྙིང་པོ་འོད་སྣ་ཚོགས་ཅན། -- -A bodhimaṇḍa in a world realm in the eastern direction.
-
- -
-
- -Sarvaratnarucirā -sarvaratnarucirā -rin po che thams cad rab tu ’bar ba -རིན་པོ་ཆེ་ཐམས་ཅད་རབ་ཏུ་འབར་བ། -- -A northeastern buddha realm.
-
- -
-
- -Sarvaratnaśikharadhvaja -sarvaratnaśikharadhvaja -rin po che sna tshogs kyi rtse mo’i rgyal mtshan -རིན་པོ་ཆེ་སྣ་ཚོགས་ཀྱི་རྩེ་མོའི་རྒྱལ་མཚན། -- -A four-continent world in the distant past.
-
- -
-
- -Sarvaratnavarṇasamantaprabhāsaśrī -sarvaratnavarṇasamantaprabhāsaśrī -rin po che thams cad kyi mdog kun tu snang ba’i dpal -རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱི་མདོག་ཀུན་ཏུ་སྣང་བའི་དཔལ། -- -A world realm in the distant past.
-
- -
-
- -Sarvaratnavimalaprabhāvyūha -sarvaratnavimalaprabhāvyūha -rin po che thams cad kyi dri ma med pa’i ’od rnam par brgyan pa -རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱི་དྲི་མ་མེད་པའི་འོད་རྣམ་པར་བརྒྱན་པ། -- -A universe of world realms far to the east.
-
- -
-
- -Sarvatathāgataprabhāmaṇḍalavairocanā -sarvatathāgataprabhāmaṇḍalavairocanā -de bzhin gshegs pa thams cad kyi ’od kyi dkyil ’khor rnam par snang - ba -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་རྣམ་པར་སྣང་བ། -- -A buddha realm in the downward direction.
-
- -
-
- -Sarvatathāgataprabhāpraṇidhinirghoṣa -sarvatathāgataprabhāpraṇidhinirghoṣa -de bzhin gshegs pa thams cad kyi ’od dang smon lam gyi dbyangs -དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་འོད་དང་སྨོན་ལམ་གྱི་དབྱངས། -- -A group of world realms in the eastern direction.
-
- -
-
- -Sarvavaśitakāyapratibhāsa -*sarvavaśitakāyapratibhāsa -thams cad la dbang ba’i lus rab tu snang ba -ཐམས་ཅད་ལ་དབང་བའི་ལུས་རབ་ཏུ་སྣང་བ། -- -A bodhimaṇḍa in a world realm in the eastern direction. The Sanskrit is a reconstruction from the Tibetan. The - Chinese and Sanskrit each have a different version of the name. See
-.
- -
-
- -Siṃhadhvajāgratejas -siṃhadhvajāgratejas -seng ge rgyal mtshan dam pa’i gzi brjid -སེང་གེ་རྒྱལ་མཚན་དམ་པའི་གཟི་བརྗིད། -- -A four-continent world in the distant past.
-
- -
-
- -Śramaṇamaṇḍala -śramaṇamaṇḍala -dge sbyong gi dkyil ’khor -དགེ་སྦྱོང་གི་དཀྱིལ་འཁོར། -- -A land in South India.
-
- -
-
- -Śrāvastī -śrāvastī -mnyan du yod pa -མཉན་དུ་ཡོད་པ། -- -Śrāvastī (Pali:
-Sāvatthi ) was the capital of the kingdom of Kosala - in the Ganges plains to the west of Magadha and was incorporated into Magadha in the fourth centurybce. The area is now the Awadh or Oudh region of Uttar Pradesh. The Buddha Śākyamuni - spent twenty-four monsoon retreats there at Jetavana. Also translated asmnyan yod .
- -
-
- -Śrīgarbhavatī -śrīgarbhavatī -dpal gyi snying po dang ldan pa -དཔལ་གྱི་སྙིང་པོ་དང་ལྡན་པ། -- -A realm in the eastern direction.
-
- -
-
- -Śrisamudra -śrisamudra -dpal gyi rgya mtsho -དཔལ་གྱི་རྒྱ་མཚོ། -- -A buddha in the distant past. BHS:
-Śirisamudra .
- -
-
- -Siṃhapota -siṃhapota -seng ge’i gzugs -སེང་གེའི་གཟུགས། -- -A town in South India.
-
- -
-
- -Siṃhavijṛmbhita -siṃhavijṛmbhita -seng ge rnam par bsgyings pa -སེང་གེ་རྣམ་པར་བསྒྱིངས་པ། -- -A city in the south of India.
-
- -
-
- -Śroṇāparānta -śroṇāparānta -shu ma phyi ma’i mtha’ -ཤུ་མ་ཕྱི་མའི་མཐའ། -- -A region in South India.
-
- -
-
- -Sthirā -sthirā -brtan pa -བརྟན་པ། -- -A capital city in South India.
-
- -
-
- -Śubhakṛtsna -śubhakṛtsna -dge rgyas -དགེ་རྒྱས། -- -The highest of the three paradises that correspond to the third dhyāna in the form realm.
-
- -
-
- -Śubhapāraṃgama -śubhapāraṃgama -dge ba’i pha rol tu phyin pa -དགེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ། -- -A town in South India.
-
- -
-
- -Subharatnavicitrakūṭa -subharatnavicitrakūṭa -rin po che sna tshogs bzang po las brtsegs pa -རིན་པོ་ཆེ་སྣ་ཚོགས་བཟང་པོ་ལས་བརྩེགས་པ། -- -A kūṭāgāra in another world in the distant past.
-
- -
-
- -Sudarśana -sudarśana -shin tu mthong ba -ཤིན་ཏུ་མཐོང་བ། -- -The second highest of the Śuddhāvāsa paradises, the highest paradises in the form realm.
-
- -
-
- -Śuddhāvāsa -śuddhāvāsa -gtsang ma’i ris -གཙང་མའི་རིས། -gnas gtsang ma -གནས་གཙང་མ། -- -The five highest of the paradises that constitute the realm of form, which are above the paradises of the realm of - desire in which our world is situated. Also translated as
-gtsang - ris .
- -
-
- -Sudharma -sudharma -chos bzang -ཆོས་བཟང་། -- -The assembly hall of the devas on the summit of Mount
-Sumeru .
- -
-
- -Sudharmameghaprabhā -sudharmameghaprabhā -chos bzang sprin ’od -ཆོས་བཟང་སྤྲིན་འོད། -- -The bodhimaṇḍa of the Buddha Sūryagātrapravara in another world in the distant past, as given in verse. In prose - it is called Dharmameghodgataprabhā.
-
- -
-
- -Sudṛśa -sudṛśa -gya nom snang ba -གྱ་ནོམ་སྣང་བ། -- -The third highest of the five Śuddhāvāsa paradises, the highest paradises in the form realm.
-
- -
-
- -Sugrīva -sugrīva -mgul legs pa -མགུལ་ལེགས་པ། -- -A mountain in South India.
-
- -
-
- -Sukhāvatī -sukhāvatī -bde ba yod pa -བདེ་བ་ཡོད་པ། -bde ba can -བདེ་བ་ཅན། -- -The realm of the Buddha Amitābha, also known as Amitāyus, which was first described in the
Sukhāvatīvyūha Sūtra (Toh 115,- <ref target="https://read.84000.co/translation/toh115.html">The Display of the Pure Land of - Sukhāvatī</ref> - ). -
- -
-
- -Sumanāmukha -sumanāmukha -yid bzang po’i sgo -ཡིད་བཟང་པོའི་སྒོ། -yid bde ba mngon du ’gyur ba -ཡིད་བདེ་བ་མངོན་དུ་འགྱུར་བ། -- -A town and region in South India in chapters 53 and 55. In chapter 53 it is translated as
-yid bzang po’i sgo , and in chapter 55 asyi bde ba mngon du ’gyur ba .
- -
-
- -Sumeru -sumeru -ri rab -རི་རབ། -- -The gigantic mountain in the center of the world, portrayed as a flat disk with the four continents around it. Also - known as Meru.
-
- -
-
- -Meru -meru -ri rab -རི་རབ། -- -The gigantic mountain in the center of the world, portrayed as a flat disk with the four continents around it. Also - known as
-Sumeru .
- -
-
- -Sumukha -sumukha -sgo bzang po -སྒོ་བཟང་པོ། -- -A city in South India.
-
- -
-
- -Sunirmitadhvajapradīpa -sunirmitadhvajapradīpa -sprul pa bzang po’i rgyal mtshan sgron ma -སྤྲུལ་པ་བཟང་པོའི་རྒྱལ་མཚན་སྒྲོན་མ། -- -A realm in the distant past.
-
- -
-
- -Suprabha -suprabha -’od bzang po -འོད་བཟང་པོ། -- -In chapter 21 it is the name of a city in the south of India. It is also the name of a forest in another world in - the distant past during the kalpa of that name. The name means “excellent light.”
-
- -
-
- -Supratiṣṭhā -supratiṣṭhā -shin tu brtan pa -ཤིན་ཏུ་བརྟན་པ། -- -The realm of the Buddha
-Siṃha .
- -
-
- -Sūryakesaranirbhāsā -sūryakesaranirbhāsā -nyi ma’i ’od gzer ltar snang ba -ཉི་མའི་འོད་གཟེར་ལྟར་སྣང་བ། -- -A southwestern buddha realm.
-
- -
-
- -Sūryaprabha -sūryaprabha -nyi ma’i mdog -ཉི་མའི་མདོག -- -A park in Kaliṅgavana. Also the name of a park in another world in the distant past.
-
- -
-
- -Suvarṇapuṣpābhamaṇḍala -suvarṇapuṣpābhamaṇḍala -’od kyi dkyil ’khor gser gyi me tog -འོད་ཀྱི་དཀྱིལ་འཁོར་གསེར་གྱི་མེ་ཏོག -- -A park in another world in the distant past. The name as given in the prose. In verse it is called - Svarṇapuṣpaprabhava.
-
- -
-
- -Svarṇapuṣpaprabhava -svarṇapuṣpaprabhava -gser mdog me tog -གསེར་མདོག་མེ་ཏོག -- -A park in another world in the distant past. The name as given in verse. In prose it is called - Suvarṇapuṣpābhamaṇḍala.
-
- -
-
- -Tāladhvaja -tāladhvaja -ta la’i rgyal mtshan -ཏ་ལའི་རྒྱལ་མཚན། -- -A town in South India.
-
- -
-
- -Trāyastriṃśa -trāyastriṃśa -tridaśaloka -tridaśa -sum cu rtsa gsum pa -སུམ་ཅུ་རྩ་གསུམ་པ། -- -The paradise of Śakra, also known as Indra, on the summit of
-Sumeru . The names means “Thirty-Three,” - from the thirty-three principal deities that dwell there.
- -
-
- -Trinayana -trinayana -myig gsum pa -མྱིག་གསུམ་པ། -- -A land in the south of India.
-
- -
-
- -Tryadhvapratibhāsamaṇirājasaṃbhavā -tryadhvapratibhāsamaṇirājasaṃbhavā -dus gsum rab tu snang ba’i rin po che’i rgyal po yongs su ’byung ba’i - dbyings -དུས་གསུམ་རབ་ཏུ་སྣང་བའི་རིན་པོ་ཆེའི་རྒྱལ་པོ་ཡོངས་སུ་འབྱུང་བའི་དབྱིངས། -- -A group of world realms in the eastern direction.
-
- -
-
- -Tuṣita -tuṣita -dga’ ldan -དགའ་ལྡན། -- -The fourth (counting from the lowest) of the six paradises in the desire realm. The paradise from which buddhas - descend to be born in this world.
-
- -
-
- -Vairocanadhvajapradīpaśrī -vairocanadhvajapradīpaśrī -rnam snang rgyal mtshan sgron ma’i dpal -རྣམ་སྣང་རྒྱལ་མཚན་སྒྲོན་མའི་དཔལ། -- -A realm in the distant past. This is the name given in verse, while the prose has Vairocanatejaḥśrī. BHS has -
-- .Vairocanatejaḥśirī -
- -
-
- -Vairocanagarbha -vairocanagarbha -rnam par snang ba’i snying po -རྣམ་པར་སྣང་བའི་སྙིང་པོ། -- -A palace in South India.
-
- -
-
- -Vairocanaśrīpraṇidhigarbhā -vairocanaśrīpraṇidhigarbhā -rnam par snang mdzad kyi snying po -རྣམ་པར་སྣང་མཛད་ཀྱི་སྙིང་པོ། -- -A buddha realm in the northwestern direction. See
-.
- -
-
- -Vairocanatejaḥśrī -vairocanatejaḥśrī -rnam par snang mdzad gzi brjid dpal -རྣམ་པར་སྣང་མཛད་གཟི་བརྗིད་དཔལ། -- -A realm in the distant past. In verse it is called Vairocanadhvajapradīpaśrī. Also called
-Vairocanaśrī in Sanskrit andrnam par snang ba - (Vairocana ) in Tibetan.
- -
-
- -Vairocanavyūhālaṃkāragarbha -vairocanavyūhālaṃkāragarbha -rnam par snang mdzad kyi rgyan gyis brgyan pa’i snying po -རྣམ་པར་སྣང་མཛད་ཀྱི་རྒྱན་གྱིས་བརྒྱན་པའི་སྙིང་པོ། -- -A kūṭāgāra in South India in which Maitreya resides.
-
- -
-
- -Vajramāṇyabhedyadṛḍhatejas -vajramāṇyabhedyadṛḍhatejas -rdo rje’i rang bzhin mi phyed gzi brjid brtan -རྡོ་རྗེའི་རང་བཞིན་མི་ཕྱེད་གཟི་བརྗིད་བརྟན། -- -A realm in the distant past.
-
- -
-
- -Vajrasāgaragarbhā -vajrasāgaragarbhā -rdo rje rgyal mtshan gyi snying po -རྡོ་རྗེ་རྒྱལ་མཚན་གྱི་སྙིང་པོ། -- -A buddha realm in the southern direction.
-
- -
-
- -Vartanaka -vartanaka -’tsho ba -འཚོ་བ། -- -A town in Magadha.
-
- -
-
- -Vaśavartin -vaśavartin -dbang sgyur -དབང་སྒྱུར། -- -“Mastery.” The highest paradise in the desire realm, so named because the inhabitants have power over the - emanations of others. Also called Paranirmitavaśavartin.
-
- -
-
- -Vetramūlaka -vetramūlaka -sba’i rtsa ba -སྦའི་རྩ་བ། -- -A land in the south of India.
-
- -
-
- -Vicitradhvaja -vicitradhvaja -rgyal mtshan sna tshogs -རྒྱལ་མཚན་སྣ་ཚོགས། -- -An aerial palace in Samantavyūha Park, also a forest of ashoka trees on the eastern edge of the town of Nandihāra, - also a capital city in the distant past, as well as a four-continent world in the distant past.
-
- -
-
- -Vicitrasāladhvajavyūha -vicitrasāradhvajavyūha -sA la sna tshogs kyi rgyal mtshan gyi rgyan -སཱ་ལ་སྣ་ཚོགས་ཀྱི་རྒྱལ་མཚན་གྱི་རྒྱན། -- -A forest to the east of Dhanyākara. The Sanskrit
-vicitrasāra means - “various essences.” The Tibetan appears to preserve a version that readvicitrasāla , which means “various sal trees.” See.
- -
-
- -Virajovatī -virajovatī -rdul dang bral ba -རྡུལ་དང་བྲལ་བ། -- -A four-continent world realm.
-
- -
-
- -Yāma -yāma -mtshe ma -མཚེ་མ། -- -The third (counting from the lowest) of the six paradises in the desire realm. The usual translation is
-’thab bral from “Yāma.” Here, the Tibetan translation appears to be - from Yama, the name for the lord of death.
- -
-
- -Tosala -tosala -dga’ ba ’dzin pa -དགའ་བ་འཛིན་པ། -- -A town in South India.
-
- -
-
- -Amitatosala -amitatosala -dga’ ’dzin tshad med -དགའ་འཛིན་ཚད་མེད། -- -A region in South India.
-
- -
-
- -Sulabha -sulabha -shin tu mod pa -ཤིན་ཏུ་མོད་པ། -- -A hill in the town of Tosala in South India.
-
- -
-
- -Pṛthurāṣṭra -pṛthurāṣṭra -khams chen po -ཁམས་ཆེན་པོ། -- -A region in South India.
-
- -
-
- -Kūṭāgāra -kūṭāgāra -khang pa brtsegs pa -ཁང་པ་བརྩེགས་པ། -- -A seaside town in South India.
-
- -
-
- -Nandihāra -nandihāra -dga’ ba’i phreng ba -དགའ་བའི་ཕྲེང་བ། -- -A town in South India.
-
- -
-
- -Vajrapura -vajrapura -rdo rje’i grong khyer -རྡོ་རྗེའི་གྲོང་ཁྱེར། -- -A town in the Draviḍa region in South India.
-
- -
-
- -Vanavāsī -vanavāsī -nags tshal na gnas pa -ནགས་ཚལ་ན་གནས་པ། -- -A region in South India.
-
- -
-
- -Gandhāṅkuraprabhamegha -Gandhāṅkuraśikharaprabhameghā -gandhāṅkuraprabhamegha -spos kyi myu gu’i rtse mo las ’od kyi sprin ’byung ba -སྤོས་ཀྱི་མྱུ་གུའི་རྩེ་མོ་ལས་འོད་ཀྱི་སྤྲིན་འབྱུང་བ། -- -A park in another world in the distant past.
-
- -
-
- -Udyataka -udyataka -gnod pa dang bral ba -གནོད་པ་དང་བྲལ་བ། -- -An ocean mentioned here as the source of coconuts.
-
- -
-
- -Ganges -gaṅgā -gang gA -གང་གཱ། -- -The sacred river of North India.
-
- -
-
- -Himalaya -himālaya -kha ba can -ཁ་བ་ཅན། -
- -
-
- -Malaya -malaya -ma la ya -མ་ལ་ཡ། -- -The range of mountains in West India, also called the Western ghats, known for its sandalwood forests.
-
- -
-
- -Anavatapta -anavatapta -ma dros pa -མ་དྲོས་པ། -- -A lake north of the Himalayas believed to be the source of the river Sutlej and identified with Rakshastal.
-
- -
-
- -Sumukhā -sumukhā -sgo bzang po -སྒོ་བཟང་པོ། -- -A capital city in the distant past.
-
- -
-
- -sugata -sugata -bde bar gshegs pa -བདེ་བར་གཤེགས་པ། -- -An epithet of the buddhas meaning “well-gone one.”
-
-