This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh127.pdf

ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོའི་མདོ།

The King of Samādhis Sūtra

Samādhirājasūtra

འཕགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་བཞིན་མཉམ་པ་ཉིད་རྣམ་པར་སྤྲོས་པ་ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The King of Samādhis, the Revealed Equality of the Nature of All Phenomena”

Āryasarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtra

Toh 127

Degé Kangyur, vol. 55 (mdo sde, da), folios 1.b–170.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Śrīlendrabodhi
Lotsawa Bandé Dharmatāśīla

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

First published 2018

Current version v 1.45.34 (2024)

Generated by 84000 Reading Room v2.26.1

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

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.

co.

Summary

s.1

This sūtra, much quoted in later Buddhist writings for its profound statements especially on the nature of emptiness, relates a long teaching given by the Buddha mainly in response to questions put by a young layman, Candraprabha. The samādhi that is the subject of the sūtra, in spite of its name, primarily consists of various aspects of conduct, motivation, and the understanding of emptiness; it is also a way of referring to the sūtra itself. The teaching given in the sūtra is the instruction to be dedicated to the possession and promulgation of the samādhi, and to the necessary conduct of a bodhisattva, which is exemplified by a number of accounts from the Buddha’s previous lives. Most of the teaching takes place on Vulture Peak Mountain, with an interlude recounting the Buddha’s invitation and visit to Candraprabha’s home in Rājagṛha, where he continues to teach Candraprabha before returning to Vulture Peak Mountain. In one subsequent chapter the Buddha responds to a request by Ānanda, and the text concludes with a commitment by Ānanda to maintain this teaching in the future.

ac.

Acknowledgements

ac.1

Translated from the Tibetan, with reference to Sanskrit editions, by Peter Alan Roberts. The Chinese consultant was Ling-Lung Chen. Edited by Emily Bower and Ben Gleason.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.2

The generous donation of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The Samādhirājasūtra, or King of Samādhis Sūtra, is one of the earlier Mahāyāna sūtras to appear in India. It contains teachings on emptiness, bodhisattva conduct, and mendicancy, as well as tales of previous lifetimes and prophecies for the future. Its teaching on emptiness is much quoted by such Mādhyamaka masters as Candrakīrti and Śāntideva, as well as in later Buddhist literature.

History of the Sūtra

The Contents

The Translation

Outline

The Translation

The Mahāyāna Sūtra
The King of Samādhis, the Revealed Equality of the Nature of All Phenomena

Chapter 1

The Introduction

[F.1.b] [B1]

1.1

I pay homage to all the buddhas and bodhisattvas.8

1.2

Thus did I hear at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion9 bodhisattvas,10 all of whom had one rebirth remaining, were renowned for their higher cognitions,11 and had gathered there from the worlds in the ten directions; they had complete mastery12 of the dhāraṇīs 13 and sūtras; they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; [F.2.a] they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas;14 they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras;15 they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds;16 they wore the armor of great love and great compassion; they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent;17 they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas.18 They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru,19 Meruśikharadhara,20 Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja,21 Meruśikharasaṁghaṭṭanarāja,22 Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi,23 Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, [F.2.b] Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa,24 Daśaśataraśmihutārci,25 Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad,26 and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita,27 and the sixty with incomparable minds,28 such as Mañjuśrī, and the sixteen good beings,29 such as Bhadrapāla,30 and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on31 up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious32 and renowned as being very powerful.33

Chapter 2

Śālendrarāja

2.1

Then the Bhagavān said to the youth Candraprabha, “Young man, I remember that in the past, when I was practicing the conduct of a bodhisattva, I became a cakravartin. I desired this samādhi and I desired to attain quickly the highest, complete enlightenment of perfect buddhahood. For many hundred thousand quintillions172 of eons on this Vulture Peak Mountain I served, venerated, revered, honored, worshiped, and made offerings to many countless, innumerable tathāgatas, arhats, perfectly enlightened buddhas with the presentation of many hundred thousand quintillions of every kind of jewel, and various kinds of beautiful flowers, incense, perfume, garlands, ointments, powders, parasols, banners, flags, music, musical instruments, flags of victory, and precious monasteries.173

Chapter 3

Praise of the Buddha’s Qualities

3.1

Then the Bhagavān said to the youth Candraprabha, “Young man, therefore, if bodhisattva mahāsattvas wish to teach the buddha qualities as described by the Tathāgata, the arhat, the perfectly enlightened Buddha, without any loss of meaning or words, and for all their words to come forth as those of the Buddha, then those bodhisattva mahāsattvas, young man, [F.10.a] should, for the sake of all beings, obtain197 this samādhi, understand198 it, preserve it,199 recite it to others,200 promote it,201 proclaim it,202 chant it,203 meditate on it with unadulterated204 meditation, promulgate it,205 and make it widely known to others.206

Chapter 4

Samādhi

4.1

Then the youth Candraprabha [F.12.b] rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee with palms placed together, he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”

Chapter 5

Ghoṣadatta

5.1

Then the Bhagavān again addressed the youth Candraprabha, saying, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should think that they are like someone whose hair and clothes are on fire, and they should cast off father, mother, [F.14.b] son, daughter, family, kinsmen, relatives, kindred, wife, and so on, as if they were fire, throw away all the pleasures of a kingdom as if they were a lump of phlegm, turn toward solitude, and depart from home.

Chapter 6

Cultivating the Samādhi

6.1

The Bhagavān now said to the youth Candraprabha,300 “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should cultivate this samādhi.

6.2

“Young man, what is the cultivation of this samādhi? [F.18.b] Young man, bodhisattva mahāsattvas with a compassionate mind are dedicated to making offerings to the tathāgatas, whether living or passed into nirvāṇa, of Dharma robes, alms, seat and bedding, medicines for when ill, and of monastic utensils, and of flowers, incense, perfume, garlands, ointments, aromatic powders, clothing, parasols, banners, and flags, and of music and musical instruments. They dedicate that root of merit to the attainment of samādhi. They do not make offerings to a tathāgata with the hope for anything at all‍—not with the hope for anything they desire, nor with the hope for any enjoyment, nor with the hope for a higher existence, nor with the hope for followers‍—but do so with the Dharma in mind. They do not even, with that wish, perceive the Tathāgata as the dharmakāya, let alone perceiving him as the rūpakāya.

Chapter 7

The Attainment of Patience

7.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should become skilled in the wisdoms of the three kinds of patience. They should know the first patience. They should know the second patience. They should know the third patience. They should become skilled in the differences between the three kinds of patience and skilled in the differences between the wisdoms of the three kinds of patience.

Chapter 8

Buddha Abhāvasamudgata

8.1

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should become skilled in the wisdom of the nonexistent nature of all phenomena.

8.2

“Young man, what is being skilled in the wisdom of the nonexistent nature of all phenomena? Bodhisattva mahāsattvas know that all phenomena have no existence, have no essence, have no attributes, have no characteristics, have no origin, have no cessation, have no words, are empty, are primordial peace, and are pure by nature.

Chapter 9

The Patience of the Profound Dharma

9.1

Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.

10.

Chapter 10

The Entry into the City

10.1

The Bhagavān then said to the youth Candraprabha, “Therefore, young man, you should be someone who makes practice essential, and always trains in that way. Why is that? Young man, bodhisattva mahāsattvas who make practice essential will not even find it difficult to attain the highest, complete enlightenment of perfect buddhahood, not to mention attaining this samādhi.”

11.

Chapter 11

Becoming a Keeper of the Sūtra

11.1

The Bhagavān came to the street on which was the home of the youth Candraprabha, and soon arrived at the home of the youth Candraprabha. Once he had arrived, he sat on the seat prepared for him. The saṅgha of bodhisattvas and the saṅgha of bhikṣus also sat on the appropriate seats that had been arranged for each of them.

11.2

Then the youth Candraprabha, knowing that the Bhagavān, the saṅgha of bodhisattvas, and the saṅgha of bhikṣus were seated, [F.39.b] himself presented and served a series of great offerings: numerous excellent foods, with hundreds of flavors to savor as they chewed, licked, sucked, and drank.

12.

Chapter 12

The Training According to the Samādhi

12.1

“Young man, those are the qualities and benefits that bodhisattvas who know the nature of all phenomena will have. They will describe the true, excellent qualities of the tathāgatas. They will not falsely say that which is untrue about the tathāgatas. Why is that? It is because they know perfectly that nature, which is the nature through which a tathāgata comes to be.531 They know the infinite qualities of a buddha. Why is that? Young man, the qualities of a buddha are infinite, inconceivable, beyond thought. They cannot be conceived or measured. Why is that? The mind, young man, is taught to be without a nature of its own,532 to be without form.533 Young man, that nature of the mind is also the nature of the qualities of a buddha. That nature of the qualities of a buddha is also the nature of the tathāgatas, and that is the nature of all phenomena.

13.

Chapter 13

The Teaching of the Samādhi

13.1

13.2

“Young man, what is the teaching of this samādhi? It is the true nature of all phenomena; it is equality; it is the absence of inequality; it is devoid of notions; it is devoid of concepts; it is devoid of creation; it is devoid of arising; it is devoid of production; it is devoid of cessation; it is the termination of notions, concepts, and assumptions; it is devoid of an object for the mind; it is devoid of a focus of the mind;547 it is the termination of designations; it is the termination of concepts from analysis; it is the termination of desire, anger, and ignorance; it is without a limited or limitless focus of the mind; it is the termination of any focus of the mind; it is the knowledge of the nature of the skandhas, dhātus, and āyatanas; it is the state of accomplishing the field of activity that is the performance of the conduct of mindfulness, understanding, comprehension, conscience, and stability; it is the level of freedom from corruptions;548 it is the level of peace; it is the termination of all conceptual elaboration; it is the training of all bodhisattvas; it is the field of activity of all tathāgatas; [F.45.a] and it is the perfection of all good qualities.

14.

Chapter 14

The Buddha’s Smile

14.1

Then the youth Candraprabha rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee, [F.46.b] with palms placed together he bowed toward the Bhagavān and said to him,569 “Bhagavān, it is marvelous that the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha has taught the equality that is the nature of all phenomena, which is the samādhi that all bodhisattvas train in.

15.

Chapter 15

The Elucidation of the Buddha’s Smile

15.1

At that time the Bhagavān spoke these appropriate verses to Bodhisattva Maitreya:

15.2

“This youth, Candraprabha,

Has praised the Buddha with unequaled joy.

He described the unique superior qualities of the buddhas.

All the time he is reciting their praises.613 {1}

15.3

“In this very city of Rājagṛha in the past

He has seen ten thousand million buddhas.

In the presence of all those jinas

He asked about this supreme samādhi of peace. {2}

16.

Chapter 16

The Past

16.1

The Bhagavān then said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas thus wish to liberate all beings from all the suffering of existence. They wish to establish beings in the noble, unsurpassable bliss and joy of samādhi. Therefore they should hear this king of samādhis, the revealed equality of the nature of all phenomena, obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.

17.

Chapter 17

The Entranceway to the Samādhi That Is Taught by Many Buddhas

17.1

When the Bhagavān had finished speaking, the bodhisattva mahāsattva Maitreya, who was seated there, in his mind recited this verse to the Bhagavān.637

17.2

“I am going, Tathāgata,638 to the king of mountains,

Gṛdhrakūṭa, which is always the residence of the buddhas.

When I have gone there, lamp of the world,639

I will make inconceivable offerings to you.” {i}

18.

Chapter 18

The Entrustment of the Samādhi

18.1

The Bhagavān said to the youth Candraprabha, “Young man, in that way know that there are four beneficial qualities possessed by bodhisattva mahāsattvas who obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, and make it widely known to others.

18.2

“What are those four beneficial qualities? They will be unsurpassable in merit, they will be undefeatable by opponents, they will have unlimited wisdom, and they will have unending confidence of speech.

19.

Chapter 19

The Teaching of the Inconceivable Dharma of the Buddha

19.1

The Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas, having heard the inconceivable and measureless benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena, through wishing not to be fearful, wishing not to be terrified, and not to be gripped by terror, will become learned in the teaching of the inconceivable Dharma of the Buddha. Aspire to the inconceivable Dharma of the Buddha. Be wise in asking questions about the inconceivable Dharma of the Buddha. Be wise in seeking the inconceivable Dharma of the Buddha. Do not be fearful, do not be terrified, and do not be gripped by terror on hearing the inconceivable Dharma of the Buddha.” [F.67.b]

20.

Chapter 20

Indraketudhvajarāja

20.1

Then the Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas who wish for this Dharma teaching of entering great compassion and wish to attain the highest, complete enlightenment of perfect buddhahood quickly should rely upon all roots of merit, training, qualities, and completely pure conduct.

20.2

“Bodhisattva mahāsattvas who have few involvements, avoid bad companions, rely on kalyāṇamitras, have an inquiring nature, unrelentingly seek the Dharma, have the Dharma as their goal, desire the Dharma, delight in the Dharma, obtain the Dharma, and practice the Dharma in accord with the Dharma will, young man, develop great compassion for beings and will develop the aspiration for the highest, complete enlightenment.

21.

Chapter 21

The Past

21.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas should entertain no misgivings about all the teachings on the root of merits, the training, and the qualities.759 They should have few involvements, avoid bad companions, rely on kalyāṇamitras, have an inquiring nature, unrelentingly seek the Dharma, have the Dharma as their goal, desire the Dharma, delight in the Dharma, obtain the Dharma, and practice the Dharma in accord with the Dharma. They should perceive every buddha and bodhisattva as the teacher. They should with joy and veneration perceive as the teacher the person from whom they hear this Dharma teaching.

22.

Chapter 22

The Teaching on the Body

22.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should have no attachment to their life or body. Why is that? Because, young man, beings accomplish bad actions due to attachment to their lives and bodies.783

23.

Chapter 23

The Teaching on the Tathāgata’s Body

23.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should not know the Tathāgata to be the rūpakāya.785 Why is that? It is because the Buddha Bhagavān manifests because of the dharmakāya and does not manifest because of the rūpakāya. [F.74.a]

24.

Chapter 24

The Inconceivable Tathāgata

24.1

Then the Bhagavān said to the youth Candraprabha, [F.76.b] “Young man, aspiring bodhisattva mahāsattvas think, ‘How can I make manifest the four discernments? What are these four? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. I shall manifest these four!’ On having this thought, young man, bodhisattva mahāsattvas should obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, and make it widely known to others.

25.

Chapter 25

Engaging in Discernment

25.1

“Young man, how do bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, attain the highest, complete enlightenment?

“Young man, bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, do not perceive enlightenment as other than form. They do not approach enlightenment as other than form. They do not seek enlightenment as other than form. They do not attain enlightenment as other than form. They do not inspire beings to an enlightenment that is other than form. They do not see a tathāgata as other than form. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness that is the nature of form.’ They do not see the tathāgata as other than form, as other than the nature of form. They do not see the nature of form as other than the tathāgata. The nature of that which is called form and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.

26.

Chapter 26

Rejoicing

26.1

26.2

“Young man, in what way should bodhisattva mahāsattvas be skillful in methods? For that, young man, bodhisattva mahāsattvas focus their minds upon all beings. Those bodhisattva mahāsattvas rejoice in whatever roots of merit and accumulations of merit all beings have. Three times every day and three times every night they rejoice in whatever roots of merit and accumulations of merit all beings have, and the roots of merit and accumulation of merit that come from their taking omniscience as the focus of their aspiration they donate to all beings.

27.

Chapter 27

The Benefits of Generosity

27.1

Then the Bhagavān said to the youth Candraprabha, “Young man, as it has been said, ‘Be careful,’ you, young man, should consequently train in that way. Why is that? Because, young man, for bodhisattva mahāsattvas who are careful, the highest, complete enlightenment is not difficult to attain, let alone this samādhi.

27.2

“Young man, in what way should bodhisattva mahāsattvas be careful? For that, young man, bodhisattva mahāsattvas should have perfectly pure conduct. Young man, in what way should bodhisattva mahāsattvas have perfectly pure conduct? For that, young man, bodhisattva mahāsattvas who have perfectly pure conduct, never separating from an all-knowing mind, should practice the six perfections. Listen, for I shall teach you their benefits.

28.

Chapter 28

The Teaching on Correct Conduct

28.1

“Young man, there are ten benefits for bodhisattva mahāsattvas from perfectly pure, correct conduct. What are the ten benefits? They are: [1] they devote890 themselves to wisdom and perfect it; [2] they follow the example of the buddhas; [3] they do not criticize the wise; [4] they do not waver from their vows; [5] they maintain their practice; [6] they turn away891 from saṃsāra; [7] they are led to attain nirvāṇa;892 [8] they live without faults arising; [F.89.a] [9] they attain samādhi; and [10] they will never be poor.893

29.

Chapter 29

Ten Benefits

29.1

“Young man, there are ten benefits for bodhisattva mahāsattvas from maintaining patience and being kind. [F.89.b] What are these ten? They are: [1] they are not burned by fire; [2] they are not slain by weapons; [3] they are not affected by poison; [4] they do not drown in water; [5] the devas protect them; [6] they attain a body adorned by the primary signs of a great being; [7] all the doorways to their rebirth in lower existences are closed; [8] it is not difficult for them to be reborn in the paradise of Brahmā; [9] they are happy day and night; and [10] their physical sensations of comfort and pleasure are never lost.

30.

Chapter 30

Tejaguṇarāja

30.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, you should train in this way, thinking, ‘I will abandon even the pleasures of the kingship of a divine cakravartin and enter homelessness.’

30.2

“Young man, having entered homelessness you should maintain the disciplines of mendicancy, live in solitude, and develop perfect mildness and patience.

31.

Chapter 31

Benefits

31.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who think, ‘I shall understand the languages of all beings and, knowing their higher or lesser capabilities, I will teach them the Dharma,’ those bodhisattva mahāsattvas should listen to the samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.”

32.

Chapter 32

The Teaching on the Nature of All Phenomena

32.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wonder, ‘How can I know the nature of all phenomena?’ should listen to this samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.”

33.

Chapter 33

The Benefits of Possessing the Sūtra

33.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish to train in purifying1056 the great higher cognition of all phenomena should listen to the samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.1057

34.

Chapter 34

Kṣemadatta

34.1

Then the Bhagavān said to the youth Candraprabha,1161 “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should abide in the absence of attributes and be dedicated to making vast offerings to a present tathāgata or to the stūpa of a tathāgata who has passed into nirvāṇa.

35.

Chapter 35

Jñānāvatī

35.1

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should plant roots of merit and apply themselves to practicing generosity through the Dharma or generosity through material things.

35.2

“Those bodhisattva mahāsattvas should dedicate that generosity through four prayers of dedication.

36.

Chapter 36

Supuṣpacandra

36.1

Then at that time Brother Ānanda rose from his seat, [F.125.b] removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”

37.

Chapter 37

Teaching the Aggregate of Correct Conduct

37.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood should hear the samādhi, the revealed equality of the nature of all phenomena, should obtain it, study it, keep it, recite it, disseminate it, transmit it, chant it, meditate on it with unadulterated meditation, and in other ways make it widely known. They should also maintain the aggregate of correct conduct.”

38.

Chapter 38

Yaśaḥprabha

38.1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for these and countless other wonderful1336 and marvelous bodhisattva qualities, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should hear this revealed equality of the nature of all phenomena samādhi and obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it,1337 and make it widely known to others. [F.146.a]

39.

Chapter 39

Restraint of the Body, Speech, and Mind

39.1

Then the Bhagavān [F.151.a] said to the youth Candraprabha, “Therefore, young man, you should train by thinking, ‘I shall have self-control through physical restraint.’

39.2

“Young man, what is meant by physical restraint? That which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas are free of attachment to all phenomena.

40.

Chapter 40

[Untitled]

40.1

“Young man, what is purity of action? Seeing the three existences as being like a dream and becoming free of desire. Young man, that is purity of action.

40.2

“Young man, what is the transcendence of the mind’s fixation on perceptions? It is knowing that the skandhas, dhātus, and āyatanas are like illusions, and renouncing them. That is the transcendence of the mind’s fixation on perceptions.

Colophon

c.1

The Indian preceptor Śrīlendrabodhi, and the chief editor Lotsawa Bandé Dharmatāśīla, translated and revised this work. It was later modified and finalized in terms of the new translation.

ab.

Abbreviations

BHS	Buddhist Hybrid Sanskrit.
Chinese	Sixth century Chinese translation by Narendrayaśas (see introduction, i.7).
Commentary	Mañjuśrīkīrti (see bibliography).
Gilgit	Sixth to seventh century Sanskrit manuscript (see introduction i.9 and bibliography under Dutt).
Hodgson	Later Nepalese Sanskrit manuscript (see introduction i.9 and bibliography under Dutt).
Matsunami	Matsunami’s Sanskrit edition (see bibliography).
Shastri	Later Nepalese Sanskrit manuscript (see introduction i.9 and bibliography under Dutt).
Vaidya	Vaidya’s Sanskrit edition (see bibliography).

Notes

n.1

According to the BHS vipañcita. The Tibetan translates as rnam par spros pa.

n.2

See Dharmachakra Translation Committee, trans., The Teaching on the Effulgence of Light, Toh 55 (84000: Translating the Words of the Buddha, 2022).

n.3

Toh 129, see bibliography.

n.4

Brian Houghton Hodgson (1801–1894) was a linguist, ethnologist, naturalist, and diplomat who lived in Nepal from 1824 to 1844, becoming British Resident; among his many other activities, he studied and collected Sanskrit Buddhist texts. Haraprasad Shastri (1853–1931) was an Indian Sanskrit scholar and historian who visited Nepal several times, also collecting and publishing manuscripts. Both scholars were associated with the Asiatic Society in Kolkata. The Sanskrit edition of the sūtra published by Dutt (as one of a series centered on the Gilgit manuscripts; see bibliography) is not only based on the Gilgit manuscript, but also represents the Hodgson and Shastri manuscripts, which Dutt refers to, respectively, as manuscripts A and B.

n.5

Vibhuticandra; dpal bde mchog gi dkyil ’khor kyi cho ga; Śrī-samvara-maṇḍala-vidhi. Toh 1511, Degé Tengyur, Vol. 22, (rgyud, zha), 322b. 308b–334a.

n.6

The Yogacāra tradition of Asaṅga and his followers has philosophical viewpoints quite distinct from those of the Mādhyamika tradition, of which Candrakīrti was perhaps the most uncompromising proponent.

n.7

The Tibetan of the quote is: nga ’das lo ni nyis stong na / gdong dmar yul du bstan pa ’byung / spyan ras gzigs kyi gdul byar ’gyur / de yi bstan pa’i snyigs ma la / byang chub sems dpa’ seng ge’i sgra / karma pa zhes ba ba ’byung / ting ’dzin dbang thob ’gro ba ’dul / mthong thos dran regs bde la bkod (Rinchen Palzang, p. 650).

n.8

This line of homage, as is customary for Kangyur texts, was added by the Tibetan translators, and therefore does not appear in the Sanskrit or Chinese. The Gilgit Sanskrit manuscript has 12 initial verses, Hodgson 14 verses, and Shastri 43 verses, none of which are in the Tibetan.

n.9

This number depends on whether niyuta is taken to mean “one million,” as in Classical Sanskrit, or “a hundred thousand million,” as is found in BHS. The Tibetan has chosen the latter meaning, translating it as khrag khrig. Therefore the resulting number in Tibetan is “ten million [times] a hundred thousand million times eighty,” i.e., eighty million million million (eighty quintillion in the American or short scale system) (bye ba khrag khrig phrag brgyad bcu, apparently translating koṭiniyutena aśityā). The translation of the commentary by Mañjuśrīkīrti, however, has khrag khrig phrag brgyad bcu: “a hundred thousand million times eighty,” which would be eight million million, i.e., eight trillion. The Vaidya Sanskrit edition has niyutaśatasahasrena aśītyā which would be literally “a hundred thousand million [times] a hundred [times] a thousand times eighty,” which comes to eight hundred thousand million million, i.e., eight hundred thousand trillion. However if niyuta is taken as only one million, this would be eight million million, i.e., eight trillion, which would agree with the resulting number in Mañjuśrīkīrti’s commentary. The Dutt edition of the Gilgit manuscript has aśityā ca bodhisattva-niyutaiḥ and accordingly the translation of Gómez et al. is “eighty million,” where niyuta has presumably been given the value of one million. The Chinese simply transliterates as na-yo-ta. The Chinese tradition gives numerous, widely differing explanations of what this number means.

n.10

In the Chinese the description of the bodhisattvas and the list of names do not appear. The Chinese continues at this point with Ajita.

n.11

According to the BHS abhijñābhijñātair. The Tibetan, translating both abhijña and abhijñāta as mngon par shes pa, has mngon par shes pas mngon par shes pa. However, the translation of the commentary has a preferable translation of the second abhijñāta: rab tu grags pa.

n.12

According to the BHS gatiṃgata. The Tibetan translates as rtogs par khong du chud pa.

n.13

According to the commentary these are not only the dhāraṇī in recited form, but comprise the four kinds of retention (dhāraṇī): the recited dhāraṇī sentences and phrases themselves, the retention of the memory of the words of all teachings given, the retention of the memory of the meaning of these teachings, and the retention of the realization gained through meditation on that meaning.

n.14

According to the Tibetan, though the Sanskrit compound could also be interpreted to mean “who had praised, extolled, and lauded all the buddhas.”

n.15

According to the Tibetan and the commentary. The Sanskrit could also be interpreted, as in Gómez et al., as “knowing all the terrors [that come from] the māras.”

n.16

According to the commentary, this means “adorned by the ten good actions: three of body, four of speech, and three of mind,” or, among the primary and secondary signs of a great being: “the voice of Brahmā, and the mind’s realization of the nature of beings so that they may be guided.”

n.17

According to most Kangyurs, the commentary, and the Sanskrit. The Degé has kyi instead of kyis.

n.18

According to the commentary, this means the bodhisattvas are on the tenth bhūmi, as taught in the Sūtra of the Ten Bhūmis. The ten-bhūmi system does not appear in the Gilgit version or the Chinese but does in the later Sanskrit versions and the Tibetan.

n.19

According to the Sanskrit. Absent from the Tibetan.

n.20

According to the Tibetan lhun po’i rtse mo ’dzin and Matsunami. Vaidya: Meruśikhariṁdhara. Dutt: Meruśikharindhara.

n.21

According to the Tibetan lhun po’i rgyal po and Matsunami. Dutt: Merugāja. Does not appear in Hodgson.

n.22

According to the Tibetan and Matsunami. Dutt: Meruśikhare saṁghaṭṭanarājena. Hodgson: Meruśikhare saṃghaḍanagajena. Shastri: Meruśikhare saṃghaṭanagajena.

n.23

According to the Sanskrit. Absent in the Tibetan.

n.24

According to the Sanskrit. Absent in the Tibetan.

n.25

According to the Tibetan (nyi ma me’i ’od ’phro can) and the Hodgson. The Tibetan takes daśaśataraśmi, “a hundred thousand rays,” as an epithet of the sun and translates it simply as nyi ma (“sun”). Gilgit and Shastri: Daśaśataraśmikṛtārci with huta (“fire,” equivalent to the Tibetan me) replaced by kṛta (“made,” “created”).

n.26

According to the Tibetan and Hodgson. Vaidya: Satatamabhayaṁdadāna. Dutt has both versions.

n.27

Another name for Maitreya, the bodhisattva who will be the fifth buddha of the Good Eon.

n.28

According to the Sanskrit anupamacitta. The Tibetan has dpe med sems dpa’, whereas one would expect dpe med sems pa. The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas (see bibliography) refers to this group as sems dpa’ dpe med pa, naming two of them: Pramodyarāja (mchog tu dga’ ba’i rgyal po) and Mañjuśrī (Degé Kangyur, vol. 55, F.248.a). The Sūtra of Possessing the Roots of Goodness (see bibliography) refers to byang chub sems dpa’ dpe med pa sems pa (“bodhisattvas with incomparable minds”), with Bhadrapāla being the one that is named (Degé Kangyur, vol. 48, F.48.a). Bhadrapāla is also listed as one of a group of five hundred bodhisattvas in that sūtra (F.22.b).

n.29

This is referencing a group of beings that is listed in the White Lotus of the Good Dharma Sūtra (Degé Kangyur, vol. 67, 2.b). In that sūtra Bhadrapāla is also listed as one of a group of fifty bodhisattvas (F.142.b).

n.30

A bodhisattva who appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas, and perhaps also the merchant of that name who is the principal interlocutor in the Sūtra of the Questions of Bhadrapāla the Merchant (see bibliography).

n.31

This refers to the standard list of god realms beginning with the lowest, that of the Four Mahārājas.

n.32

According to the Sanskrit udārodārair, which repeats udāra. The Tibetan translates as “vast and illustrious.”

n.33

According to the Sanskrit, which uses repetition to state that each one of them has that quality, maheśākhyamaheśākhyair. The Tibetan translates as “very powerful and renowned to be very powerful.”

n.172

Literally, “ten million times a hundred thousand times a hundred thousand million.”

n.173

According to the Sanskrit vihāra. Tibetan: gtsug lag khang. These are equivalents in the Mahāvyutpatti, but gtsug lag khang can also mean “temple” in Tibetan.

n.197

From the Sanskrit udgrahītavya. Tibetan: gzung.

n.198

From the BHS paryavāptavya. Tibetan: kun chub pa.

n.199

From the Sanskrit dhārayitavya. Tibetan: bcang.

n.200

From the Sanskrit vācayitavya. Tibetan: klog.

n.201

From the Sanskrit pravartayitavya. Tibetan: rab tu gdon pa.

n.202

From the Sanskrit uddeṣṭavya. Tibetan: lung mnod par bya.

n.203

From the Sanskrit svādhyātavya. Tibetan: kha ton du bya.

n.204

From the Sanskrit araṇa, which also means “passionless, sinless, without impurity.” This is regularly translated into Tibetan as nyon mongs, which is also used to translate kleśa. Gómez et al. have interpreted it as “being in solitude,” presumably from an edition with araṇya (“solitude”).

n.205

From the Sanskrit bahulīkartavya. Tibetan: mang du bya.

n.206

From the Sanskrit parebhyaśca vistarena saṃprakāśayitavya. Tibetan: gshan dag la yang rgya cher rab tu bstan par bya. This entire list is simplified in the Chinese to three elements: “should recite, uphold / retain, and explain it to others widely.”

n.300

Not in the Gilgit or Chinese.

n.531

From the Sanskrit prabhāvyate. The Tibetan appears to have translated from a manuscript with something like pravbhidyate or prabhedyate (“divide,” “categorize”).

n.532

According to the Sanskrit, the commentary, and the Chinese. The Tibetan translates as “the nature of the mind is without form,” presumably translating from svabhāvam arūpyam as a corruption of niḥsvabhāvam arūpyam.

n.533

The Chinese adds “and cannot be seen.”

n.547

The Sanskrit manasikāra and the Tibetan yid la byed pa can mean, according to context, “fixed attention,” “concentration,” “focused reflection,” etc. The commentary states that the samādhi being devoid of such factors is in relation to mind and thoughts, subject and object, action and object, and so on. The negative of the term (amanasikāra, yid la mi byed pa) was later adapted into the mahāmudrā tradition.

n.548

The BHS term raṇā is synonymous with kleśa, and both are translated into Tibetan as nyon mongs.

n.569

Chinese: “Then the youth Candraprabha said these words to the Bhagavān.”

n.613

The Chinese has 47 consecutive verses: the first 16 verses are in chapter 15 of the Tibetan-Sanskrit version and the remaining 31 verses are in chapter 16.

n.637

This entire opening section about Maitreya and his miraculous activities does not appear in the Gilgit manuscript and therefore not in the Vaidya either. The Tibetan follows the version in the Hodgson manuscript.

n.638

According to the Sanskrit, where tathāgata is clearly in the vocative and the verb “to go” is in the first-person singular.

n.639

According to the Tibetan. Sanskrit: “Lamp of the three worlds.”

n.759

According to the Tibetan, in which the verb here is gdon mi za bar bya’o. The Sanskrit of the Hodgson and Shastri manuscripts has “…should depend upon the duties and qualities of the training that is the root of all merit” (śikṣāguṇadharmaniśrita). They also have at this point “…should have pure conduct through depending on roots of merit…” and so on. The Gilgit manuscript chapter is composed only of the verses.

n.783

The Chinese adds: “Therefore, bodhisattvas should know about the dharmakāya and the rūpakāya.” The rest of this chapter does not appear in the Chinese.

n.785

This paragraph does not appear in the Chinese.

n.882

Beginning of fascicle 6 of the Taisho ed., and fascicle 7 of the Song, Yuan, Ming, Gong, and Sheng eds.

n.890

From the BHS anuparivārayati and according to the definition in the commentary. The Tibetan translates with the alternative meaning of “encircling” or “surrounding.” The Gilgit version has pariśodhayati (“purifies”). The Chinese translates this sentence as “They will perfect wisdom of all kinds.” 滿足一切智 (man zu yi qie zhi).

n.891

According to the Sanskrit, the commentary, and most Kangyurs, except for the Degé which has ’byor pa in error for ’byol ba. Chinese: “They abandon all concern about life and death.” 棄捨生死 (qi she sheng si).

n.892

Tibetan: thob par byed pa (“cause to obtain”). Sanskrit: arpayati (see Mahāvyutpatti 7428). Chinese: “They long for the joy of nirvāṇa,” 慕樂涅槃 (mu le nie pan).

n.893

Chinese: “They will not lack faith or wealth,” 不乏信財 (bu fa xin cai).

n.1056

According to the Tibetan byi dor bya ba yongs su sbyang ba. The Sanskrit parikarmadhāraya could be translated as “maintaining or gaining the preparation for.”

n.1057

This paragraph is in a simpler form in the Gilgit and Chinese.

n.1161

In the Gilgit manuscript, the prose is absent from this point until “Young man, in the past…” (34.7).

n.1336

According to the Tibetan. Sanskrit: “immeasurable.”

n.1337

According to the Sanskrit bahulīkartavya. The Tibetan mang du bya, a regular element in this list elsewhere, is missing here.

Bibliography

Tibetan Editions of the Samādhirājasūtra

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo (Sarvadharmasvabhāvasamatāvipañcitasamādhirājasūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.a–175.b.

‍—‍—‍—. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 55, pp. 3–411.

‍—‍—‍—. Lhasa Kangyur (lha sa bka’ ’gyur) vol. 55 (mdo sde, ta), folios 1.b–269.b.

‍—‍—‍—. Narthang Kangyur (snar thang bka’ ’gyur) vol. 55 (mdo sde, ta), folios 1.b–273.b.

‍—‍—‍—. Shelkar Drima Kangyur (shel mkhar bris ma bka’ ’gyur) vol. 54 (mdo sde, ja), folios 157.a–436.a.

‍—‍—‍—. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur) vol. 58 (mdo sde, ja), folios 145.a–405.a.

‍—‍—‍—. Urga Kangyur vol. 55 (mdo sde, da), 1.b–170.a.

Sanskrit Editions of the Samādhirājasūtra

Dutt, Nalinaksha. Gilgit Manuscripts Vol. II, part I. Calcutta: J. C. Sarkhel, 1941. [This Sanskrit edition in three volumes is based on the Gilgit manuscript but also includes and represents the two Nepalese manuscripts of Hodgson and Shastri, see Introduction i.9 and n.4.

‍—‍—‍—. Gilgit Manuscripts Vol. II, part II. Calcutta: J. C. Sarkhel, 1953.

‍—‍—‍—. Gilgit Manuscripts Vol. II, part III. Calcutta: J. C. Sarkhel, 1954.

Matsunami, Seiren (ed.). “Bonbun Gattō Zanma kyō.”.in TDKK [Memoirs of Taisho University, Department of Buddhism and Literature] vol. 60 (1975), pp. 188–244.

‍—‍—‍—. “Bonbun Gattō Zanma kyō.” in TDKK [Memoirs of Taisho University, Department of Buddhism and Literature] vol. 61 (1975), 761–796.

Vaidya, P. L., ed. Samādhirājsūtra. Darbhanga, India: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961.

Other canonical references

Kangyur

da ltar gyi sangs rgyas mngon sum du bzhugs pa’i ting nge ’dzin gyi mdo (Pratyutpanna-buddha-samukhāsthita-samādhi-sūtra) [The Sūtra, The Samādhi of Being in the Presence of the Buddhas of the Present]. Toh 133, Degé Kangyur vol. 56 (mdo sde, na), folios 1.a–70.b.

dam pa’i chos pad ma dkar po’i mdo (Saddharmapuṇḍarīka-sūtra) [The Sūtra of the White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 67 (mdo sde, ja), folios 1.a–180.b. English translation in Roberts 2018.

de bzhin gshegs pa’i ye shes kyi phyag rgya’i ting nge ’dzin gyi mdo (Tathāgata-jñāna-mudrā-samādhi-sūtra) [The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas]. Toh 131, Degé Kangyur vol. 55 (mdo sde, da), folios 230.b–253.b. English translation in Dharmachakra Translation Committee 2020b.

dge ba’i rtsa ba yongs su ’dzin pa’i mdo (Kuśala-mūla-saparigraha-sūtra) [The Sūtra of Possessing the Roots of Goodness]. Toh 101, Degé Kangyur vol. 48 (mdo sde, nga), folios 1.a–227.b. English translation in Dharmachakra Translation Committee 2020c.

de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba ’dus pa zhe bya ba brtag pa’i rgyal po chen po (Sarva-tathāgata-kāyavākcitta-rahasyo guhyasamāja-nāma-mahā-kalparāja) [The Great King Entitled the Union of the Great Secrets: the Secret of the Body, Speech, and Mind of all the Tathāgatas]. Also known as the Tathāgataguhyaka Sūtra [The Sūtra of the Secret of the Tathāgatas] and the Guhysamaja-tantra. Toh 442, Degé Kangyur vol. 81 (rgyud, ca), folios 90.a–157.b.

gser ’od dam pa mdo sde’i dbang po’i rgyal po’i mdo (Suvarṇa-prabhāsottama-sūtrendrarāja-sūtra) [The Sūtra of the King Who Is the Lord of Sūtras: The Supreme Golden Light]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151.b–273.a.

lang kar gshegs pa’i mdo (Laṅkāvatāra-sūtra) [Entry into Laṅka Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.

sangs rgyas rjes su dran pa (Buddhānusmṛti) [Being Mindful of the Buddha]. Toh 279, Degé Kangyur vol. 68 (mdo sde, ya), folios 55.a-55.b.

rab tu zhi ba rnam par nges pa’i cho ’phrul gyi ting nge ’dzin gyi mdo (Praśanta-viniścaya-prāthihārya-samādhi-sūtra) [The Sūtra of the Absorption of the Miraculous Ascertainment of Peace]. Toh 129, Degé Kangyur vol. 55 (mdo sde, da), folios 174.b–210.b. English translation in Dharmachakra Translation Committee 2020.

rgya cher rol pa’i mdo (Lalitavistara-sūtra) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee 2013.

sa bcu pa’i mdo (Daśabhūmika-sūtra) [The Sūtra of the Ten Bhūmis]. Chapter 31 of the Avataṃsaka, Toh 44. Degé Kangyur vol. 36 (phal chen, kha), folios 166.a–283.a. English translation in Roberts 2021b.

sdong po bkod pa (Gaṇḍavyūha) [The Stem Array]. Chapter 45 of the Avataṃsaka, Toh 44-45. Degé Kangyur vols. 37 and 38 (phal chen, ga-a), folios ga 274.b–363.a. English Translation in Roberts 2021a.

shes rab pha rol tu phyin pa brgyad stong pa (Aṣṭa-sāhasrikā-prajñāpāramitā-sūtra) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (brgyad stong pa, ka), folios 1.b–286.a.

’od dpag med kyi bkod pa’i mdo (Amitābhavyūhasūtra) [The Array of Amitābha]. Also known as The Longer Sukhāvatīsūtra. Toh 49, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 237.b-270.a.

’od zer kun du bkye pa’i bstan pa’i mdo (Raśmisamantamuktanirdeśasūtra) [The Teaching on the Effulgence of Light]. Toh 55, Degé Kangur vol. 40 (dkon brtsegs, kha), folios 195.a–255.b.

tshong dpon bzang skyong gyis zhus pa’i mdo (Bhadrapāla-śreṣṭhi-paripṛccha-sūtra) [The Sūtra of the Questions of Bhadrapāla the Merchant]. Toh 83, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 71.a–94.b.

yang dag par spyod pa’i tshul nam mkha’i mdog gis ’dul ba’i bzod pa’i mdo (Saṃyagacārya-vṛtta-gagana-varṇa-vinaya-kṣānti-sūtra) [The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct]. Toh 263, Degé Kangyur vol. 67 (mdo sde ’a), folios 90.a–209.b. English translation in Dharmachakra Translation Committee 2024.

Tengyur

Candrakīrti. dbu ma la ’jug pa (Madhyamakāvatāra) [Entering the Middle Way]. Toh 3861, Degé Tengyur vol. 102 (dbu ma ’a), folios 201.b–219.a.

‍—‍—‍—. dbu ma rtsa ba’i ’grel pa tshig gsal ba (Mūlamadhyamakavṛttiprasannapadā) [Clear Words: A Commentary on the Root Middle Way]. Toh 3860, Degé Tengyur vol. 102 (dbu ma, ’a), folios 1.a–200.a.

Dārika. ’khor lo sdom pa’i dkyil ’khor gyi cho ga de kho na nyid la ’jug pa (Cakrasaṁvaramaṇḍalavidhitattvāvatāra) [Entering the Truth: A Maṇḍala Rite of Cakrasamvara]. Toh 1430, Degé Tengyur vol. 20 (rgyud ’grel, wa), folios 203.b–219.b.

Kamalaśīla. sgom pa’i rim pa (Bhāvanākrama) [Stages of Meditation]. Toh 3915, 3916, and 3917, Degé Tengyur vol. 110 (dbu ma, ki), folios 22.a–41.b, 41.a–55.b, and 55.b–68.b.

Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba zhes bya ba (Ārya-sarva-dharma-svabhāva-samatā-vipañcita-samādhi-rāja-nāma-mahāyāna-sūtra-ṭika-kīrti-mālā-nāma) [The Garland of Fame: A Commentary on The Mahāyāna Sūtra Entitled The King of Samādhis: The Revealed Equality of the Nature of All Phenomena]. Toh 4010, Degé Tengyur vol. 117 (mdo ’grel, nyi), folios 1.b–163.b.

‍—‍—‍—. Idem, in bstan ’gyur (dpe bsdur ma) [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 117 (mdo ’grel, nyi), 752–1181.

Prajñākaramati. byang chub kyi spyod pa la ’jug pa’i dka’ ’grel (Bodhisattvacaryāvatārapañjikā) [Commentary on Difficult Points in Entering the Conduct of the Bodhisattvas]. Toh 3872, Degé Tengyur vol. 105 (dbu ma, la), folios 41.b–288.a.

Śāntideva. byang chub sems dpa’i spyod pa la ’jug pa (Bodhisattvacaryāvatāra) [Entering the Conduct of the Bodhisattvas]. Toh 3871, Degé Tengyur vol. 105 (dbu ma, la), folios 1.a–40.a.

‍—‍—‍—. bslab pa kun las btus pa (Śikṣasamuccaya) [Compendium of Training]. Toh 3939, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Non-Canonical Tibetan Sources

Gampopa (sgam po pa bsod nams rin chen). dam chos yid bzhin nor bu thar pa rin po che’i rgyan. Kathmandu: Gam-po-pa Library, 2003.

Pekar Sangpo (pad dkar bzang po). bstan pa spyi’i rgyas byed las mdo sde spyi’i rnam bzhag bka’ bsdu ba bzhi pa zhes bya ba’i bstan bcos. Beijing: mi rigs dpe skrun khang, 2006.

Rinchen Palzang (rin chen dpal bzang). mtshur phu dgon gyi dkar chag kun gsal me long. Beijing: mi rigs dpe skrun khang, 1995.

Tsongkhapa (tsong kha pa). lam rim chen mo. In rje tsong kha pa chen po’i gsung ’bum vol. 8, Zi ling: mtsho sngon mi rigs dpe skrun khang, 1999.

Western Publications

Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceta. Cambridge: Cambridge University Press, 1951.

Cüppers, Cristoph. The IXth Chapter of the Samādhirājasūtra: A Text-Critical Contribution to the Study of Mahāyāna Sūtras. Stuttgart: Franz Steiner Verlag, 1990.

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

‍—‍—‍—, trans. (2020a). The Absorption of the Miraculous Ascertainment of Peace (Praśāntaviniścayaprātihāryasamādhi, Toh 129). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2020b). The Absorption of the Thus-Gone One’s Wisdom Seal (Tathāgatajñānamudrāsamādhi, Toh 131). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2020c). Upholding the Roots of Virtue (Kuśalamūlasaṃparigraha, Toh 101). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2022). The Teaching on the Effulgence of Light (Raśmisamantamuktanirdeśa, Toh 55). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2024). The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct (Samyagācāravṛttagaganavarṇavinayakṣānti, Toh 263). 84000: Translating the Words of the Buddha.

Dimitrov, Dragomir. “Two Female Bodhisattvas in Flesh and Blood,” in Aspects of the Female in Indian Culture. Marburg: Indica et Tibetica, 2004, pp. 3–30.

Gómez, Luis O. and Silk, Jonathan A. Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts. Ann Arbor: Collegiate Institute for the Study of Buddhist Literature and Center for South and Southeast Asian Studies, The University of Michigan, 1989.

Leslie, Julia. “A Bird Bereaved: The Identity and Significance of Valmiki’s Krauñcha,” in Journal of Indian Philosophy 26.5 (1998): 455–87.

Régamey, Konstanty. Philosophy in the Samādhirājasūtra. Delhi: Motilal Banarsidass, 1990.

Roberts, Peter Alan, trans. (2018). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2021a) The Stem Array (Gaṇḍavyūha, Toh 44-45). 84000: Translating the Words of the Buddha.

‍—‍—‍—, trans. (2021b). The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha.

Rockwell, John Jr. Samādhi and Patient Acceptance: Four Chapters of the Samādhirāja-sūtra, Translated from the Sanskrit and Tibetan. M.A. thesis, Naropa Institute, Boulder, Colorado, 1980.

Skilton, Andrew. “Dating the Samādhirāja Sūtra,” In Journal of Indian Philosophy 27: 635–52. Netherlands: Kluwer Academic Publishers, 1999.

Tatz, Mark. “Revelation in Mādhyamika Buddhism: Chapter Eleven of the Samādhirāja-sūtra (On Mastering the Sūtra).” Translated from the Tibetan with commentary. University of Washington, 1972.

Thrangu Rinpoche. King of Samadhi: Commentaries on the Samadhi Raja Sutra and the Song of Lodrö Thaye. Hong Kong, Boudhnath & Århus: Rangjung Yeshe Publications, 1994.

Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

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

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Ābhāsvara

ābhāsvara

g.2

Abhāva

dngos po med pa las byung
dngos po med pa las byung ba

དངོས་པོ་མེད་པ་ལས་བྱུང་།
དངོས་པོ་མེད་པ་ལས་བྱུང་བ།

abhāva
abhāvasamudgata
abhāvasamudgata

g.3

Abhirati

mngon par dga’ ba

མངོན་པར་དགའ་བ།

abhirati

g.4

absence of aspiration

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihita

g.5

absence of attributes

mtshan ma ma mchis pa
mtshan ma med pa

མཚན་མ་མ་མཆིས་པ།
མཚན་མ་མེད་པ།

animitta

g.8

affliction

nyon mongs

ཉོན་མོངས།

kleśa

g.9

aggregate of correct conduct

tshul khrims kyi phung po

ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།

g.12

Ajita

mi pham pa

མི་ཕམ་པ།

ajita

g.21

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

ānanda

g.33

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

Definition from the 84000 Glossary of Terms:

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

g.40

asura

lha ma yin

ལྷ་མ་ཡིན།

asura

g.48

āyatana

skye mched

སྐྱེ་མཆེད།

āyatana

g.51

Bandé

ban de

བན་དེ།

(vanda)

g.54

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

bhadrapāla

Definition from the 84000 Glossary of Terms:

Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).

g.57

bhikṣu

dge slong

དགེ་སློང་།

bhikṣu

Definition from the 84000 Glossary of Terms:

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

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

g.67

bhūmi

ས།

bhūmi

g.73

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva
buddhaputra

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

g.74

Brahmā

tshangs pa

ཚངས་པ།

brahmā

g.79

Brahmakāyika

tshangs ris

ཚངས་རིས།

brahmakāyika

g.91

Brother

tshe dang ldan pa

ཚེ་དང་ལྡན་པ།

ayuśman

g.92

buddha qualities

sangs rgyas kyi chos

སངས་རྒྱས་ཀྱི་ཆོས།

buddhadharmāḥ

The specific qualities of a buddha; may sometimes be used as a general term, and sometimes referring to sets such as the ten strengths, the four fearlessnesses, the four discernments, the eighteen distinct qualities of a buddha, and so forth; or, more specifically, to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.

Alternatively, in the context of this sūtra, see 3.2-3.4.

g.95

cakravartin

’khor los sgyur ba

འཁོར་ལོས་སྒྱུར་བ།

cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartana) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

g.96

Candrabhānu

zla ba’i ’od zer

ཟླ་བའི་འོད་ཟེར།

candrabhānu

g.97

Candrakīrti

zla ba grags pa

ཟླ་བ་གྲགས་པ།

candrakīrti

g.99

Candraprabha

zla ’od

ཟླ་འོད།

candraprabha

g.100

Cāturmahārājakāyika

rgyal po chen po bzhi’i ris

རྒྱལ་པོ་ཆེན་པོ་བཞིའི་རིས།

cāturmahārājakāyika

Definition from the 84000 Glossary of Terms:

One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.

g.110

Daśaśataraśmihutārci

nyi ma me’i ’od ’phro can

ཉི་མ་མེའི་འོད་འཕྲོ་ཅན།

daśaśataraśmihutārci

g.111

deva

ལྷ།

deva

Definition from the 84000 Glossary of Terms:

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

g.114

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.118

dharmakāya

chos kyi sku

ཆོས་ཀྱི་སྐུ།

dharmakāya

g.121

Dharmatāśīla

chos nyid tshul khrims

ཆོས་ཉིད་ཚུལ་ཁྲིམས།

dharmatāśīla

g.122

Dharmavyūha

chos bkod pa

ཆོས་བཀོད་པ།

dharmavyūha

g.124

dhātu

khams

ཁམས།

dhātu

g.125

Dhṛtarāṣṭra

yul ’khor srung
ngang skya

ཡུལ་འཁོར་སྲུང་།
ངང་སྐྱ།

dhṛtarāṣṭra

g.126

dhyāna

bsam gtan

བསམ་གཏན།

dhyāna

g.130

discernment

so so yang dag par rig pa

སོ་སོ་ཡང་དག་པར་རིག་པ།

pratisaṃvida

g.131

disciplines of mendicancy

sbyangs pa’i yon tan
sbyangs dag
sbyangs tshul

སྦྱངས་པའི་ཡོན་ཏན།
སྦྱངས་དག
སྦྱངས་ཚུལ།

dhūtaguṇa
dhūta

Ascetic practices that are optional for monks and nuns or undertaken only for a defined time period. They are traditionally listed as being twelve in number: (1) wearing rags (pāṃśukūlika, phyag dar khrod pa), (2) (in the form of only) three religious robes (traicīvarika, chos gos gsum), (3) (coarse in texture as) garments of felt (nāma[n]tika, ’phyings pa pa), (4) eating by alms (paiṇḍapātika, bsod snyoms pa), (5) having a single mat to sit on (aikāsanika, stan gcig pa), (6) not eating after noon (khalu paścād bhaktika, zas phyis mi len pa), (7) living alone in the forest (āraṇyaka, dgon pa pa), (8) living at the base of a tree (vṛkṣamūlika, shing drungs pa), (9) living in the open (ābhyavakāśika, bla gab med pa), (10) frequenting cemeteries (śmāśānika, dur khrod pa), (11) sleeping sitting up (naiṣadika, cog bu pa), and (12) accepting whatever seating position is offered (yāthāsaṃstarika, gzhi ji bzhin pa); this last of the twelve is sometimes interpreted as not omitting any house on the almsround, i.e. regardless of any reception expected. Mahāvyutpatti, 1127-39.

g.132

doorways to liberation

rnam par thar pa’i sgo

རྣམ་པར་ཐར་པའི་སྒོ།

vimokṣamukha

g.138

Dundubhisvara

rnga dbyangs

རྔ་དབྱངས།

dundubhisvara

g.142

eighteen distinct qualities of a buddha

sangs rgyas kyi chos ma ’dres pa bco brgyad

སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།

aṣṭādaśāveṇikabuddhadharma

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

g.145

eloquence

spobs pa

སྤོབས་པ།

pratibhāna

g.146

emptiness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

g.150

fearlessness

mi ’jigs pa

མི་འཇིགས་པ།

vaiśaradya

g.161

gandharva

dri za

དྲི་ཟ།

gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

g.170

garuḍa

khyung

ཁྱུང་།

garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

g.171

Gautama

gau ta ma

གཽ་ཏ་མ།

gautama

g.177

good beings

skyes bu dam pa

སྐྱེས་བུ་དམ་པ།

satpuruṣa

g.178

Good Eon

skal pa bzang po

སྐལ་པ་བཟང་པོ།

bhadrakalpa
bhadraka

g.180

Gṛdhrakūṭa

rgod kyi phung po

རྒོད་ཀྱི་ཕུང་པོ།

gṛdhrakūṭa

g.183

higher cognition

mngon par shes pa

མངོན་པར་ཤེས་པ།

abhijñā

The higher cognitions are listed as either five or six. The first five are: clairvoyance (divine sight), divine hearing, knowing how to manifest miracles, remembering previous lives, knowing what is in the minds of others. A sixth, knowing that all defects have been eliminated, is often added. The first five are attained through dhyāna, and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogis; while the sixth is supramundane and attained only by realization‍—by bodhisattvas, or according to some accounts only by buddhas.

g.186

identification

’du shes

འདུ་ཤེས།

saṃjña

g.198

jina

rgyal ba

རྒྱལ་བ།

jina

g.211

Jyotirasa

skar ma la dga’ ba

སྐར་མ་ལ་དགའ་བ།

jyotirasa

g.215

kalyāṇamitra

dge ba’i bshes gnyen

དགེ་བའི་བཤེས་གཉེན།

kalyāṇamitra

g.232

kinnara

mi’am ci

མིའམ་ཅི།

kinnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

g.233

kleśa

nyon mongs

ཉོན་མོངས།

kleśa

g.239

kumbhāṇḍa

grul bum

གྲུལ་བུམ།

kumbhāṇḍa
kubhāṇḍa

g.241

Lakṣaṇasamalaṁkṛta

mtshan gyis kun tu brgyan pa

མཚན་གྱིས་ཀུན་ཏུ་བརྒྱན་པ།

lakṣaṇasamalaṁkṛta

g.242

level

ས།

bhūmi

g.245

lotsawa

lo tsA ba

ལོ་ཙཱ་བ།

locāva

g.253

Mahāmeru

lhun po chen po

ལྷུན་པོ་ཆེན་པོ།

mahāmeru

g.256

mahārāja

rgyal po chen po

རྒྱལ་པོ་ཆེན་པོ།

mahārāja

g.258

mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

g.259

Maitraka

byams pa

བྱམས་པ།

maitraka
maitreya

g.260

Maitreya

byams pa

བྱམས་པ།

maitreya
ajita
maitraka

The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the Good Eon. In early Buddhism he appears as the human disciple sent to pay his respects by his teacher, and the Buddha gives him the gift of a robe and prophesies that he will be the next buddha, and that his companion Ajita will be the next cakravartin. As a bodhisattva, he has both these names. In the White Lotus of Compassion Sūtra, Buddha Ratnagarbha prophesies that Vimalavaiśayana, the fourth of the thousand young Vedapāṭhaka pupils of Samudrareṇu, will be Buddha Maitreya.

g.265

Mañjughoṣa

’jam dbyangs

འཇམ་དབྱངས།

mañjughoṣa

g.266

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

In this text:

Also known here as Mañjuśrī Kumārabhūta, Mañjughoṣa or Pañcaśikha.

g.267

Mañjuśrī Kumārabhūta

’jam dpal gzhon nur gyur pa

འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།

mañjuśrī kumārabhūta

g.268

Mañjuśrīkīrti

’jam dpal grags pa

འཇམ་དཔལ་གྲགས་པ།

mañjuśrīkīrti

g.272

māras

bdud

བདུད།

mārāḥ

The deities ruled over by Māra who attempted to prevent the Buddha’s enlightenment, and who do not wish any being to escape from saṃsāra. Also, they are symbolic of the defects within a person that prevent enlightenment. These four personifications are: Devaputra-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; and Kleśamāra (nyon mongs pa’i bdud), the Māra of the Afflictions.

g.280

Megharāja

sprin gyi rgyal po

སྤྲིན་གྱི་རྒྱལ་པོ།

megharāja

g.282

Meru

lhun po

ལྷུན་པོ།

meru

g.283

Meru

lhun po

ལྷུན་པོ།

meru

g.284

Merudhvaja

lhun po’i rgyal mtshan

ལྷུན་པོའི་རྒྱལ་མཚན།

merudhvaja

g.285

Merukūṭa

lhun po brtsegs pa

ལྷུན་པོ་བརྩེགས་པ།

merukūṭa

g.286

Merupradīparāja

lhun po mar me’i rgyal po

ལྷུན་པོ་མར་མེའི་རྒྱལ་པོ།

merupradīparāja

g.287

Merurāja

lhun po’i rgyal po
lhun po’i glan chen

ལྷུན་པོའི་རྒྱལ་པོ།
ལྷུན་པོའི་གླན་ཆེན།

merurāja
merugāja

g.288

Meruśikharadhara

lhun po’i rtse mo ’dzin

ལྷུན་པོའི་རྩེ་མོ་འཛིན།

meruśikharadhara

g.289

Meruśikharasaṁghaṭṭanarāja

lhun po’i rtse mo kun g.yo bar byed pa’i rgyal po

ལྷུན་པོའི་རྩེ་མོ་ཀུན་གཡོ་བར་བྱེད་པའི་རྒྱལ་པོ།

meruśikharasaṁghaṭṭanarāja

g.290

Merusvara

lhun po’i dbyangs

ལྷུན་པོའི་དབྱངས།

merusvara

g.291

Mindfulness

dran pa nye bar gzhag pa

དྲན་པ་ཉེ་བར་གཞག་པ།

smṛtyupasthāna

g.299

nāga

ཀླུ།

nāga

Definition from the 84000 Glossary of Terms:

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

g.314

nirvāṇa

mya ngan las ’das pa

མྱ་ངན་ལས་འདས་པ།

nirvāṇa

g.322

Pañcaśikha

gtsug phu lnga pa

གཙུག་ཕུ་ལྔ་པ།

pañcaśikha

A gandharva who was very prominent in early Buddhism and is featured on early stupa reliefs playing a lute and singing. He would come to Buddha Śākyamuni, who was not portrayed as omniscient, to inform him of what was occuring in the paradises. He also accompanies Indra on a visit to the Buddha and plays music to bring the Buddha out of his meditation. He performs the same role in the Mahāyāna sūtra The White Lotus of Compassion (Toh 112). He was portrayed as living on a five-peaked mountain, and appears to be the basis for Mañjuśrī, first known as Mañjughoṣa (Beautiful Voice) with Pañcaśikha still being one of Mañjuśrī’s alternate names. In this sūtra he is clearly distinct from Bodhisattva Mañjuśrī.

g.344

primary signs

mtshan

མཚན།

lakṣaṇa

g.352

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

rājagṛha

Definition from the 84000 Glossary of Terms:

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

g.355

Ratiṁkara

dga’ bar byed pa

དགའ་བར་བྱེད་པ།

ratiṁkara

g.357

Ratnacūḍa

ratnacūḍa

g.358

Ratnadvīpa

rin po che’i gling

རིན་པོ་ཆེའི་གླིང་།

ratnadvīpa

g.359

Ratnajāli

rin po che’i dra ba

རིན་པོ་ཆེའི་དྲ་བ།

ratnajāli

g.360

Ratnākara

rin po che’i ’byung gnas

རིན་པོ་ཆེའི་འབྱུང་གནས།

ratnākara

g.361

Ratnaketu

rin po che’i tog

རིན་པོ་ཆེའི་ཏོག

ratnaketu

g.363

Ratnakūṭa

rin po che brtsegs pa

རིན་པོ་ཆེ་བརྩེགས་པ།

ratnakūṭa

g.364

Ratnamudrāhasta

lag na phyag rgya rin po che

ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།

ratnamudrāhasta

g.366

Ratnapāṇi

ratnapāṇi

g.367

Ratnaprabha

rin po che’i ’od

རིན་པོ་ཆེའི་འོད།

ratnaprabha

g.368

Ratnaprabhāsa

rin po che snang ba

རིན་པོ་ཆེ་སྣང་བ།

ratnaprabhāsa

g.369

Ratnasaṁbhava

rin po che ’byung ba

རིན་པོ་ཆེ་འབྱུང་བ།

ratnasaṁbhava

g.370

Ratnaśikhara

rin po che’i rtse mo

རིན་པོ་ཆེའི་རྩེ་མོ།

ratnaśikhara

g.372

Ratnavyūha

rin po che’i bkod pa

རིན་པོ་ཆེའི་བཀོད་པ།

ratnavyūha

g.373

Ratnayaṣṭi

rin po che’i mkhar ba

རིན་པོ་ཆེའི་མཁར་བ།

ratnayaṣṭi

g.374

retention

gzungs

གཟུངས།

dhāraṇī

The ability to remember all Dharma teachings that are heard. In other contexts, a dhāraṇi is a powerful recitation that is a precursor of mantras and is usually in the form of intelligible sentences or phrases that preserve or retain the essence of a teaching. There are two sets of “four retentions” in relation to this text. (A) As explained in the sūtra itself in chapter 24 (24.63): the retention, respectively, of teachings on composites, on sounds, on kleśas, and on purifications. (B) As explained in the commentary to the opening of the sūtra (1.2, see n.13 ): the recited dhāraṇī sentences and phrases themselves, the retention of the memory of the words of all teachings given, the retention of the memory of the meaning of these teachings, and the retention of the realization gained through meditation on that meaning.

g.376

rishi

drang srong

དྲང་སྲོང་།

ṛṣi

g.378

rūpakāya

gzugs kyi sku

གཟུགས་ཀྱི་སྐུ།

rūpakāya

g.382

sage

thub pa

ཐུབ་པ།

muni

g.383

Sahacittotpādadharmacakrapravartin

sems bskyed ma thag tu chos kyi ’khor lo skor ba

སེམས་བསྐྱེད་མ་ཐག་ཏུ་ཆོས་ཀྱི་འཁོར་ལོ་སྐོར་བ།

sahacittotpādadharmacakrapravartin

g.385

Śākyamuni

shAkya thub pa

ཤཱཀྱ་ཐུབ་པ།

śākyamuni

g.392

Samāpatti

snyoms par ’jug pa

སྙོམས་པར་འཇུག་པ།

samāpatti

g.395

saṅgha

dge ’dun

དགེ་འདུན།

saṅgha

g.401

Śāntideva

zhi ba’i lha

ཞི་བའི་ལྷ།

śāntideva

g.408

Satatamabhayaṁdad

rtag tu mi ’jigs sbyin

རྟག་ཏུ་མི་འཇིགས་སྦྱིན།

satatamabhayaṁdad

g.409

secondary signs

dpe byed

དཔེ་བྱེད།

anuvyañjana

g.410

sensations

tshor ba

ཚོར་བ།

vedanā

g.418

skandha

phung po

ཕུང་པོ།

skandha

g.422

Śrīlendrabodhi

shI len dra bo dhi

ཤཱི་ལེན་དྲ་བོ་དྷི།

śrīlendrabodhi

g.430

Śubhakanakaviśuddhiprabha

gser bzang po rnam par dag pa’i ’od
lag bzangs

གསེར་བཟང་པོ་རྣམ་པར་དག་པའི་འོད།
ལག་བཟངས།

śubhakanakaviśuddhiprabha

g.449

Sumeru

rab lhun
ri rab

རབ་ལྷུན།
རི་རབ།

sumeru

g.450

Sumeru

rab tu lhun po

རབ་ཏུ་ལྷུན་པོ།

sumeru

g.459

sūtra

མདོ།

sūtra

g.471

Svaraviśuddhiprabha

dbyangs rnam par dag pa’i ’od

དབྱངས་རྣམ་པར་དག་པའི་འོད།

svaraviśuddhiprabha

g.472

Svaravyūha

dbyangs bkod pa

དབྱངས་བཀོད་པ།

svaravyūha

g.476

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

g.487

ten strengths

stobs bcu

སྟོབས་བཅུ།

daśabala

One set among the different qualities of a tathāgata. The ten strengths 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 different levels of capabilities; (6) the knowledge of the destinations of all paths; (7) the knowledge of various states of meditation (dhyāna, liberation, samādhi, samāpatti, and so on); (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of defilements.

g.488

The youth Candraprabha

zla ’od gzhon nu

ཟླ་འོད་གཞོན་ནུ།

candraprabha kumāra

g.500

upādhyāya

mkhan po

མཁན་པོ།

upādhyāya

g.509

Vaiśravaṇa

rnam thos kyi bu

རྣམ་ཐོས་ཀྱི་བུ།

vaiśravaṇa

g.533

Virūḍhaka

’phags skyes po

འཕགས་སྐྱེས་པོ།

virūḍhaka
viruḍhaka

g.534

Virūpākṣa

mig mi bzang

མིག་མི་བཟང་།

virūpākṣa
virupākṣa

g.539

Vulture Peak

rgod kyi phung po

རྒོད་ཀྱི་ཕུང་པོ།

gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

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

In this text:

Also rendered here as “Gṛdhrakūṭa.”

g.541

Vyūharāja

bkod pa’i rgyal po

བཀོད་པའི་རྒྱལ་པོ།

vyūharāja

g.546

white lotus

pad ma dkar po

པད་མ་དཀར་པོ།

puṇḍarika

g.547

worldly concerns

’jig rten pa’i chos

འཇིག་རྟེན་པའི་ཆོས།

lokadharma

g.548

Yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

The King of Samādhis Sūtra

Toh 127

Imprint

Text Body