༄༅། །སངས་ས་་ང་བ།

Not Forsaking the Buddha

Buddhākṣepaṇa
 འཕགས་པ་སངས་ས་་ང་བ་ས་་བ་ག་པ་ན་ ་མ།
’phags pa sangs rgyas mi spang ba zhes bya ba theg pa chen po’i mdo

The Noble Great Vehicle Sūtra “Not Forsaking the Buddha”

Āryabuddhākṣepaṇanāmamahāyānasūtra
 Toh 276
Degé Kangyur, vol. 68 (mdo sde, ya), folios 44.b–49.b.

Translated by the Dharmachakra Translation Committee under the patronage and

supervision of 84000: Translating the Words of the Buddha

First published 2021

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co. TABLE OF CONTENTS
ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. Not Forsaking the Buddha
1. The Translation
c. Colophon
n. Notes
b. Bibliography
g. Glossary
s. SUMMARY
s.1 This discourse takes place while the Buddha Śākyamuni is on Vulture Peak
Mountain with a large community of monks, along with numerous
bodhisattvas. Ten of the bodhisattvas present in the retinue have become
discouraged after failing to attain dhāraṇī despite exerting themselves for
seven years. The bodhisattva Undaunted therefore requests the Buddha to
bestow upon them an instruction that will enable them to generate wisdom.
In response, the Buddha reveals the cause of their inability to attain
dhāraṇī —a specific negative act they performed in the past—and he goes on
to explain the importance of respecting Dharma teachers and reveal how
these ten bodhisattvas can purify their karmic obscurations.
ac. ACKNOWLEDGEMENTS
ac.1 Translated by the Dharmachakra Translation Committee under the
supervision of Chokyi Nyima Rinpoche. The translation was produced by
Laura Dainty. Andreas Doctor compared the translation with the original
Tibetan and edited the text.
The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha.
i. INTRODUCTION
i.1 Not Forsaking the Buddha takes place at Vulture Peak Mountain in Rājagṛha,
where the Buddha is accompanied by a large community of monks and
numerous bodhisattvas. Ten of these bodhisattvas have recently turned
away from the teaching because they have failed to make progress despite
exerting themselves for seven years. However, a devoted bodhisattva called
Undaunted requests the Buddha to give these ten bodhisattvas an
instruction that will enable them to generate insight and wisdom. In
response, the Buddha relates the past events that caused these bodhisattvas’
inability to make spiritual progress: in a distant past, in another world, these
ten bodhisattvas had wrongly accused another Dharma teacher of having
flawed discipline. As a result of this negative act, for many lifetimes
afterward they were reborn in the lower realms. Only after suffering in the
lower realms for a long time had they purified enough of their former
negative action to once again attain human rebirth and go forth as monks.
Still, due to the lingering obscuration created by their former negative act,
they were unable to obtain any results from their practice for seven hundred
lifetimes. Now, however, the Buddha explains that if they chant a certain
dhāraṇī and train for one week by recalling the qualities of the buddhas,
their remaining obscurations will be purified. The bodhisattvas practice
accordingly and are finally able to make progress on the path. Following this
instruction, the Buddha completes the discourse by explaining several other
bodhisattva trainings that further support spiritual progress and secure the
welfare of beings.
i.2 The potential obstacles and pitfalls that practitioners of all levels may
encounter on their path are mentioned in many sūtras, particularly in the
context of future degenerate times when the Dharma is in the process of
decline. Not many canonical texts, however, focus primarily on bodhisattvas
who have become disheartened, as this one does. Again, while many sūtras
speak of the attainment of a stage of realization after which progress toward
 awakening becomes irreversible, there are few concrete examples of what
kinds of reversal bodhisattvas may face before they reach such an advanced
stage. The bodhisattvas described here provide such an example, although
the surprising fact that they are described nevertheless as “bodhisattva great
beings” suggests that this term is not necessarily correlated with
irreversibility. This text is particularly valuable, too, for its detailed
prescriptions for remedying and overcoming such reversals. In these
respects it has some features in common with one of the few other sūtras on
a similar theme, Inspiring Determination (Adhyāśayasaṃcodana, Toh 69).1
i.3 To our knowledge, no Sanskrit version of this sūtra exists. In addition to
the Tibetan translation the sūtra was translated twice into Chinese. The first
of these translations (Taishō 811) was produced sometime near the end of
the third century ᴄᴇ by the Indo-Scythian monk Dharmarakṣa (ca. 233–310
ᴄᴇ). With this Chinese translation, we thus have a terminus ante quem for the
composition of this sūtra, which places it relatively early in the formative
period of the literature of the Great Vehicle in India. The second Chinese
translation (Taishō 831) was produced in the early sixth century (ca. 508–535
ᴄᴇ) by the prolific Indian translator Bodhiruci.2
i.4 The Tibetan translation, according to the colophon, was produced by the
Indian preceptors Jinamitra and Prajñāvarman and the Tibetan translator-
editor Yeshé Dé. This suggests that the translation can be dated to the late
eighth or early ninth century, which is also supported by the text’s inclusion
in the early ninth-century Denkarma (ldan dkar ma) catalog.3 In producing this
translation, we have based our work on the Degé Kangyur xylograph, while
consulting the Comparative Edition (dpe bsdur ma) and the Stok Palace
manuscript Kangyur.
The Noble Great Vehicle Sūtra

Not Forsaking the Buddha

1. The Translation
[F.44.b]

1.1 Homage to all buddhas and bodhisattvas!

1.2 Thus did I hear at one time. The Blessed One was on Vulture Peak Mountain
in Rājagṛha, together with a great saṅgha of 1,250 monks and eighty
thousand bodhisattvas. At that time, the bodhisattva great being Aśokadatta
was present in the assembly, as were the bodhisattva great being
Vanquisher of the Darkness of Sorrow, the bodhisattva great being Light of
Wisdom, the bodhisattva great being Roaring Thunder Cloud from Brahmā,
the bodhisattva great being Glorious Blooming Flower of Precious Qualities,
the bodhisattva great being Born from the Lion’s Virtues and Moving with a
Thunder Roar, the bodhisattva great being Renowned Brilliant Light, the
bodhisattva great being Aiming for Accomplishment of Limitless Wisdom
Array, [F.45.a] the bodhisattva great being Renowned Blooming Flower of
Limitless Precious Qualities, and the bodhisattva great being Intelligent
Light of Insight Displaying Power.4
1.3 These ten bodhisattva great beings who were present in the assembly had
exerted themselves for seven years with the aim of attaining dhāraṇī.
However, although seven years had passed, they had not even attained
mental equipoise, let alone dhāraṇī. For seven years, they had avoided
dullness and sleep and exerted themselves while sitting and walking. They
had exerted themselves in relinquishing all thoughts of desire. Nevertheless,
they had not achieved their goal and had not attained dhāraṇī; and thus,
feeling discouraged, they had offered back their precepts and lapsed. All of
them, having thus assented to the shortcomings of householder life, had
simply turned their backs on the teaching.
1.4 At that time, King Ajātaśatru was also present in the assembly. The
Blessed One had already dispelled the king’s regrets. With his regrets
dispelled, for seven days the king had engaged in generosity and pardoned
 all prisoners. After having engaged in generosity for seven days, the king
had returned to the Blessed One, together with seventy million other beings,
to listen to the Dharma. The ten noble sons who had assented to the
shortcomings of householder life and turned their backs on the teaching had
also come to the assembly.
1.5 At this point, the bodhisattva great being Undaunted also joined the
assembly. He had attained dhāraṇī. For countless eons he had possessed the
acceptance of phenomena that is consistent with reality and had attained the
acceptance that phenomena are nonarising. He was endowed with various
forms of eloquence. He was expert in accomplishing all gateways to wisdom
and the Dharma, and, in order to explain the Dharma, he was skilled
concerning beings’ mindsets, intentions, and interests. [F.45.b]
1.6 The bodhisattva great being Undaunted rose from his seat, draped his
shawl over one shoulder, knelt on his right knee, and bowed with joined
palms toward the Blessed One. He then said to the Blessed One, “Blessed
One, these ten noble sons exerted themselves for seven years with the aim of
attaining dhāraṇī, yet they did not accomplish their goal, and so they have
left the teaching and profess to having taken up the householder life. This
being so, Blessed One, I beseech you to please bestow upon these noble
sons an instruction that will enable them to swiftly attain wisdom.”
1.7 The Blessed One replied to the bodhisattva great being Undaunted,
“Noble son, these individuals have not heard the Dharma discourse called
Not Forsaking the Buddha, and so they have ended up forsaking the Buddha.
That is why these noble sons have failed to swiftly develop in their
understanding.”
1.8 The bodhisattva great being Undaunted then addressed the following
verses to the Blessed One:

1.9 “Illuminating Dharma King,

Sun of humans, I request you to teach
The conduct that bodhisattvas engage in5—
Please explain that conduct.

1.10 “Your intelligence is immeasurable and exalted;6

Unimpeded Buddha, your ten powers are unmatched.
You are free from the three realms of existence and beyond conceptual
constructs —
Buddha, you have taught the stainless conduct of bodhisattvas.

1.11 “Master of immeasurable wisdom, I ask you.

Dispeller of doubts, I ask you.
Matchless Blessed One, I ask you.
 What is the proper conduct of bodhisattvas?

1.12 “Victor, tamer of demons, Well-Gone One,

You liberate beings from all the afflictions.
You compassionately tame the afflictions and show the path to awakening;
[F.46.a]
Please explain that noble teaching.

1.13 “Your teaching is excellent in terms of its clarity, source, and relevance.
Tirelessly, you eliminate existence and overcome its states.
Excellent mendicant, your perfect speech dispels all doubts.
Victorious Well-Gone One, you teach all the modes of stainless conduct.

1.14 “Over hundreds of past lives, you accrued virtuous qualities.

You diligently dedicated all for the benefit and happiness of beings.
For long you relinquished jewels, elephants, and horses,
And the company of women and children as well.7

1.15 “Delighting in patience and discipline, you ardently practiced the virtues of
discipline.
You joyfully pursued intelligence and took on austerities and hardships.
In the pursuit of good qualities, you endured hundreds of sufferings.
Victor, there is no doubt that you have attained all this.

1.16 “You are skilled in conduct and have relinquished all doubts.
You are free of the defects of the three stains and all faults.
You have entered all existences.
Protector, please explain the proper conduct of supreme awakening!”

1.17 The Blessed One then addressed the bodhisattva great being Undaunted:
“Noble son, none of these ten bodhisattvas has in fact forsaken the Buddha.”
The bodhisattva great being then asked, “Blessed One, what do you mean
by saying that they have not forsaken the Buddha?”
1.18 The Blessed One replied, “Noble son, in a bygone age, thirty eons ago, in a
world called Mirage, a thus-gone one named Roar of Vision appeared. In the
period after this thus-gone one had passed into parinirvāṇa, these ten noble
sons were born as the sons of householders who were like great śāla trees.
At that time, these ten noble sons commissioned the building of five
hundred monasteries. In each of those monasteries, a thousand monks
resided. Noble son, at that time there was a Dharma teacher named
Pratibhānakūṭa who had attained dhāraṇī and was teaching the Dharma.
[F.46.b]
1.19
 “Noble son, the Dharma teacher Pratibhānakūṭa would accomplish the
eloquence of five thousand Buddhas while seated on the Dharma seat, as
eight hundred million gods applied themselves diligently in worshiping his
body. Through just one of his Dharma discourses, seventy thousand beings
would be established in irreversible progress toward unexcelled and perfect
awakening, and ten thousand beings would attain the fruition of stream
enterer.
1.20 “Noble son, at that time there was a king named Candradatta. He had
great respect for the Dharma, and so he and five hundred women venerated
that Dharma teacher with song and music. He scattered many types of
precious flowers over that monk, anointed him with sandalwood ointment,
and swathed him in five hundred brocades. Furthermore, the king venerated
him with every type of delightful service. In this way, he served that Dharma
teacher with perfect offerings for seven days.
1.21 “However, those sons of householders accused that monk of flawed
discipline. As that action ripened, they were born in the hells for ninety
thousand years. Then, for five hundred consecutive lifetimes they were born
in the human realm as ṣaṇḍhas, as barbarians, and into families with wrong
views. After that, for six hundred lifetimes they were born blind and mute.
Then, for seven hundred lifetimes they went forth and remained ordained
for the rest of their lives, but they died without having attained dhāraṇī. That
is the karmic obscuration veiling these noble sons.
1.22 “Noble son, you should therefore trust this and understand it. Having
heard this Dharma discourse, you should never speak of a Dharma teacher
having flawed discipline, even if you witness it in person, let alone hear
word of it.
1.23 “Noble son, if one person were to pluck out the eyes of all beings, and
another were to take a disparaging view of a Dharma teacher, the latter
would commit an act of even graver negativity than the former. If one person
were to bind all beings in fetters, and another were to turn his back on
meeting a Dharma teacher, [F.47.a] the unmeritorious act committed by the
former would be nowhere near even a hundredth part of the unmeritorious
act committed by the latter. It would be nowhere near even a thousandth, or
a one hundred thousandth part. No number, fraction, quantity, analogy, or
comparison would come close. Why is that? Because whoever denigrates a
Dharma teacher denigrates the Buddha. If you wish to honor the Buddha,
you should honor a Dharma teacher. If you wish to worship the Buddha, you
should worship a Dharma teacher. If you wish to pay homage to the Buddha,
you should pay homage to a Dharma teacher.
1.24
 “Why is that? It is because the state of omniscience arises from the
bodhisattvas —and the blessed buddhas arise from the bodhisattvas. Since
that takes place on the basis of the bodhisattvas’ arousing of the mind of
awakening, one should not say that bodhisattvas are afflicted beings who
indulge in pleasures. One should not say that they ever fail to observe pure
conduct. Although they are absorbed in the formless absorptions one should
not say that they enter the formless states. Why not? Because bodhisattvas
do not take rebirth under the sway of afflictions; rather, bodhisattvas take
rebirth through the power of aspirations. They are beyond all childish
behavior. If you wanted to point out the afflictions of a bodhisattva, it would
be no different from wanting to point out the physical form of space.
1.25 “Noble son, as an analogy, as the chief of all nāgas, the nāga king
Anavatapta is counted as one of the nāgas. Nevertheless, he is not afflicted
by the three troubles of nāgas. What are the three ways in which he is not
afflicted? Hot sand does not fall on his head, he is never infested with
vermin,8 and he is not subject to the terror of garuḍas. Noble son, these three
troubles of the nāgas do not afflict Anavatapta. [F.47.b] Noble son, in the
same way, even though bodhisattva great beings may engage in frolicking
and all manner of joys, it must be said that they are not overcome by the
desire, affliction, or suffering within the three existences.
1.26 “Noble son, as another analogy, there is a type of animal known as fisher
that moves about in the water and looks into the water but does not die
there. Noble son, likewise, bodhisattva great beings may move about in
cyclic existence, but while engaging in the conduct of childish beings, they
in fact pursue the conduct of wisdom. Having taken up the Dharma, they do
not become confused. They live alongside childish beings, but they do not
experience the sufferings of the three existences. Therefore, bodhisattva
great beings will protect themselves.”

1.27 The Blessed One then spoke the following verses:

“If someone wishes to worship the Well-Gone One

And pay homage to him,
They should worship the Well-Gone One’s offspring here.
This is the supreme act of worshiping the victors.

1.28 “All my9 clothes, my alms bowl, sitting mat,

Bedding, and walkway—
I give all of them
To those striving for awakening.

1.29 “All the buddhas, those supreme humans,

Have surely arisen from such beings.
 So worship them in the very same way
As you would worship the buddhas.

1.30 “These are the guardians and adepts;

They give sight to those who are blind.
They show the path to those who are lost
And guide them to the deathless state.

1.31 “Even if beings were to joyfully give them

All types of wealth in a constant stream,
That would not be enough to match
Their beginning to rely on the mind of awakening.”

1.32 The bodhisattva great being Undaunted [F.48.a] then addressed the Blessed
One: “Blessed One, is there an instruction through which these bodhisattvas
can purify their karmic obscuration?”
1.33 The Blessed One replied, “Yes, there is. Undaunted, these noble sons
should go forth as monks and recite these dhāraṇī mantra words:

1.34 syād yathedam: accha acchavati anāvile akleśe akṛte anāyūhe ave aparajite bhavatu
aṅgama yutājñāva prakṣipe nirgate ugrahe huhume cavale sade same samade yoti
nayo pariśodhi.10

1.35 “Noble sons or daughters should recite these dhāraṇī mantra words. For
seven days they should train in the absorption of recalling the buddhas in a
way that is free from grasping, free from settling, free from form, free from
concepts, free from sensory experience, free from diversion, free from action,
free from contamination, free from indifference, free from the five
aggregates, and free from impatience. If they do that, they will encounter a
thousand buddhas in the ten directions, and they will be compelled to
confess their faults.”
1.36 Accordingly, these noble sons went forth as monks and recited those
secret mantra words. For seven days, free from grasping and the rest, they
exerted themselves by training in the absorption of recalling the buddhas.
Thereby they came to see the thousand buddhas and confessed their karmic
obscuration. At that very point, these noble sons attained the dhāraṇī called
gateway to the wisdom that accomplishes all. They reduced their time in cyclic
existence by thirty eons, and were established in irreversible progress
toward unexcelled and perfect awakening.
1.37 “Undaunted, the king Candradatta, who had worshiped that Dharma
teacher, is now the thus-gone, [F.48.b] worthy, and perfect buddha Amitāyus.
At that time, he was the king Candradatta. The Dharma teacher
Pratibhānakūṭa is now the thus-gone, worthy, and perfect buddha
 Akṣobhya. At that time, he was the Dharma teacher Pratibhānakūṭa. The ten
sons of householders like great śāla trees are now these noble sons. At that
time, they were the ten sons of householders like great śāla trees who
accused the Dharma teacher Pratibhānakūṭa of having flawed discipline.
1.38 “Therefore, noble son, no matter how bodhisattvas may be living, do not
view them as mistaken, even at the cost of your life. Why not? Because, noble
son, there are four qualities that purify the awakening of bodhisattvas. What
are those four qualities? Training in emptiness, being free of animosity
toward anyone, always gathering what is beneficial for bodhisattvas, and
authentically manifesting the gift of the Dharma without having thoughts of
material gain. Noble son, these four qualities purify the awakening of11
bodhisattva great beings.”

1.39 The Blessed One then expressed these same points in the following verses:

“The victors have taught that interest in emptiness

Is the first path by which bodhisattvas are purified.
Those who remain constantly heedful of this
Will attain awakening and illuminate the world.

1.40 “Always being sincere toward all beings,

Never wishing to speak down to anyone,
And relinquishing pride and being patient with others —
This is the second path of purification.

1.41 “To give all pleasing and untainted objects

To those who strive for supreme awakening, [F.49.a]
Without wishing for anything in return—
This is the third path to supreme awakening.

1.42 “When a compassionate person gives the Dharma

Constantly and correctly to others without hopes of material gain,
And keeps a loving heart with pure intention—
This is the fourth path of purification12 by the learned.

1.43 “Noble son, furthermore, bodhisattva great beings who apply themselves to
dhāraṇī should stay in an isolated place. They should go to listen to the
Dharma. They should wear clean clothes. They should stay on their own.
They should observe the four types of conduct. They should have the wish
and inclination to practice various forms of generosity toward Dharma
teachers. They should venerate the Three Jewels. They should not let others
influence them. They should never feel discouraged. They should cultivate
diligence constantly, be unwavering, never part from the recollection of the
buddhas, train thoroughly in nonobservation and the lack of characteristics,
 and practice what they preach. They should faithfully supplicate the
buddhas. They should become skilled in confession, rejoicing, and
dedication. They should not behave imprudently. They should live in places
that are free of danger, and where the teachers and masters are present.
They should uphold what they have been taught. They should apply these
teachings without becoming weary.”
1.44 When the Blessed One gave this Dharma discourse, thirty thousand
beings who had not previously given rise to the mind of awakening now
gave rise to the mind of awakening. Five thousand beings gained the pure
vision of Dharma that is dust free and stainless with regard to all
phenomena. Thirty thousand bodhisattvas gained the acceptance that
phenomena are nonarising.
1.45 The Blessed One then said,13 “Hearing this Dharma discourse is
something that is cherished dearly by bodhisattva great beings. If one
person, for as many eons as there are grains of sand in the Ganges River,
were to fill the trichiliocosm with the seven precious substances and present
them as gifts to the Three Jewels, [F.49.b] while another person were to listen
to this Dharma discourse, the latter will have made the best choice. If one
person, for a thousand eons, were to engage in the five perfections
excluding the perfection of insight, while another person were to listen to
this Dharma discourse, the latter will have made the best choice. If one
person were to serve, venerate, respect, and worship a thousand buddhas in
the morning, at noon, and in the evening, while another were to listen to this
Dharma discourse, the latter will have made the best choice.
1.46 “Noble sons, it is for these reasons that I have entrusted you with this
Dharma discourse, so that you may preserve it, carry it, read it aloud, teach it,
and copy it. You must preserve this teaching of mine, even at the cost of life
and limb.”
1.47 When the Blessed One had said this, the bodhisattva Undaunted, the
other bodhisattvas, the monks, and the entire retinue, as well as the world
with its gods, humans, asuras, and gandharvas, rejoiced and praised what
the Blessed One had said.

1.48 This concludes the noble Great Vehicle sūtra “Not Forsaking the Buddha.“
c. Colophon
c.1 Translated, proofed, and finalized by the Indian preceptors Jinamitra and
Prajñāvarman, the chief editor and translator Bandé Yeshé Dé, and others.
n. NOTES
n.1 See Blazing Wisdom Translation Group (tr.), Inspiring Determination
(https://read.84000.co/translation/toh69.html), 84000: Translating the Words of
the Buddha, 2021.

n.2 Taishō 811 is 佛說決定總持經 (Foshuo jueding zong chi jing); Taishō 831 is 謗佛
經 (Bang fojing).
n.3 The Denkarma catalog is dated to ca. 812 ᴄᴇ. Denkarma, folio 299.a.7. See also
Herrmann-Pfandt 2008, p. 105, no. 198.

n.4 Stok Palace reads shes rab kyi snang bas spobs pa brtan pa’i blo gros.

n.5 las spyod pa. Stok Palace: las sbyong ba.

n.6 Translated based on Stok Palace: dpag med khyad par ’phags pa’i blo gros pa.
Degé: dpag med khyab par ’phags pa’i blo grags pa.

n.7 Stok Palace offers an alternative for this line: “And many forms of
carelessness and even your head” (bag med tshogs dang dbu yang spangs mdzad
pa).

n.8 It appears that the reading in Degé, the Comparative Edition, and Stok
Palace is corrupt: skyo ba po’i lus dang lhan cig tu kun tu mi gnas pa. Phukdrak
MS offers an alternative: skye ba po’i las dang lhan cig tu kun tu mi gnas pa. This
also appears to be mistaken, though it is slightly more intelligible. The
translation is based on a quote of this passage found in Atiśa’s
Mahāsūtrasamuccaya (Toh 3961): skye ba po’i lus dang lhan cig tu kun tu mi gnas
pa. While there seems to be consensus in classical sources that two of the
three troubles nāgas encounter are hot sandstorms and the attacks of
garuḍas, it is less clear what the remaining terror is. Lamotte (p. 244, note
500) cites Tch’ang a han to say that the third suffering Anavatapta does not
 have to endure is a violent wind blowing in his palace. The Mahāmāyūrīvidyā-
rājñī (folio 107.a) specifies that the third difficulty is the threat of royal
punishment.

n.9 nga yi. Stok Palace: mi yi.

n.10 Following the 84000 guidelines, this dhāraṇī has been transcribed as it
appears in Degé.

n.11 Translated based on Stok Palace: kyi. Degé: kyis.

n.12 Translated based on Stok Palace, Lithang, Choné, and Narthang: sbyong ba.
Degé: spyod pa.

n.13 Although the Tibetan does not specify that the text continues with the
Buddha’s direct speech at this point, it seems most likely from the context
that this is the case. We have therefore added the phrase “The Blessed One
then said.”
b. BIBLIOGRAPHY
sangs rgyas mi spang ba (Buddhākṣepaṇa). Toh 118, Degé Kangyur vol. 68 (mdo
sde, ya), folios 44.b–49.b.

sangs rgyas mi spang ba. 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), 2006–9, vol. 68, 126–38.

’phags pa sangs rgyas mi spang ba zhes bya ba theg pa chen po’i mdo. Stok Palace
Kangyur vol. 62, pp. 687–703.

Atiśa Dīpaṃkaraśrī jñāna. mdo kun las btus pa chen po (Mahāsūtrasamuccaya). Toh
3961, Degé Tengyur vol. 112 (dbu ma, gi), folios 1.b–209.b.

rig sngags kyi rgyal mo rma bya chen mo (Mahāmāyūrīvidyārājñī). Toh 559, Degé
Kangyur vol. 90 (rgyud ’bum, pha), folios 87.b–117.a.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar
chag). Degé Tengyur, vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische
übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen
Akademie der Wissenschaften, 2008.

Lamotte, Étienne. The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahā-
prajñāpāramitāśāstra), Vol. I. Translated from the French, Le Traité de la Grande
Vertu de Sagesse de Nāgārjuna (Mahāprajñāpāramitāśāstra), by Gelongma Karma
Migme Chodron. Unpublished manuscript. 2001.
g. GLOSSARY
g.1 Absorption
ting nge ’dzin

ང་་འན།
samādhi
A synonym for meditation, this refers to the state of deep meditative
immersion that results from different modes of Buddhist practice.

g.2 Aiming for Accomplishment of Limitless Wisdom Array

ye shes kyi bkod pa mtha’ yas pa bsgrub pa la sems pa

་ས་་བད་པ་མཐའ་ཡས་པ་བབ་པ་ལ་མས་པ།
—
A great bodhisattva.

g.3 Ajātaśatru
ma skyes dgra

མ་ས་ད།
Ajātaśatru
King of Magadha and son of king Bimbisāra. He reigned during the last ten
years of the Buddha’s life and about twenty years after. He overthrew his
father and through invasion expanded the kingdom of Magadha. After his
father’s death, he became tormented with guilt and regret, converted to
Buddhism, and supported the Buddha and his community.

g.4 Akṣobhya
mi ’khrugs pa

་འགས་པ།
Akṣobhya
 One of the five tathāgatas.

g.5 Amitāyus
tshe dpag tu med pa

་དཔག་་ད་པ།
Amitāyus
The Buddha of Boundless Life, one of the three deities of longevity in the
Tibetan tradition.

g.6 Anavatapta
ma dros pa

མ་ས་པ།
Anavatapta
The king of nāgas.

g.7 Aśokadatta
mya ngan med kyis byin pa

་ངན་ད་ས་ན་པ།
Aśokadatta
A great bodhisattva.

g.8 Asura
lha ma yin

་མ་ན།
asura
One of the six classes of living beings, asuras are sometimes included among
the gods and sometimes among the animals. They are engendered and
dominated by envy, ambition, and hostility and are metaphorically described
as being incessantly embroiled in disputes with the gods (devas). They are
frequently portrayed in brahmanical mythology as having a disruptive effect
on cosmological and social harmony.

g.9 Born from the Lion’s Virtues and Moving with a Thunder Roar
seng ge’i yon tan las byung ba ’brug gi nga ros ’gro ba

ང་་ན་ཏན་ལས་ང་བ་འག་་ང་ས་འོ་བ།
—
A great bodhisattva.
g.10 Candradatta
zla bas byin pa

་བས་ན་པ།
Candradatta
A king in an age prior to that of the Buddha Śākyamuni.

g.11 Dhāraṇī
gzungs

གངས།
dhāraṇī
This term has several meanings. Often it refers to a ritual incantation that
usually encapsulates the meaning of a longer text. In this sense it is
considered to assist in the retention of the text and imbue the one who
recites it with a variety of desired powers. At other times this term carries the
meaning of “holding” or “retaining,” and so it is frequently used in
reference to memory and learning. In the context of this text, the term carries
both of these meanings. Finally, this term can also be applied as a
classificatory term to Buddhist scriptures that contain one or more such
incantations.

g.12 Five aggregates

phung po lnga

ང་་།
pañcaskandha
The basic components out of which the world and the personal self are
formed, usually listed as a set of five: form, feeling, perception, formation,
and consciousness.

g.13 Five perfections

pha rol tu phyin pa lnga

ཕ་ལ་་ན་པ་།
pañcapāramitā
Generosity, discipline, patient acceptance, diligence, and concentration: the
six perfections excluding the perfection of insight.

g.14 Gandharva
dri za

་ཟ།
 gandharva
A class of semidivine beings sometimes known as “celestial musicians.”

g.15 Garuḍa
nam mkha’ lding

ནམ་མཁའ་ང་།
garuḍa
A kind of semidivine bird. They are traditionally enemies of the nāgas. In the
Vedas, they are said to have brought nectar from the heavens to earth.

g.16 Glorious Blooming Flower of Precious Qualities

yon tan rin po che’i me tog kun du rgyas pa’i gzi brjid lta bu

ན་ཏན་ན་་་་ག་ན་་ས་པ་གཟི་བད་་།
—
A great bodhisattva.

g.17 Intelligent Light of Insight Displaying Power

shes rab kyi snang bas stobs pa bstan pa’i blo gros

ས་རབ་་ང་བས་བས་པ་བན་པ་་ོས།
—
A great bodhisattva.

g.18 Jinamitra
dzi na mi tra

་ན་་།
Jinamitra
A Kashmiri preceptor who was resident in Tibet during the late eighth and
early ninth centuries. He worked with several Tibetan translators on the
translation of various sūtras. He is also the author of the Nyāyabindupiṇḍārtha,
which is contained in the Tengyur (bstan ’gyur) collection.

g.19 Light of Wisdom

ye shes kyi ’od

་ས་་ད།
—
A great bodhisattva.

g.20 Mendicant
 dge sbyong

ད་ང་།
śramaṇa
A term used broadly to denote a spiritual seeker.

g.21 Mirage
smig sgyu can

ག་་ཅན།
—
A world system that existed thirty eons ago.

g.22 Nāga
klu

།
nāga
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.

g.23 Prajñāvarman
pradz+nyA war+ma

་ཝ།
Prajñāvarman
A Bengali preceptor resident in Tibet during the late eighth and early ninth
centuries. Arriving in Tibet by invitation from the Tibetan king, he assisted in
the translation of numerous canonical scriptures. He is also the author of a
few philosophical commentaries contained in the Tengyur (bstan ’gyur)
collection.

g.24 Pratibhānakūṭa
spobs pa brtsegs pa

བས་པ་བགས་པ།
Pratibhānakūṭa
A great bodhisattva and Dharma teacher.

g.25 Rājagṛha
rgyal po’i khab

ལ་ ་ཁབ།
 Rājagṛha
The ancient capital of Magadha; the site where many Great Vehicle sūtras
take place.

g.26 Renowned Blooming Flower of Limitless Precious Qualities

yon tan rin po che mtha’ yas pa’i me tog kun du rgyas pa’i rnam par bsgrags pa grags
pa

ན་ཏན་ན་་་མཐའ་ཡས་པ་་ག་ན་་ས་པ་མ་པར་བགས་པ་གས་པ།
—
A great bodhisattva.

g.27 Renowned Brilliant Light

’od kyi gzi brjid rnam par bsgrags pa grags pa

ད་་གཟི་བད་མ་པར་བགས་པ་གས་པ།
—
A great bodhisattva.

g.28 Roar of Vision

rnam par gzigs pa’i nga ro

མ་པར་གཟིགས་པ་ང་།
—
The name of a thus-gone one in a world system called Mirage that existed
thirty eons ago.

g.29 Roaring Thunder Cloud from Brahmā

tshangs pa las byung ba ’brug dbyangs sprin gyi nga ro

ཚངས་པ་ལས་ང་བ་འག་དངས་ན་ི་ང་།
—
A great bodhisattva.

g.30 Śāla tree

shing sA la

ང་་ལ།
śāla
A hardwood tree that is widespread on the Indian subcontinent.

g.31 Ṣaṇḍha
za ma
 ཟ་མ།
ṣaṇḍha
Someone whose sexual organs (or part of them) have been removed, or who
is sexually impotent for some other reason.

g.32 Seven precious substances

rin po che sna bdun

ན་་་་བན།
saptaratna
Seven precious jewels, of which there are varying enumerations. One source
lists them as lotus ruby, star sapphire, lapis lazuli, emerald, diamond, mother
of pearl, and coral.

g.33 Stream enterer

rgyun du zhugs pa

ན་་གས་པ།
śrotāpanna
A person who has entered the “stream” of practice that leads to nirvāṇa. The
first of the four attainments on the path of the hearers.

g.34 Ten powers

stobs bcu

བས་བ།
daśabala
Although the various sources have some variation of these ten powers, one
classical list of the Buddha’s ten powers, which appears frequently
throughout both Pāli and Sanskrit sources, refers to the following powers of
knowing (jñānabala): (1) knowing what is possible and what is impossible
(sthānāsthāna), (2) knowing the ripening of karma (karmavipāka), (3) knowing
the various inclinations (nānādhimukti), (4) knowing the various elements
(nānādhātu), (5) knowing the supreme and lesser faculties (indriyaparāpara), (6)
knowing the paths that lead to all destinations (sarvatragāminīpratipad), (7)
knowing the concentrations, liberations, absorptions, and attainments
(dhyānavimokṣasamādhisamāpatti), (8) knowing the recollection of past
existences (pūrvanivāsānusmṛti), (9) knowing death and rebirth (cyutyupapatti),
and (10) knowing the exhaustion of the defilements (āsravakṣaya).

g.35 The acceptance of phenomena that is consistent with reality

rjes su ’thun pa’i chos kyi bzod pa

   
 ས་་འན་པ་ས་་བད་པ།
ānulomikadharmakṣānti
A realization characteristic of the sixth ground of bodhisattvas, arising as a
result of analysis of the essential nature of phenomena.

g.36 The acceptance that phenomena are nonarising

mi skye ba’i chos la bzod pa

་་བ་ས་ལ་བད་པ།
anutpattikadharmakṣānti
Bodhisattvas’ realization that all phenomena are unproduced and empty. It
sustains them on the difficult path of benefiting all beings so that they do not
succumb to the goal of personal liberation. Different sources link this
realization to the first or eighth bodhisattva ground (bhūmi).

g.37 Three existences

srid pa gsum

ད་པ་གམ།
tribhava
Usually synonymous with the three realms of desire, form, and formlessness.
Sometimes it means the realm of devas above, humans on the ground, and
nāgas below ground.

g.38 Undaunted
bag tsha ba med par gnas pa

བག་ཚ་བ་ད་པར་གནས་པ།
—
A great bodhisattva.

g.39 Vanquisher of the Darkness of Sorrow

mya ngan gyi mun pa thams cad nges par ’joms pa

་ངན་ི་ན་པ་ཐམས་ཅད་ས་པར་འམས་པ།
—
A great bodhisattva.

g.40 Vulture Peak

bya rgod kyi phung po

་ད་་ང་།
Gṛdhrakūṭa
 A mountain near Rājagṛha (modern Rajgir) where many Great Vehicle
teachings were delivered by the Buddha Śākyamuni.

g.41 Yeshé Dé
ye shes sde

་ས་།
—
A prolific Tibetan translator active during the late eighth and early ninth
centuries.