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  •    大方广如来藏经,大方广总持宝光
      Dharani of Jewel Light


      Dafangguang yuanjue xiuduoluo liaoyijing; The full title of the Yuanjue jing 圆觉经.


      Dafangguang yuanjue xiuduoluo liaoyijing lueshuzhu; 4 fasc., by Zongmi 宗密. T 1795.39.523b-576b; Z 247.9.789-821.


      Taebanggwang wongak sudara youigyong sorui. Kihwa's 己和 commentary on the Sutra of Perfect Enlightenment, which is the most important Korean commentary on this sutra. This commentary is distinctive in that Kihwa (in departure from his Chinese predecessors) judged significant portions of the text to be corrupt, and accordingly, rewrote these sections.HPC 7.122-169.Commonly known by the short title of 圆觉经说谊.


      The Dafangguang zongchi baoguangming jing Skt. Ratnolka^-na^ma-dha^ran!i^; Tib. dkon mchog ta la la'i gzungs; (Dha^ran!i^ of Jewel Light) 5 fasc. (T 299.10.884-905), abbr. 总持宝光明经, tr. Fatian 法天 in 983 CE. (To.145/847, P.472)


      The Da foding datuoluoni; see Dà fód?ng rúlái fànggua^ng Xi^dáduo^bo^dáluó tuóluóní 大佛顶如来放光悉怛多钵怛陀罗尼.


      The Da foding rulai fangguang Xidaduobodaluo tuoluoni; Skt. Sarvatatha^gataos!n!i^s!a/sita^tapatra^-na^ma^para^jita^-maha^pratyan%gira^-maha^vidya^ra^jn——i^-na^ma-dha^ran!i^; Tib. ('phags pa) De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs; (Dha^ran!i^ of S/ita^tapatra, Great Corona of All Tatha^gatas, Radiating Light (The Great Queen of Vidya^ called Apara^jita^)). A dha^ran!i^ for avoiding disasters, evil spirits, etc. There are five Chinese translations:

      (1) 1 fasc. (T 944b.19.102-105) Great Dha^ran!i of the Great Buddha-Corona 大佛顶大陀罗尼, tr. unknown.

      (2) In the esoteric Su^ran%gama Su^tra 大佛顶如来密因修证了义诸菩萨万行首楞严经 (T 945), tr. Pramiti 般刺蜜帝.

      (3) 1 fasc. (T 944a.19.100-102) Dha^ran!i^ of the Light-Emitting S/ita^tapatra, Great Corona of All Tatha^gatas 大佛顶如来放光悉怛多钵怛陀罗尼, tr. Amoghavajra 不空.

      (4) 1 fasc. (T 976.19.401-404) Dha^ran!i^ of the Great White Parasol Buddha-Corona 佛顶大白伞盖陀罗尼经, translated from a separate Tibetan version (To.590/985, P.202/610) (('phags pa) De bshin gshegs pa thams cad kyi gtsug tor nas byung ba gdugs dkar po can shes bya ba gshan gyis mi thub ma phyir zlog pa'i rig sngags kyi rgyal mo chen mo) by Zhwa lu pa 沙罗巴.

      (5) 1 fasc. (T 977.19.404-407) Dha^ran!i^ of the Great White Parasol 大白伞盖总持陀罗尼经, tr. Zhenzhi 真智. For an Eng. translation from Khotanese, see Hoernle (1911). (To.591, P.203; To.592/986, P.204/611; To.593, P.205) BGBT4/96-100.


      The S/u^ram!gama-su^tra (Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing).


      The S/u^ram!gama-su^tra (Da foding shoulengyan jing).


      eight amazing characteristics of the ocean


      burial stūpas


      The Da hanlin shengnan na tuoluonijing; Skt. Maha^/si^tapati^-vidya^ra^jn——i^; Tib. ('phags pa) be con chen po zhes bya ba'i gzungs (To.606/958, P.308/583); (Dha^ran!i^ of the Holy Dan!d!a (for the Great Cold Forest)). 1 fasc. (T 1392.21.908-911), trans. Fatian 法天. Spoken by the Bhagavan to Rahula, who is wandering lost in the great cold forest at Ingika^yatana; he is taught the "bludgeon" (dan!d!a 难拏) spell of Maha^/si^tapati^ (nee' Maha^/si^tavani^), who grants protection from wild beasts, venomous insects, criminals and demons. Partly conforms to the fourth text of the Pan——caraks!a^ corpus. BGBT4/90.


      Great river, often used as a metaphor for the extensive power of the afflictions. [涅槃经 T 374.12]






      The Dahu ming da tuoluoni jing; (Maha^mantra^nusa^rin!i^). Dha^ran!i^ of the Great Mantra Protector; 1 fasc. (T 1048.20.44-46), abbr. 大护明经, trans. Fatian 法天. Evocation of the disease-dispelling powers of Maha^mantra^nusa^rin!i^. Corresponds in part to the fifth text of the Pan——cara^ks!a corpus. BGBT4/92.


      The Dahuming jing 1 fasc. (T 1048.20.44-46); see Dahu ming da tuoluoni jing 大护明大陀罗尼经.


      Da huayan jing luece; by Chengguan 澄观. T 1737.36.701b-709c.


      rejoice exceedingly (profuse joy)


      Great wisdom; supreme wisdom. A direct translation of the Sanskrit maha^-prajn——a^, which is transcribed as 摩诃般若. [法华经, T 262.9.32c1]


      Dahui pujue chanshi yulu; T 1998a.47.811b-943a. The teaching record of Dahui. Abbreviated as Dahui yulu 大慧语录.


      Dahui Pujue Chanshi zongmen wuku; (Chan Master Dahui Pu jue's Arsenal for the Chan Lineage), 1 fasc. Compiled by Daojian (d.u.); completed in 1186. T 1998b.47.943b-957c.


      (1089-1163); DahuiZonggao, disciple of Yuanwu xijin (1063-1135) and the seventeenth generation successor of the Yangqi 杨岐 branch of the Linji school of Ch'an. A popularizer of the huatou 话头 method of Chan practice. Strongly influenced Korean Son through the works of Chinul 知讷 and Japanese Zen through Do^gen 道元. His works include the Zheng fayan cang 正法眼藏, the Dahui yulu 大慧语录 and Dahui wuku 大慧武库.


      Great afflictions--the primary afflictions 根本烦恼.


      "great capacity." (1) A person who has received the supreme teaching of the great vehicle and embodies its resultant excellent abilities. A person who has accepted the great vehicle teaching and possesses the spiritual qualities resultant of bodhisattva practices. (2) Great functioning. The great functioning of an impeccable Chan teacher; the methods s/he uses to guide practitioners.


      Great Devi


      The Dajixiang tiannü shierminghao jing; Skt. Maha^laks!mi^; Tib. dpal chen mo'i mdo (To.740/1005, P.399); (Twelve Names of the Great Auspicious Goddess) 1 fasc. (T 1252.21.252), trans. Amoghavajra 不空.


      The Da jixiangtiannü shierxie yibaiba ming wugou dasheng jing; Skt. (a^rya-/sri^-)Maha^devi^-vya^karan!a; Tib. ('phags pa) lha mo chen mo dpal lung bstan pa (To.739, P.398); (Sutra of the Exalted Goddess (and Her Twelve Mudras and One Hundred and Eight Names) in the Immaculate Maha^ya^na). 1 fasc. (T 1253.21.253-255), trans. Amoghavajra 不空. BGBT4/141-2.


      Daji famen jing; 2 fasc., trans. Da^napa^la 施护. T 12.1.226c-232b.


      Daji jing; Maha^samnipata-su^tra. The 'Great Collection Scripture.' 60 fasc., tr. by Dharmaks!ema 昙无忏 et. al. T 397.13.1-408. The full title of this text is 大方广大集经; in this sutra the Buddha explains to other buddhas and bodhisattvas the Maha^ya^na principles, such as the theory of emptiness. The sutra is also strongly characterized by esotericism.


      Daji yuezang jing; the Candragarbha-su^tra; ten fascicles. A section of the Maha^samnipata-su^tra (大集经), fasc. 45-56; T 397.13.233-380. tr. by Narendraya/sas 那连提耶舍. Discusses in detail the theory of three periods of the dharma (true dharma, semblance dharma and degenerate dharma).


      Maha^raurava-narakah!, the hell of great screaming; the fifth of the eight burning hells 八热地狱. Liars and murderers are reborn here, where one day of life is equal to 640,000 years.


      A great length of time; an aeon, a kalpa (asam!khya, maha^-kalpa, uttama-kalpa) kalpa. Transliterated as 阿僧祇.


      (1) "All of the precepts" as opposed to the five, or ten precepts, which are called 小戒. (2) The complete and sudden precepts of the Maha^ya^na. (3) A section in part one of the Brahmaja^lasutta (梵网经).


      The Dajingang miaogaoshan louge tuoluoni; Skt. Maha^vajrameru/sikharaku^t!a^ga^ra-dha^ran!i^; Tib. rdo rje'i ri rab chen po'i rtse mo'i khang pa brtsegs pa'i gzungs (To.751/946, P.407); (Dha^rani of the Pavilion Crowning Meru, the Great Adamantine Mountain). 1 fasc. (T 1415.21.928-931), trans. Da^napa^la 施护.


      The T'aegak kuksa myohi^myong. The earliest extant scholarly historical review of the Korean schools and sects, done by Uich'on 义天


      The Taegak kuksa munjip. "The Collected Writings of the National Teacher Taegak." Taegak is the posthumous title of Uich'on 义天. HPC 4.528-567.


      Most honored enlightened one. An epithet of the Buddha. [金刚三昧经 273.9.369a23]




      The Dale jingang bukong zhenshi sanmeiye jing banruoboluomiduo liqushi; 2 fasc. (T 1003.18.607-617), tr. Amoghavajra 不空, abbr. Rishushaku 理趣释. Foremost East Asian commentary on the symbolism and significance of the Rishukyo^ 理趣经. Japanese commentaries: T 2240, T 2241. See Gelfman (1979) for a study and English translation.


      The Dale jingangsaduo xiuxing chengjiu yigui (Ritual Procedure for the Successful Cultivation of the Vajrasattva of Great Bliss). 1 fasc. (T 1119.20.509), trans. Amoghavajra 不空. See the study in Astley (1990).


      make a full prostration




      (1) Great power or energy. Excellent abilities. (2) A term for a type of sam!a^dhi. (3) The name of a bodhisattva. [法华经 T 262.9.02a11]


      (1) Great completion; great fullness. (2) The name of a monk.


      great mandala


      The Damiao jingang da ganlu Junnali yanman chicheng foding jing (Sutra of the Excellent Vajra^mbrosia Kun!d!ali, Yama and the Blazing Buddha-Corona). 1 fasc. (T 965.19.339-342), tr. Dharmasena 达磨栖那.


      The Da molizhi pusa jing; Skt. (a^rya-)Ma^ri^ci^-dha^ran!i^; Tib. ('phags pa) 'od zer can shes bya ba'i gzungs (To.566, P.184); (Sutra of Great Ma^ri^ci^, the Bodhisattva). 7 fasc. (T 1257), trans. Tianxizai 天息灾. Describes procedures for evoking the goddess Ma^ri^ci 摩里支 through recitation, offerings, and so on. See (T 1255-1256). For an English translation see Hall (1990). BGBT4/93-4.




      great ox cart


      great golden-winged peng bird




      The Da piluzhena chengfo jing shu (Commentary on the Vairocana-abhisam!bodhi-tantra). 20 fasc. (T 1796.39.579a-649c), abbr. Dainichikyo^sho 大日经疏 or Daisho 大疏, composed by Yixing 一行 in 725 CE. Commentary on the first 31 chapters (6 fasc.) of the Vairocana-abhisam!bodhi-tantra 大日经 (T 848). The fascicle numbers of the original and the commentary correspond as follows: 1:1-8, 2:9-10, 3:19:13, 4:12-13, 5:14-17, 6:18-20. Partially based on lectures given by S/ubha^karasi?ha 善无畏 at the time of its translation. A great many Sanskrit terms and their Chinese equivalents are described in detail, and Yixing supports doctrinal points with citations from a plethora of Chinese Maha^ya^na texts -- occasionally adding insights from his experience with the Tattvasam!graha system (T 866). These informed references to existing traditions, together with the natural authority of S/ubha^karasi?ha's comments, contributed greatly to the successful adoption of the Vairocana-abhisam!bodhi-tantra in East Asia.

      (An abridged version, the Dainichikyo^ gishaku 大日经义释 (Z.36.507ff), was circulated by Yixing's associates after his death.) Ku^kai 空海 frequently quotes Yixing's full commentary in his writings; he was the first to bring it to Japan, where sub-commentaries were written by Saisen 济暹 (T 2215), Raiyu 赖瑜 (T 2217), Yu^han 宥范 (T 2213), Sho^ken 圣宪 (T 2539), Yu^kai 宥快 (T 2218) and Donjaku 昙寂 (T 2219); of these, the latter two are perhaps the most helpful. For an exhaustively annotated Eng. tr. of the commentary covering the first chapter of the Vairocana-abhisam!bodhi-tantra, see Müller (1976).


      The Maha^vairocana^bhisam!bodhi-vikurvita^dhis!t!ha^na-vaipulyasu^tra-indrara^jana^madharmaparya^ya, in Tibetan rNam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sd'i dbang po rgyal po zhes bya ba'i chos gyi rnam grangs, and in English, Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Su^tras; commonly abbreviated as 大日经. T.848.18.1-55, 7 fasc., translated by Subha^karasim!ha 善无畏 with the assistance of Yixing 一行 in 724; commonly abbreviated as Vairocana^bhisam!bodhi 大日经. The primary theme of this work, which is of utmost importance in East Asian esotericism, is the realization of the mind seeking enlightenment 菩提心. This theme is addressed in the opening dialogue between Maha^vairocana 大日如来 and an assembly led by Vajrapa^n!i 执金刚秘密主, who inquires about omniscient knowledge (sarvajn——a^jn——a^na 一切智智). The Bhagavan responds that "it is caused by the mind which seeks enlightenment, is founded on sympathy for others, and culminates in skilful methods" (karun!a^mu^lam! bodhicittahetukam upa^yaparyavasa^nam 悲为根本。菩提心为因。方便为究竟). Enlightenment is defined as "knowing one's mind for what it really is" 谓如实知自心, and subsequent chapters are devoted to describing the skilful methods 方便 for its accomplishment. Foremost among these methods is entrance into the man!d!ala born from great compassion (maha^karun!a^garbhodbhava-man!d!ala 大悲胎藏生曼荼罗), described at length in chapter two, The Relevant Equipment 具缘品.' Later chapters deal with the entire gamut of esoteric techniques: the practice of mantras 真言, the fire ceremony (homa 护摩), the wheel of syllables (aks!a^racakra 字轮), meditation on the stu^pa of five cakras 五轮塔, and so on. However, unlike many previous esoteric works, in this text such techniques are almost exclusively oriented towards the accomplishment (siddhi 成就) of enlightenment rather than worldly goals. Many early sources for these esoteric practices have been established: for example, the three-family (kula 部) system can be found in the Dha^ran!i^samuccaya 陀罗尼集经, and its man!d!ala is indebted to the Vajrapa^n!yabhis!eka-tantra 金刚手灌顶续 (To.496). It is likely that the original text was composed in the mid-seventh century CE, when esotericism gained the status of legitimate "hot topic" among Buddhist monastics in India. while a Sanskrit version has never been found, fragments have been located in diverse sources: the Kriya^sam!graha (To.2531), the Indonesian Sang Hyang Kamaha^ya^nan Mantranaya, the Bha^vana^krama, and the Pradi^poddyotana.

      The Chinese text is based on a manuscript recovered from the belongings of the pilgrim Wuxing 无行 (d.674), which, as with many tantras, is said to have been a condensed version (laghutantra 略本) abridged from a lengthy original (mu^latantra 广本) of 100,000 verses 迦陀.

      An ambitious attempt at reconstructing the Sanskrit was made by Jiun 慈云 (1718-1804), who made use of citations in the principal Chinese commentary, the Darijingshu 大日经疏 (T.1796). This exhaustive and accessible commentary, along with a well-maintained ritual tradition, have contributed greatly to the text's continuing importance in the Japanese esoteric schools. By contrast, it seems to have attracted little attention in Tibet, where it was translated no later than the early ninth century by S/i^lendrabodhi and dPal-brtegs. Lucid and generous commentaries by the eighth-century pandit Buddhaguhya 佛密 (Sangs-rgyas-gsang-ba), such as the Vairocana-abhisambodhitantrapin!d!artha (To.2662, P.3486), were also translated into Tibetan. For scholastics such as mKhas-grub-rje 智法祖师 (1385-1438) the text's most noteworthy feature is its advocacy of a yoga without semiosis (animittayoga 无相三昧, mtshan ma med pa'i rnal byor), a practice which qualifies its preeminent rank among the ca^rya 行 tantras in the Tibetan classification. The sequence of chapters in the Chinese and Tibetan editions differs slightly, suggesting that in later times chapters were reordered in accordance with exegetical tradition. Correspondences between chapter numbers are as follows: 1-5:1-5, 6+7:6, 8-12:10-14, 13:16, 14:15, 15-26:17-28, 27+31:29, 28-30:7-9. The seventh fascicle of the Chinese version is a ritualisation of the entire text, apparently composed later than the preceding chapters and circulated as a separate work in India. This short ritual text, the Maha^vairocana-abhisam!bodhisambaddhapu^ja^vidhi, was also translated by Vajrabodhi 金刚智 as the Abridged Recitation Su^tra 要略念诵经 (T.849). For a preliminary English translation of the whole text, see Chikyo Yamamoto, Maha^vairocanasu^tra, Satapit!aka series 359, 1990.


      Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisambodhi-tantra


      The Da piluzhena foshuo yaolüe niansong jing; Skt. Maha^vairocana-abhisam!bodhi-sambaddha-pu^ja^vidhi; Tib. rnam par snang mdzad mngon par byang chub par gtogs pa'i mchod pa'i cho ga; (Sutra Abridged for Recitation Explained by the Buddha Maha^vairocana) (To.2664, P.3488); 1 fasc. (T 850.18.55-65), tr. Vajrabodhi 菩提金刚, abbr. Sutra abridged for Recitation 要略念诵经. Translation of the ritual supplement to the Vairocana-abhisam!bodhi-tantra 大日经 (T 848). An alternate translation is appended as the seventh fascicle in S/ubhakarasi?ha's rendition of the Vairocana-abhisam!bodhi-tantra. Though no Sanskrit version is extant, a transliteration of some verses is included in a Chinese ritual text, Faquan's 法全 Gembo^ki 玄法轨 (T 852.18.114a2-23), and other verses are transliterated in the Tibetan version. Quotations appear in the Trisamayara^jasa^dhana (To.3400, P.4221), and one verse appears in the Guhyasama^ja 秘密集会 (T 885). BGBT4/181 (SKIK mb 7)


      Da piposha lun; An abbreviation of Api damo da piposha lun 阿毗达磨大毗婆沙论 (Abhidharma-maha^vibha^sa^-/sa^stra).


      The Tapin;


      Dapin bore jing; the Maha^prajn——a^paramita^-su^tra in 27 fascicles, as contrasted to the 10 fascicle edition. Taisho^ volume 8. Officially titled 摩诃般若波罗蜜经, it is an explication of the 25,000 verse Prajn——a^paramita^-su^tra. Extant commentaries on it are only those two by Jizang 吉藏: a one fascicle work entitled Dapinjing youyi 大品经游意, and a ten fascicle work entitled Dapinjing shou 大品经疏. 




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