The Teaching on the Great Compassion of the Tathāgata opens with the Buddha presiding over a large congregation of disciples at Vulture Peak. Entering a special state of meditative absorption, he magically displays a pavilion in the sky, attracting a vast audience of divine and human Dharma followers. At the request of the bodhisattva Dhāraṇīśvararāja, the Buddha gives a discourse on the qualities of bodhisattvas, which are specified as bodhisattva ornaments, illuminations, compassion, and activities. He also teaches about the compassionate awakening of tathāgatas and the scope of a tathāgata’s activities. At the request of a bodhisattva named Siṃhaketu, Dhāraṇīśvararāja then gives a discourse on eight dhāraṇīs, following which the Buddha explains the sources and functions of a dhāraṇī known as the jewel lamp. As the text concludes, various deities and Dharma protectors praise the sūtra’s qualities and vow to preserve and protect it in the future, and the Buddha entrusts the sūtra and its propagation to Dhāraṇīśvararāja. The sūtra is a particularly rich source of detail on the qualities of bodhisattvas and buddhas.
This sūtra was translated by Anne Burchardi, with Dr. Ulrich Pagel acting as consultant. Tulku Dakpa Rinpoche, Jens Braarvig, and Tom Tillemans provided help and advice, and Khenpo Tsultrim Gyamtso Rinpoche provided inspiration. Anne Burchardi introduced the text, the translation and introduction were edited by the 84000 editorial team.
We gratefully acknowledge the generous sponsorship of May and George Gu, made in memory of Frank ST Gu. Their support has helped make the work on this translation possible.
The Teaching on the Great Compassion of the Tathāgata1 is an important early Great Vehicle sūtra, setting out some key features of the bodhisattva path in a doctrinally dense text that has been explored in later commentaries as an important source of clarification on the qualities that bodhisattvas develop as they progress to awakening, on the dhāraṇīs, and indirectly on the potential for buddhahood (buddhagotra) underlying their progress. The text survives in an incomplete Sanskrit manuscript, two Chinese translations, and the Tibetan translation.
A partial Sanskrit manuscript of the sūtra, consisting of only twelve folios, is presently held at the China Ethnic Library in Beijing. This manuscript can be tentatively dated to the eighth ninth centuries and may have once been part of the Sanskrit manuscript collection of Zhalu (Tib. zhwa lu) monastery in central Tibet. At present only the first two folios of the manuscript have been edited and published.2 In the Chinese Tripiṭaka, it appears as Taishō 398, an independent sūtra translated by Dharmarakṣa in 291
The sūtra was translated into Tibetan, according to the colophon of the Tibetan translation, by the Indian preceptor Śīlendrabodhi along with the Tibetan translator Yeshé Dé. The text is also recorded in the Denkarma4 and Phangthangma5 inventories of Tibetan imperial translations, so we can establish that it was first translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is dated to 812
The present translation into English is based on the Tibetan translation found in the Degé Kangyur and takes into account the versions in other Kangyurs through consultation of the Comparative Edition (dpe bsdur ma). The Sanskrit witness was also consulted to clarify terms and passages that were obscure in the Tibetan translation.
In essence, the sūtra can be seen as comprising an introductory setting of the scene (the first chapter), followed by three main divisions according to topic. The first and longest of these divisions focuses on the elements of the bodhisattva path, and is taught by the Buddha at the request of the bodhisattva Dhāraṇīśvararāja (from 2.22); the second focuses on the dhāraṇīs, and is taught by Dhāraṇīśvararāja at the request of the bodhisattva Siṃhaketu (starting at 2.526); while the third (from 2.607 to the end of the text) is the Buddha’s endorsement of Dhāraṇīśvararāja’s teaching, his narration of past events involving Dhāraṇīśvararāja in previous lifetimes, and his proclamation that it is Dhāraṇīśvararāja who should transmit the entire text.6
The sūtra opens on Vulture Peak, in Rājagṛha, where the Buddha is presiding over an assembly of monks and bodhisattvas. He enters a state of meditative absorption in which he manifests an extravagant pavilion in the atmosphere between the desire realm and the form realm. He proceeds to ascend to the pavilion, along with his retinue, by way of an enormous staircase, one of four thousand that have appeared. As he passes the six heavens of the sensuous realm, their inhabitants praise him and join the ever-increasing throng, until the vast congregation finally arrives in the lofty pavilion. From the pavilion, the Buddha sends invitations in the form of light rays to the bodhisattvas who reside in the buddhafields of the ten directions, announcing the teaching he is about to give. In an instant, those bodhisattvas reach the pavilion together with their entourages. By simply clearing his throat, the Buddha enjoins all the faithful beings remaining in the human and nonhuman realms to ascend the staircases and join the vast congregation. He then emits a light that leads a bodhisattva named Puṣpaśrīgarbhasarvadharmavaśavartin to enter a state of absorption in which a teaching throne magically appears. The bodhisattva requests a teaching from the Buddha, who ascends the throne and delivers an introduction to the forthcoming teaching. Nine different bodhisattvas each enter a different state of meditative absorption, and those absorptions together bless the assembly with their corresponding qualities. When a tenth bodhisattva called Mārapramardaka enters absorption, a host of māras enters the assembly. After a brief exchange with the Blessed One, they also settle down to listen to the discourse.
At this juncture, a bodhisattva named Dharmeśvararāja expresses his confidence that the Buddha will consent to give a discourse, and he proceeds to delineate the qualities of the attendant bodhisattvas that make them suitable recipients of such teachings. The bodhisattva articulates how wonderful it is when a buddha engages in benefiting beings, and he concludes by highlighting the contrast between the bodhisattva intention and the intentions represented by the Śrāvaka and Pratyekabuddha Vehicles. As a result of his exclamations, an immense number of beings generate the thought of awakening. The Buddha then sends forth a light that inspires a bodhisattva named Dhāraṇīśvararāja to request a discourse.
This introductory setting of the scene gives way to the first main topic division when, in response to Dhāraṇīśvararāja’s request, the Blessed One begins his teaching with a description of the four bodhisattva ornaments, in prose and verse. Then follows a description of the eight illuminations of bodhisattvas, first in prose and then in verse, and then descriptions of sixteen kinds of great bodhisattva compassion and thirty-two bodhisattva activities.
Dhāraṇīśvararāja asks the Buddha to expound on the aspects, signs, attributes, and foundation of the great compassion and activity of tathāgatas. In reply the Buddha lists sixteen types of compassion that epitomize the nature of awakening. To further illustrate the compassionate activity of tathāgatas, the Blessed One goes on to relate how Brahmā originally requested the turning of the wheel of the Dharma and how that turning was a manifestation of the tathāgata’s compassion. This is followed by a comparison of the compassion of śrāvakas, bodhisattvas, and buddhas. Next, the Blessed One tells the story of a tathāgata named Sandalwood Dwelling, which illustrates how a tathāgata’s compassion also manifests in the form of prophecies.
The Buddha goes on to describe thirty-two forms of tathāgata activity, which consist of the ten strengths, the four types of fearlessness, and the eighteen unique buddha qualities. Finally, he gives the analogy of the cleansing of a gem in three stages, corresponding to the three turnings of the wheel of Dharma, followed by a brief description of tathāgata activity.
There follows a passage vividly describing the impact of the discourse on the audience in the form of the display of various offerings, the generation of the thought of awakening, and so forth. A dialogue ensues between a being named Magical Display of Māra and a bodhisattva known as Sovereign of the Magical Display of All Phenomena, which results in the conversion of the former to the Great Vehicle.
At this point, the second of the sūtra’s three main topics begins when a bodhisattva known as Siṃhaketu asks Dhāraṇīśvararāja for information about bodhisattva dhāraṇīs, and Dhāraṇīśvararāja introduces eight dhāraṇīs one by one. This is followed by a general conclusion of the eight dhāraṇīs and a verse section detailing them individually and generally.
The Buddha, in the third main division of the sūtra, announces his approval of Dhāraṇīśvararāja’s discourse and goes on to tell him about a world in the past known as Stainless. It was there that a tathāgata known as Stainless Illumination gave a teaching on a dhāraṇī called jewel lamp to a bodhisattva named Glorious Light, upon the latter’s request. The Blessed One proclaims that Dhāraṇīśvararāja himself was the bodhisattva Glorious Light in a past life and further declares that Dhāraṇīśvararāja is supreme among bodhisattvas.
Next, the bodhisattva Prajñākūṭa asks the Buddha how one attains this dhāraṇī. In response the Buddha describes the sources and functions of insight in a series of verses. A bodhisattva named Pratibhānapratisaṃvid then asks how Prajñākūṭa received his name, and in response the Buddha describes a world called Virtuous Occurrence in which a tathāgata named Glorious Secret posed a great number of questions to an assembly of bodhisattvas. The questions were answered expertly by a bodhisattva known as Smṛtibuddhi, resulting in the prophecy that he would become known as Prajñākūṭa. The Buddha reprises the sources and functions of insight in a series of verses, and Dhāraṇīśvararāja praises this teaching on awakening. The Buddha again expresses his approval of Dhāraṇīśvararāja’s discourse and explains the merit of being engaged with the sūtra. The Buddha then asks who is prepared to uphold it in the future. Various figures commit themselves to preserving and protecting the Dharma by pronouncing sets of two verses each. Finally, the Buddha entrusts the sūtra to Dhāraṇīśvararāja.
The sūtra is considered important in Indo-Tibetan commentarial traditions for its clarification of the sense and significance of several key features of the bodhisattva path, including the dhāraṇīs and the whole range of the qualities of bodhisattvas and buddhas.7 However, it is in connection with the potential for buddhahood (buddhagotra) and its place in the doctrine and theories of buddha nature that this sūtra is particularly well known in the scholastic tradition of Tibetan Buddhism.
One notable characteristic of the text of the sūtra is its highly structured presentation of topics, which are set out, despite the format of dialog and discourse, in a systematic fashion almost like that of the later Indian treatises. In particular, the teaching that the Buddha delivers to Dhāraṇīśvararāja follows a sequential order based on the evolution of awakening from the state of ordinary being, through the gradual development of the features of a bodhisattva’s realization on the path, to the qualities and activities of buddhahood.
It seems to be that sequentially structured nature of this text that singled it out as the explicit source text for the similar structure on which the Ratnagotravibhāga, the most important and influential Indian treatise on buddha nature, is based.8 The Ratnagotravibhāga explains how the influence of (1) the Buddha, (2) the Dharma, and (3) the Saṅgha act on (4) the buddha nature or “element” (Skt. dhātu, Tib. khams) ever present within all sentient beings to purify it of the adventitious stains that obscure it, revealing (5) the awakened state (bodhi) and (6) its buddha qualities (guṇa), which then manifest (7) the buddha activity (samudācāra) that continues the sequence anew. In explaining its own sequential structure in these terms, the treatise calls them the “seven vajra topics” (vajrapāda), and explicitly cites this sūtra9 as the scriptural source of these topics as a complete, interlinked set (while other scriptures are cited as sources for each individual topic).
Despite this attribution, the seven vajra topics are not specifically presented as such in The Teaching on the Great Compassion of the Tathāgata. Rather, the Ratnagotravibhāgavyākhyā discerns them as implicit in this sūtra as follows. First, (1-3) the Buddha, Dharma, and Saṅgha are evoked in the setting of the scene that introduces the sūtra, in particular in all of 1.3 and the first sentence of 1.5. Next, (4) the buddha nature “element” is covered by the long teaching on the sixty ways in which it is purified, from 2.22 down to 2.200. The Buddha’s teaching on (5) the awakened state is to be found in his teaching on the sixteen kinds of compassion of tathāgatas, from 2.203 down to 2.256. Finally, his explanations of both (6) buddha qualities and (7) buddha activity are set out in parallel, since each of the thirty-two qualities he explains is the basis of a different aspect of activity; they are taught from 2.257 down to 2.507. Despite the treatise borrowing this thematic structure from the sūtra, it is important to note that the ways in which the actual content for each topic is presented in the treatise and the sūtra are very different. This is a complex subject that has received some scholarly attention but merits further research.10
The sūtra is therefore closely associated with the Ratnagotravibhāga, but that does not mean that it contains any direct discussion of buddha nature itself; indeed it does not contain even the standard terms for buddha nature at all.11 Nevertheless, the sūtra is listed as one of ten sūtras on buddha nature by Tibetan authors such as Dölpopa Sherap Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361)12 and Jamgön Kongtrül Lodrö Thayé (’jam mgon kong sprul blo gros mtha’ yas, 1813–99),13 and the Tibetan commentarial tradition offers reasons for linking it to the buddha nature tradition. One is the fact that the sūtra contains the analogy of the threefold purification of a beryl stone, which serves as a metaphor for the successive teachings of the three turnings of the wheel of Dharma as delineated in Tibetan Buddhist hermeneutics.14 Another is the fact that the text explicitly identifies itself as belonging to the “irreversible turning,” a term that the Tibetan commentarial tradition associates with the third turning. Both considerations are suggestive of the sūtra’s close connection with the hermeneutical framework of the third turning of the wheel of Dharma, a rubric comprising, among other things, classic texts on buddha nature. According to the Saṃdhinirmocanasūtra,15 this category contains sūtras of definitive meaning.16 To what extent The Teaching on the Great Compassion of the Tathāgata is directly quoted in the Tibetan commentarial tradition is a subject for future research. However, among the large number of Tibetan commentaries written on the Ratnagotravibhāga,17 recent research shows that Marpa Lotsawa (mar pa lo tsā ba, 1012–97)18 and Gö Lotsawa (’gos lo tsā ba, 1392–1481)19 both quote the sūtra at length in their commentaries on this text.
This sūtra has received little attention in modern scholarship, the notable exception being its treatment in Ulrich Pagel’s in-depth research on historical and doctrinal interrelationships among a group of early Great Vehicle sūtras dedicated to the bodhisattva ideal, in which he has compared the text with the Bodhisattvapiṭaka (Toh 56), the Akṣayamatinirdeśa (Toh 175),20 and the Jñānālokālaṃkāra (Toh 100).21 In his study of the sources for the dhāraṇīs listed in the Mahāvyutpatti (entry no. 748), Pagel was able to confirm that the set of eight dhāraṇīs in this sūtra appear as the first eight of the twelve dhāraṇīs mentioned in the Mahāvyutpatti, and concluded that their presentation in this sūtra is one of the earliest and most detailed discussions of dhāraṇī practice in the Great Vehicle sūtras as a whole.22
Thus did I hear at one time. The Blessed One was dwelling on Vulture Peak, near Rājagṛha, a place blessed by tathāgatas, a great stūpa where previous victors dwelled. It is a Dharma seat praised by bodhisattvas and a place worshiped by gods, nāgas, yakṣas, gandharvas, and asuras that inspires toward roots of virtue. It is a site where tathāgatas appear and where gateways to the Dharma are promulgated—a domain of tathāgatas where bodhisattvas appear and infinite qualities spring forth.
The Blessed One, residing there with a large saṅgha of sixty thousand monks, had fully realized the sameness of all phenomena. He had turned the wheel of the Dharma and now commanded a vast host of well-trained disciples. He had achieved mastery over all phenomena and knew well how to fulfill the intentions of all beings. He had attained the highest perfection of his faculties, and he had become skillful in terminating the karmic traces of all beings. His awakened activity was effortless and unceasing.
All of these monks were of noble lineage, mighty elephants who had done their duties and performed their tasks. They had laid down the burden of existence and attained their own goals for themselves. They had brought their entanglement in existence to an end.23 Their minds were liberated through perfect knowledge and insight, and they had brought all karmic traces of afflictive emotions to an end. These sons of the Dharma king, the Tathāgata,[F.142.b] were skillfully established in the profound Dharma. They were emancipated through the teaching on non-objectification. They had exquisite and elegant comportments, were great objects of veneration, and were eager to carry out the Tathāgata’s command.
The Blessed One was also residing among an immeasurable saṅgha of bodhisattvas. These bodhisattva mahāsattvas were all-knowing and had achieved perfection through dispassionate conduct. From a Dharma cloud of great benevolence and vast compassion, these bodhisattvas sent forth the lightning of special insight, knowledge, and liberation and rained down showers of divine nectar, through which they satisfied all beings. With a disposition that encompasses everyone, like the earth, they felt affection for all sentient beings and lacked hostility. They increased the crops of the diverse factors of awakening. By sending out rays of insight brighter than the sun, they revealed the attainment of the light of the path that clears away the darkness of ignorance. They opened sentient beings like lotus flowers, brought the roots of virtue to maturity, and dried up the rivers of craving. They rely on tranquil abiding24 and the powerful higher knowledges in their pursuit of knowledge.
Like the moon they were even-minded and of tranquil disposition towards all beings, yet appeared to wax and wane due to their skillful methods for pleasing them; with their noble intentions like Mount Meru, the jewels of the Brahmā abodes25 were firmly established. They illuminated and displayed all buddhafields, which were superior in quality to our world and never buffeted by gusts of wind from any of the four directions. Like a great ocean, they were vast containers of retention and mindfulness, filled with the water of Dharma, and their precious bodhisattva conduct nourished all beings. Like the king of beasts, they had the legs of truth, a full tail of loving kindness, and eyes of tranquil abiding and special insight, and, since they were unintimidated by the profound Dharma, they defeated all proponents of rival traditions.[F.143.a]
Their bodhisattva conduct remained undisrupted for countless eons, so they were endowed with all qualities. Thus the Blessed One dwelled in the company of countless bodhisattva mahāsattvas including the bodhisattva mahāsattva All-Illumining and Unobstructed Gaze, the bodhisattva mahāsattva Sarvakṣetrālaṅkāravyūhasandarśaka,26 the bodhisattva mahāsattva Tathāgatagotrasambhavācāramati, the bodhisattva mahāsattva Displaying Unperturbed Discipline in All Conduct, the bodhisattva mahāsattva Anantapratibhānaketudhvajavikurvitaghoṣa, the bodhisattva mahāsattva Śubhakanakanicitaprabhātejoraśmi, the bodhisattva mahāsattva Prajñāviniścayapadapratibhāna, and the bodhisattva mahāsattva Aparimitapuṇyajñānasambhāropastambhopacita.
The Blessed One proceeded to teach the Dharma discourse The Gateway to Unobstructed Deliverance through the Bodhisattva Way of Life. Sixteen years had passed since the Blessed One had become fully awakened, and he knew that the sacred conduct had unfolded. He beheld the great assembly of bodhisattvas. Once he had understood these assembled bodhisattvas to be holders of the treasury of tathāgata Dharma, he thought, “Because I care deeply for the bodhisattvas,[F.143.b] I shall teach the Dharma discourse The Gateway to Unobstructed Deliverance through the Bodhisattva Way of Life, drawing on the magic and miraculous displays of tathāgatas, in order to lead the bodhisattva mahāsattvas to the domain of the Tathāgata.”
Then the Blessed One entered the tathāgata absorption called display of the emanation of the buddha domain exactly as it is. As soon as he had entered that absorption, by his buddha power a pavilion, a veritable buddha abode, appeared in the atmosphere between the desire realm and the form realm. This occurred due to the roots of virtue of the Tathāgata. It purified the thinking of bodhisattvas, illuminated the realms of the worlds of the ten directions, fulfilled the aspirations of countless sentient beings, eclipsed the palaces of the gods, and inspired bodhisattvas everywhere.
This pavilion had a foundation shaped like a white beryl. It comprised mansions made of gold extracted from the Jambu River, archways of red gems, portals of emeralds, terraces constructed of jewels, and altars crafted from radiant gems. Its upper stories consisted of brightly glowing precious stones with coverings of all kinds of jewels and adorned with dangling pearl rosaries, parasols, victory banners, raised standards, and fluttering silk tassels. It was praised and as vast as the extent of the trichiliocosm.
The pavilion was anointed with rare and precious sandalwood. It was perfumed with the enchanting fragrance of superior sandalwood.[F.144.a] It was scented by the noble essence of aloeswood, the best of fragrances. It was strewn with precious flowers and nāga pearls. It was adorned with flower arrangements of scattered flower petals, fine trees, and gorgeous ornaments. The pavilion was everywhere aglitter with variegated arrangements of beautiful ornaments, as many as exist in all the world systems. It also featured many strikingly beautiful lion thrones—many tens of billions, countless, of all different kinds, alluring, lofty, superb, broad, and immense.
In this world system appeared four thousand staircases framed by terraces the height of seven men and half a mile across. They were fashioned from precious sapphire and deep blue sapphire and adorned with canopies of all other manner of gems. They were festooned with golden jewels and other precious stones and enveloped by the sound of filigrees of chimes. These stairways soared from the ground level all the way up to the pavilion. They were straight and steady. Just as in this world system, such great staircases rose in all the world systems of the trichiliocosm.
At this point the Blessed One mindfully and deliberately emerged from that state of meditative absorption. As soon as he did, the world systems of the trichiliocosm trembled six times and were brightly illuminated. Then the Blessed One was together with a host of bodhisattvas and a host of śrāvakas, the host of bodhisattvas surrounding him and the host of śrāvakas in front of and behind him. Gods and nāgas praised him and caused a great rain of flower petals. They bestowed many garments on him[F.144.b] and caused a great rain of copious powders, perfumes, and lotions, all to the sound of cymbals and various melodies. The entire universe shook and lit up brightly.
Thereupon the whole assembly departed from Vulture Peak through the might of the Buddha: his miraculous powers, miraculous displays, great leadership, blessing, splendor, benediction, and magical abilities. Many tens of millions of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas followed in order to attend the Buddha, ascending the central jewel-encrusted staircase leading to the pavilion.
Aware that the Blessed One had proceeded to the staircase, the Caturmahārājakāyika gods, such as the Caturmahārājas, showered clouds of divine flower petals on him in worship. They joined their palms and praised him with the following words:
“The light of the sun, the moon, fire, and jewels, and the immaculate divine light of the heavenly realms, are all outshone by the light of the Capable One, which pacifies the three lower destinies. This light razes Mount Meru and the surrounding peaks, and it illuminates the buddhafields. Therefore, we joyously take refuge in the Victor who has accomplished all aims.”
After the Caturmahārājakāyika gods had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Trāyastriṃśa, such as Śakra, the lord of the gods, became aware that the Blessed One had proceeded to the staircase, and they showered clouds of divine perfume on him in worship. They joined their palms and[F.145.a] praised him with the following words:
After the gods of Trāyastriṃśa had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Yāma, such as Suyāma, the king of the gods, noticed that the Blessed One was ascending the staircase, and they showered clouds of divine garments on him in worship. They joined their palms and praised him with the following words:
After the gods of Yāma had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Tuṣita, such as Pramodita, the king of the gods, noticed that the Blessed One was ascending the staircase, and they showered clouds of divine jewels on him in worship. They joined their palms and praised him with the following words:
After the gods of Tuṣita had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Nirmāṇarati, such as Sunirmāṇarati, the king of the gods, noticed that the Blessed One was ascending the staircase, and they showered clouds of divine ornaments on him in worship. They joined their palms and praised him with the following words:
After the gods of Nirmāṇarati had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Paranirmitavaśavartin, such as Vaśavartin, the king of the gods, noticed that the Blessed One had ascended the staircase and was now facing the pavilion, and they showered clouds of divine pearl garlands on him in worship. They joined their palms and praised him with the following words:
After the gods of Paranirmitavaśavartin had praised the Blessed One with these verses, they joined the procession to attend to him.
After the many gods had thus praised the vast display of the buddha domain, the Buddha entered the pavilion called Jeweled Array. Just as they realized that the Blessed One had gone to the pavilion Jeweled Array via the staircase in this world system of Endurance, they realized that he had also done so in all the world systems of the trichiliocosm.
At this point, the Blessed One sat down on the lion throne that had been prepared in the pavilion Jeweled Array, encompassed by the trichiliocosm.[F.146.b] The bodhisattvas and the great śrāvakas also took their seats. At this time, the Blessed One entered a buddha absorption called buddha play in unveiled liberation. No sooner had he entered that absorption than as many light rays as there are grains of sand in the river Ganges shone forth from each and every pore of his body. They illuminated all the world systems in the eastern, southern, western, and northern directions. They illuminated the zenith and the nadir, and the intermediate directions as well.
As soon as all the world systems had been illuminated in this way, the suffering experienced by sentient beings tormented in the hell realms ceased. The suffering experienced by beings in the world of Yama and the suffering experienced by beings in the animal realm also ceased. In that instant, attachment, aversion, delusion, and all the other afflictive emotions ceased to afflict sentient beings, who all became kind and loving, and considered beings to be like their parents.
In order to invite the bodhisattvas through the Buddha’s might, the following verses emanated from the light rays streaming from the Tathāgata:
The light rays transmitted these words to all buddhafields. They invited all bodhisattvas, made all world systems tremble, made all sentient beings happy, and purified all elements of the afflictive emotions. The light rays illuminated Tamondhakāra and obscured the dwelling places of Māra. They then returned to the immense circle of bodhisattvas and the world system of Endurance, where they disappeared into the top of the Blessed One’s head.
The light rays first invited the bodhisattva Puṣpaśrīgarbhasarvadharmavaśavartin to come. He resided in a buddhafield situated in the east, called Endowed with the Vast Display of the Precious Merits of Endless Qualities, of the Tathāgata Immaculate Pure Precious Light, Sovereign of the Uninterrupted Luminous Display of Dharma Endowed with the Factors of Awakening. As soon as the light rays reached this bodhisattva, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor.[F.147.b] They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship showered a multitude of divine gems and beryl upon him. Then they praised him with these words:
Once those bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the eastern corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Ratnayaṣṭi to come. He resided in a buddhafield situated in the south, called Buddha Courage, of the Tathāgata Countless Qualities Precious Courage. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times[F.148.a] and in worship draped the Blessed One with filigrees of gold. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the southern corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Sovereign of Powerful Reverberating Sound to come. He resided in a buddhafield situated in the west, called Illuminated, of the Tathāgata Illuminator. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of pearl necklaces. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the western corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Ocean of Supreme Intelligence to come. He resided in a buddhafield situated in the north, called Fully Adorned with Jewels, of the Tathāgata Countless Qualities Precious Courage. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of crystals and jewels. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northern corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Illuminator to come. He resided in a buddhafield situated in the southeast, called Sorrowless, of the Tathāgata Conqueror of All Sorrow. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of jewels. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the southeastern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Mind of Great Compassion to come. He resided in a buddhafield situated it the southwest, called Virtuous Eye, of the Tathāgata Gazing at All Beings with Great Compassion.[F.149.b] As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of fine robes. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the southwestern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Light-Web Bearer to come. He resided in a buddhafield situated in the northwest, called Free of Darkness, of the Tathāgata Sovereign Light Display. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor.[F.150.a] They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of ornaments. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northwestern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Immaculate Limitless Intelligence to come. He resided in a buddhafield situated in the northeast, called Pure Immaculate Dwelling, of the Tathāgata Immaculate Center of the Sky. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet.[F.150.b] They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of continuously sounding cymbals. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northeastern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Ornamental Display of Courage to come. He resided in a buddhafield situated in the nadir, called Appearing as Illumination, of the Tathāgata Glory of the Precious Red Lotus. As the light rays reached him, bodhisattvas as numerous as sand grains in the ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of garlands from the isle of precious jewels. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the lower part of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Sovereign Who Emanates All Phenomena to come. He resided in a buddhafield situated in the zenith, called Adorned by Ornaments, of the Tathāgata Sovereign of Supreme Reverberating Sound. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of all kinds of ornaments, precious bells, and tinkling bells. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew into the space above the pavilion and sat down upon seats created by their own miraculous power.
Thus the light rays invited the ten bodhisattvas of the ten directions, together with their entourages of countless other bodhisattvas. They arrived in an instant in this world system of Endurance, and they sat before the Blessed One within the pavilion Jeweled Array.
As the Blessed One mindfully and deliberately rose from that absorption, he cleared his throat and produced a sound, a melodious sound heard throughout the entire trichiliocosm. Once all the faithful in the entire trichiliocosm, including the monks and nuns, the laymen and laywomen, and the humans and nonhumans, heard the sound of the Blessed One clearing his throat, they grew satisfied in body and mind. By the power of the Buddha, they also arrived at the pavilion Jeweled Array in an instant, that very moment, by means of the miraculously manifesting staircases. They prostrated at the Blessed One’s feet and took their designated seats off to the side.
The sound of the Blessed One clearing his throat also inspired the gods of the following realms: Brahmā, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, and Mahābrahmā; Mahāprabha, Parīttābha, Apramāṇābha, and Ābhāsvara; Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; and Anabhraka, Puṇyaprasava, Bṛhatphala, Asaṃjñisattva, Avṛha, Atapa, Sudṛśa,[F.152.a] Sudarśana, and Akaniṣṭha. They too hastened in an instant, that very moment, to the pavilion Jeweled Array. They too prostrated at the Blessed One’s feet and took their seats.
Then, when the Blessed One had comprehended that this large retinue had assembled, a light called display of the strength of bodhisattvas sprang from his forehead. That light swirled around the whole group of bodhisattvas seven times and disappeared into the crowns of their heads. Then, as soon as the light had touched the bodhisattva Puṣpaśrīgarbhasarvadharmavaśavartin, by the power of the Buddha he entered the bodhisattva absorption called array of all ornaments.
As soon as he had entered that absorption, a beautiful throne for the Blessed One appeared in the center of the pavilion Jeweled Array. It was a raised lion throne the height of a gigantic palmyra tree. It rested on different types of embellished supports and was decorated with all kinds of precious things. It was draped in various types of cotton cloth and sprinkled with a variety of flower petals. The bodhisattvas held up an incredibly attractive parasol above the seat, and the seat was visible to the entire assembly. It delighted and deeply gratified all sentient beings.
After the bodhisattva Puṣpaśrīgarbhasarvadharmavaśavartin had conjured up the tathāgata seat, the great lion throne called limitless inspiring praise, he mindfully and deliberately emerged from that absorption.[F.152.b] He spoke to the Blessed One, his palms joined in reverence, and said the following:
The Teaching on the Great Compassion of the Tathāgata opens with the Buddha presiding over a large congregation of disciples at Vulture Peak. Entering a special state of meditative absorption, he magically displays a pavilion in the sky, attracting a vast audience of divine and human Dharma followers. At the request of the bodhisattva Dhāraṇīśvararāja, the Buddha gives a discourse on the qualities of bodhisattvas, which are specified as bodhisattva ornaments, illuminations, compassion, and activities. He also teaches about the compassionate awakening of tathāgatas and the scope of a tathāgata’s activities. At the request of a bodhisattva named Siṃhaketu, Dhāraṇīśvararāja then gives a discourse on eight dhāraṇīs, following which the Buddha explains the sources and functions of a dhāraṇī known as the jewel lamp. As the text concludes, various deities and Dharma protectors praise the sūtra’s qualities and vow to preserve and protect it in the future, and the Buddha entrusts the sūtra and its propagation to Dhāraṇīśvararāja. The sūtra is a particularly rich source of detail on the qualities of bodhisattvas and buddhas.
This sūtra was translated by Anne Burchardi, with Dr. Ulrich Pagel acting as consultant. Tulku Dakpa Rinpoche, Jens Braarvig, and Tom Tillemans provided help and advice, and Khenpo Tsultrim Gyamtso Rinpoche provided inspiration. Anne Burchardi introduced the text, the translation and introduction were edited by the 84000 editorial team.
We gratefully acknowledge the generous sponsorship of May and George Gu, made in memory of Frank ST Gu. Their support has helped make the work on this translation possible.
The Teaching on the Great Compassion of the Tathāgata1 is an important early Great Vehicle sūtra, setting out some key features of the bodhisattva path in a doctrinally dense text that has been explored in later commentaries as an important source of clarification on the qualities that bodhisattvas develop as they progress to awakening, on the dhāraṇīs, and indirectly on the potential for buddhahood (buddhagotra) underlying their progress. The text survives in an incomplete Sanskrit manuscript, two Chinese translations, and the Tibetan translation.
A partial Sanskrit manuscript of the sūtra, consisting of only twelve folios, is presently held at the China Ethnic Library in Beijing. This manuscript can be tentatively dated to the eighth ninth centuries and may have once been part of the Sanskrit manuscript collection of Zhalu (Tib. zhwa lu) monastery in central Tibet. At present only the first two folios of the manuscript have been edited and published.2 In the Chinese Tripiṭaka, it appears as Taishō 398, an independent sūtra translated by Dharmarakṣa in 291
The sūtra was translated into Tibetan, according to the colophon of the Tibetan translation, by the Indian preceptor Śīlendrabodhi along with the Tibetan translator Yeshé Dé. The text is also recorded in the Denkarma4 and Phangthangma5 inventories of Tibetan imperial translations, so we can establish that it was first translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is dated to 812
The present translation into English is based on the Tibetan translation found in the Degé Kangyur and takes into account the versions in other Kangyurs through consultation of the Comparative Edition (dpe bsdur ma). The Sanskrit witness was also consulted to clarify terms and passages that were obscure in the Tibetan translation.
In essence, the sūtra can be seen as comprising an introductory setting of the scene (the first chapter), followed by three main divisions according to topic. The first and longest of these divisions focuses on the elements of the bodhisattva path, and is taught by the Buddha at the request of the bodhisattva Dhāraṇīśvararāja (from 2.22); the second focuses on the dhāraṇīs, and is taught by Dhāraṇīśvararāja at the request of the bodhisattva Siṃhaketu (starting at 2.526); while the third (from 2.607 to the end of the text) is the Buddha’s endorsement of Dhāraṇīśvararāja’s teaching, his narration of past events involving Dhāraṇīśvararāja in previous lifetimes, and his proclamation that it is Dhāraṇīśvararāja who should transmit the entire text.6
The sūtra opens on Vulture Peak, in Rājagṛha, where the Buddha is presiding over an assembly of monks and bodhisattvas. He enters a state of meditative absorption in which he manifests an extravagant pavilion in the atmosphere between the desire realm and the form realm. He proceeds to ascend to the pavilion, along with his retinue, by way of an enormous staircase, one of four thousand that have appeared. As he passes the six heavens of the sensuous realm, their inhabitants praise him and join the ever-increasing throng, until the vast congregation finally arrives in the lofty pavilion. From the pavilion, the Buddha sends invitations in the form of light rays to the bodhisattvas who reside in the buddhafields of the ten directions, announcing the teaching he is about to give. In an instant, those bodhisattvas reach the pavilion together with their entourages. By simply clearing his throat, the Buddha enjoins all the faithful beings remaining in the human and nonhuman realms to ascend the staircases and join the vast congregation. He then emits a light that leads a bodhisattva named Puṣpaśrīgarbhasarvadharmavaśavartin to enter a state of absorption in which a teaching throne magically appears. The bodhisattva requests a teaching from the Buddha, who ascends the throne and delivers an introduction to the forthcoming teaching. Nine different bodhisattvas each enter a different state of meditative absorption, and those absorptions together bless the assembly with their corresponding qualities. When a tenth bodhisattva called Mārapramardaka enters absorption, a host of māras enters the assembly. After a brief exchange with the Blessed One, they also settle down to listen to the discourse.
At this juncture, a bodhisattva named Dharmeśvararāja expresses his confidence that the Buddha will consent to give a discourse, and he proceeds to delineate the qualities of the attendant bodhisattvas that make them suitable recipients of such teachings. The bodhisattva articulates how wonderful it is when a buddha engages in benefiting beings, and he concludes by highlighting the contrast between the bodhisattva intention and the intentions represented by the Śrāvaka and Pratyekabuddha Vehicles. As a result of his exclamations, an immense number of beings generate the thought of awakening. The Buddha then sends forth a light that inspires a bodhisattva named Dhāraṇīśvararāja to request a discourse.
This introductory setting of the scene gives way to the first main topic division when, in response to Dhāraṇīśvararāja’s request, the Blessed One begins his teaching with a description of the four bodhisattva ornaments, in prose and verse. Then follows a description of the eight illuminations of bodhisattvas, first in prose and then in verse, and then descriptions of sixteen kinds of great bodhisattva compassion and thirty-two bodhisattva activities.
Dhāraṇīśvararāja asks the Buddha to expound on the aspects, signs, attributes, and foundation of the great compassion and activity of tathāgatas. In reply the Buddha lists sixteen types of compassion that epitomize the nature of awakening. To further illustrate the compassionate activity of tathāgatas, the Blessed One goes on to relate how Brahmā originally requested the turning of the wheel of the Dharma and how that turning was a manifestation of the tathāgata’s compassion. This is followed by a comparison of the compassion of śrāvakas, bodhisattvas, and buddhas. Next, the Blessed One tells the story of a tathāgata named Sandalwood Dwelling, which illustrates how a tathāgata’s compassion also manifests in the form of prophecies.
The Buddha goes on to describe thirty-two forms of tathāgata activity, which consist of the ten strengths, the four types of fearlessness, and the eighteen unique buddha qualities. Finally, he gives the analogy of the cleansing of a gem in three stages, corresponding to the three turnings of the wheel of Dharma, followed by a brief description of tathāgata activity.
There follows a passage vividly describing the impact of the discourse on the audience in the form of the display of various offerings, the generation of the thought of awakening, and so forth. A dialogue ensues between a being named Magical Display of Māra and a bodhisattva known as Sovereign of the Magical Display of All Phenomena, which results in the conversion of the former to the Great Vehicle.
At this point, the second of the sūtra’s three main topics begins when a bodhisattva known as Siṃhaketu asks Dhāraṇīśvararāja for information about bodhisattva dhāraṇīs, and Dhāraṇīśvararāja introduces eight dhāraṇīs one by one. This is followed by a general conclusion of the eight dhāraṇīs and a verse section detailing them individually and generally.
The Buddha, in the third main division of the sūtra, announces his approval of Dhāraṇīśvararāja’s discourse and goes on to tell him about a world in the past known as Stainless. It was there that a tathāgata known as Stainless Illumination gave a teaching on a dhāraṇī called jewel lamp to a bodhisattva named Glorious Light, upon the latter’s request. The Blessed One proclaims that Dhāraṇīśvararāja himself was the bodhisattva Glorious Light in a past life and further declares that Dhāraṇīśvararāja is supreme among bodhisattvas.
Next, the bodhisattva Prajñākūṭa asks the Buddha how one attains this dhāraṇī. In response the Buddha describes the sources and functions of insight in a series of verses. A bodhisattva named Pratibhānapratisaṃvid then asks how Prajñākūṭa received his name, and in response the Buddha describes a world called Virtuous Occurrence in which a tathāgata named Glorious Secret posed a great number of questions to an assembly of bodhisattvas. The questions were answered expertly by a bodhisattva known as Smṛtibuddhi, resulting in the prophecy that he would become known as Prajñākūṭa. The Buddha reprises the sources and functions of insight in a series of verses, and Dhāraṇīśvararāja praises this teaching on awakening. The Buddha again expresses his approval of Dhāraṇīśvararāja’s discourse and explains the merit of being engaged with the sūtra. The Buddha then asks who is prepared to uphold it in the future. Various figures commit themselves to preserving and protecting the Dharma by pronouncing sets of two verses each. Finally, the Buddha entrusts the sūtra to Dhāraṇīśvararāja.
The sūtra is considered important in Indo-Tibetan commentarial traditions for its clarification of the sense and significance of several key features of the bodhisattva path, including the dhāraṇīs and the whole range of the qualities of bodhisattvas and buddhas.7 However, it is in connection with the potential for buddhahood (buddhagotra) and its place in the doctrine and theories of buddha nature that this sūtra is particularly well known in the scholastic tradition of Tibetan Buddhism.
One notable characteristic of the text of the sūtra is its highly structured presentation of topics, which are set out, despite the format of dialog and discourse, in a systematic fashion almost like that of the later Indian treatises. In particular, the teaching that the Buddha delivers to Dhāraṇīśvararāja follows a sequential order based on the evolution of awakening from the state of ordinary being, through the gradual development of the features of a bodhisattva’s realization on the path, to the qualities and activities of buddhahood.
It seems to be that sequentially structured nature of this text that singled it out as the explicit source text for the similar structure on which the Ratnagotravibhāga, the most important and influential Indian treatise on buddha nature, is based.8 The Ratnagotravibhāga explains how the influence of (1) the Buddha, (2) the Dharma, and (3) the Saṅgha act on (4) the buddha nature or “element” (Skt. dhātu, Tib. khams) ever present within all sentient beings to purify it of the adventitious stains that obscure it, revealing (5) the awakened state (bodhi) and (6) its buddha qualities (guṇa), which then manifest (7) the buddha activity (samudācāra) that continues the sequence anew. In explaining its own sequential structure in these terms, the treatise calls them the “seven vajra topics” (vajrapāda), and explicitly cites this sūtra9 as the scriptural source of these topics as a complete, interlinked set (while other scriptures are cited as sources for each individual topic).
Despite this attribution, the seven vajra topics are not specifically presented as such in The Teaching on the Great Compassion of the Tathāgata. Rather, the Ratnagotravibhāgavyākhyā discerns them as implicit in this sūtra as follows. First, (1-3) the Buddha, Dharma, and Saṅgha are evoked in the setting of the scene that introduces the sūtra, in particular in all of 1.3 and the first sentence of 1.5. Next, (4) the buddha nature “element” is covered by the long teaching on the sixty ways in which it is purified, from 2.22 down to 2.200. The Buddha’s teaching on (5) the awakened state is to be found in his teaching on the sixteen kinds of compassion of tathāgatas, from 2.203 down to 2.256. Finally, his explanations of both (6) buddha qualities and (7) buddha activity are set out in parallel, since each of the thirty-two qualities he explains is the basis of a different aspect of activity; they are taught from 2.257 down to 2.507. Despite the treatise borrowing this thematic structure from the sūtra, it is important to note that the ways in which the actual content for each topic is presented in the treatise and the sūtra are very different. This is a complex subject that has received some scholarly attention but merits further research.10
The sūtra is therefore closely associated with the Ratnagotravibhāga, but that does not mean that it contains any direct discussion of buddha nature itself; indeed it does not contain even the standard terms for buddha nature at all.11 Nevertheless, the sūtra is listed as one of ten sūtras on buddha nature by Tibetan authors such as Dölpopa Sherap Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361)12 and Jamgön Kongtrül Lodrö Thayé (’jam mgon kong sprul blo gros mtha’ yas, 1813–99),13 and the Tibetan commentarial tradition offers reasons for linking it to the buddha nature tradition. One is the fact that the sūtra contains the analogy of the threefold purification of a beryl stone, which serves as a metaphor for the successive teachings of the three turnings of the wheel of Dharma as delineated in Tibetan Buddhist hermeneutics.14 Another is the fact that the text explicitly identifies itself as belonging to the “irreversible turning,” a term that the Tibetan commentarial tradition associates with the third turning. Both considerations are suggestive of the sūtra’s close connection with the hermeneutical framework of the third turning of the wheel of Dharma, a rubric comprising, among other things, classic texts on buddha nature. According to the Saṃdhinirmocanasūtra,15 this category contains sūtras of definitive meaning.16 To what extent The Teaching on the Great Compassion of the Tathāgata is directly quoted in the Tibetan commentarial tradition is a subject for future research. However, among the large number of Tibetan commentaries written on the Ratnagotravibhāga,17 recent research shows that Marpa Lotsawa (mar pa lo tsā ba, 1012–97)18 and Gö Lotsawa (’gos lo tsā ba, 1392–1481)19 both quote the sūtra at length in their commentaries on this text.
This sūtra has received little attention in modern scholarship, the notable exception being its treatment in Ulrich Pagel’s in-depth research on historical and doctrinal interrelationships among a group of early Great Vehicle sūtras dedicated to the bodhisattva ideal, in which he has compared the text with the Bodhisattvapiṭaka (Toh 56), the Akṣayamatinirdeśa (Toh 175),20 and the Jñānālokālaṃkāra (Toh 100).21 In his study of the sources for the dhāraṇīs listed in the Mahāvyutpatti (entry no. 748), Pagel was able to confirm that the set of eight dhāraṇīs in this sūtra appear as the first eight of the twelve dhāraṇīs mentioned in the Mahāvyutpatti, and concluded that their presentation in this sūtra is one of the earliest and most detailed discussions of dhāraṇī practice in the Great Vehicle sūtras as a whole.22
Thus did I hear at one time. The Blessed One was dwelling on Vulture Peak, near Rājagṛha, a place blessed by tathāgatas, a great stūpa where previous victors dwelled. It is a Dharma seat praised by bodhisattvas and a place worshiped by gods, nāgas, yakṣas, gandharvas, and asuras that inspires toward roots of virtue. It is a site where tathāgatas appear and where gateways to the Dharma are promulgated—a domain of tathāgatas where bodhisattvas appear and infinite qualities spring forth.
The Blessed One, residing there with a large saṅgha of sixty thousand monks, had fully realized the sameness of all phenomena. He had turned the wheel of the Dharma and now commanded a vast host of well-trained disciples. He had achieved mastery over all phenomena and knew well how to fulfill the intentions of all beings. He had attained the highest perfection of his faculties, and he had become skillful in terminating the karmic traces of all beings. His awakened activity was effortless and unceasing.
All of these monks were of noble lineage, mighty elephants who had done their duties and performed their tasks. They had laid down the burden of existence and attained their own goals for themselves. They had brought their entanglement in existence to an end.23 Their minds were liberated through perfect knowledge and insight, and they had brought all karmic traces of afflictive emotions to an end. These sons of the Dharma king, the Tathāgata,[F.142.b] were skillfully established in the profound Dharma. They were emancipated through the teaching on non-objectification. They had exquisite and elegant comportments, were great objects of veneration, and were eager to carry out the Tathāgata’s command.
The Blessed One was also residing among an immeasurable saṅgha of bodhisattvas. These bodhisattva mahāsattvas were all-knowing and had achieved perfection through dispassionate conduct. From a Dharma cloud of great benevolence and vast compassion, these bodhisattvas sent forth the lightning of special insight, knowledge, and liberation and rained down showers of divine nectar, through which they satisfied all beings. With a disposition that encompasses everyone, like the earth, they felt affection for all sentient beings and lacked hostility. They increased the crops of the diverse factors of awakening. By sending out rays of insight brighter than the sun, they revealed the attainment of the light of the path that clears away the darkness of ignorance. They opened sentient beings like lotus flowers, brought the roots of virtue to maturity, and dried up the rivers of craving. They rely on tranquil abiding24 and the powerful higher knowledges in their pursuit of knowledge.
Like the moon they were even-minded and of tranquil disposition towards all beings, yet appeared to wax and wane due to their skillful methods for pleasing them; with their noble intentions like Mount Meru, the jewels of the Brahmā abodes25 were firmly established. They illuminated and displayed all buddhafields, which were superior in quality to our world and never buffeted by gusts of wind from any of the four directions. Like a great ocean, they were vast containers of retention and mindfulness, filled with the water of Dharma, and their precious bodhisattva conduct nourished all beings. Like the king of beasts, they had the legs of truth, a full tail of loving kindness, and eyes of tranquil abiding and special insight, and, since they were unintimidated by the profound Dharma, they defeated all proponents of rival traditions.[F.143.a]
Their bodhisattva conduct remained undisrupted for countless eons, so they were endowed with all qualities. Thus the Blessed One dwelled in the company of countless bodhisattva mahāsattvas including the bodhisattva mahāsattva All-Illumining and Unobstructed Gaze, the bodhisattva mahāsattva Sarvakṣetrālaṅkāravyūhasandarśaka,26 the bodhisattva mahāsattva Tathāgatagotrasambhavācāramati, the bodhisattva mahāsattva Displaying Unperturbed Discipline in All Conduct, the bodhisattva mahāsattva Anantapratibhānaketudhvajavikurvitaghoṣa, the bodhisattva mahāsattva Śubhakanakanicitaprabhātejoraśmi, the bodhisattva mahāsattva Prajñāviniścayapadapratibhāna, and the bodhisattva mahāsattva Aparimitapuṇyajñānasambhāropastambhopacita.
The Blessed One proceeded to teach the Dharma discourse The Gateway to Unobstructed Deliverance through the Bodhisattva Way of Life. Sixteen years had passed since the Blessed One had become fully awakened, and he knew that the sacred conduct had unfolded. He beheld the great assembly of bodhisattvas. Once he had understood these assembled bodhisattvas to be holders of the treasury of tathāgata Dharma, he thought, “Because I care deeply for the bodhisattvas,[F.143.b] I shall teach the Dharma discourse The Gateway to Unobstructed Deliverance through the Bodhisattva Way of Life, drawing on the magic and miraculous displays of tathāgatas, in order to lead the bodhisattva mahāsattvas to the domain of the Tathāgata.”
Then the Blessed One entered the tathāgata absorption called display of the emanation of the buddha domain exactly as it is. As soon as he had entered that absorption, by his buddha power a pavilion, a veritable buddha abode, appeared in the atmosphere between the desire realm and the form realm. This occurred due to the roots of virtue of the Tathāgata. It purified the thinking of bodhisattvas, illuminated the realms of the worlds of the ten directions, fulfilled the aspirations of countless sentient beings, eclipsed the palaces of the gods, and inspired bodhisattvas everywhere.
This pavilion had a foundation shaped like a white beryl. It comprised mansions made of gold extracted from the Jambu River, archways of red gems, portals of emeralds, terraces constructed of jewels, and altars crafted from radiant gems. Its upper stories consisted of brightly glowing precious stones with coverings of all kinds of jewels and adorned with dangling pearl rosaries, parasols, victory banners, raised standards, and fluttering silk tassels. It was praised and as vast as the extent of the trichiliocosm.
The pavilion was anointed with rare and precious sandalwood. It was perfumed with the enchanting fragrance of superior sandalwood.[F.144.a] It was scented by the noble essence of aloeswood, the best of fragrances. It was strewn with precious flowers and nāga pearls. It was adorned with flower arrangements of scattered flower petals, fine trees, and gorgeous ornaments. The pavilion was everywhere aglitter with variegated arrangements of beautiful ornaments, as many as exist in all the world systems. It also featured many strikingly beautiful lion thrones—many tens of billions, countless, of all different kinds, alluring, lofty, superb, broad, and immense.
In this world system appeared four thousand staircases framed by terraces the height of seven men and half a mile across. They were fashioned from precious sapphire and deep blue sapphire and adorned with canopies of all other manner of gems. They were festooned with golden jewels and other precious stones and enveloped by the sound of filigrees of chimes. These stairways soared from the ground level all the way up to the pavilion. They were straight and steady. Just as in this world system, such great staircases rose in all the world systems of the trichiliocosm.
At this point the Blessed One mindfully and deliberately emerged from that state of meditative absorption. As soon as he did, the world systems of the trichiliocosm trembled six times and were brightly illuminated. Then the Blessed One was together with a host of bodhisattvas and a host of śrāvakas, the host of bodhisattvas surrounding him and the host of śrāvakas in front of and behind him. Gods and nāgas praised him and caused a great rain of flower petals. They bestowed many garments on him[F.144.b] and caused a great rain of copious powders, perfumes, and lotions, all to the sound of cymbals and various melodies. The entire universe shook and lit up brightly.
Thereupon the whole assembly departed from Vulture Peak through the might of the Buddha: his miraculous powers, miraculous displays, great leadership, blessing, splendor, benediction, and magical abilities. Many tens of millions of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas followed in order to attend the Buddha, ascending the central jewel-encrusted staircase leading to the pavilion.
Aware that the Blessed One had proceeded to the staircase, the Caturmahārājakāyika gods, such as the Caturmahārājas, showered clouds of divine flower petals on him in worship. They joined their palms and praised him with the following words:
“The light of the sun, the moon, fire, and jewels, and the immaculate divine light of the heavenly realms, are all outshone by the light of the Capable One, which pacifies the three lower destinies. This light razes Mount Meru and the surrounding peaks, and it illuminates the buddhafields. Therefore, we joyously take refuge in the Victor who has accomplished all aims.”
After the Caturmahārājakāyika gods had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Trāyastriṃśa, such as Śakra, the lord of the gods, became aware that the Blessed One had proceeded to the staircase, and they showered clouds of divine perfume on him in worship. They joined their palms and[F.145.a] praised him with the following words:
After the gods of Trāyastriṃśa had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Yāma, such as Suyāma, the king of the gods, noticed that the Blessed One was ascending the staircase, and they showered clouds of divine garments on him in worship. They joined their palms and praised him with the following words:
After the gods of Yāma had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Tuṣita, such as Pramodita, the king of the gods, noticed that the Blessed One was ascending the staircase, and they showered clouds of divine jewels on him in worship. They joined their palms and praised him with the following words:
After the gods of Tuṣita had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Nirmāṇarati, such as Sunirmāṇarati, the king of the gods, noticed that the Blessed One was ascending the staircase, and they showered clouds of divine ornaments on him in worship. They joined their palms and praised him with the following words:
After the gods of Nirmāṇarati had praised the Blessed One with this verse, they joined the procession to attend to him.
At this point, the gods of Paranirmitavaśavartin, such as Vaśavartin, the king of the gods, noticed that the Blessed One had ascended the staircase and was now facing the pavilion, and they showered clouds of divine pearl garlands on him in worship. They joined their palms and praised him with the following words:
After the gods of Paranirmitavaśavartin had praised the Blessed One with these verses, they joined the procession to attend to him.
After the many gods had thus praised the vast display of the buddha domain, the Buddha entered the pavilion called Jeweled Array. Just as they realized that the Blessed One had gone to the pavilion Jeweled Array via the staircase in this world system of Endurance, they realized that he had also done so in all the world systems of the trichiliocosm.
At this point, the Blessed One sat down on the lion throne that had been prepared in the pavilion Jeweled Array, encompassed by the trichiliocosm.[F.146.b] The bodhisattvas and the great śrāvakas also took their seats. At this time, the Blessed One entered a buddha absorption called buddha play in unveiled liberation. No sooner had he entered that absorption than as many light rays as there are grains of sand in the river Ganges shone forth from each and every pore of his body. They illuminated all the world systems in the eastern, southern, western, and northern directions. They illuminated the zenith and the nadir, and the intermediate directions as well.
As soon as all the world systems had been illuminated in this way, the suffering experienced by sentient beings tormented in the hell realms ceased. The suffering experienced by beings in the world of Yama and the suffering experienced by beings in the animal realm also ceased. In that instant, attachment, aversion, delusion, and all the other afflictive emotions ceased to afflict sentient beings, who all became kind and loving, and considered beings to be like their parents.
In order to invite the bodhisattvas through the Buddha’s might, the following verses emanated from the light rays streaming from the Tathāgata:
The light rays transmitted these words to all buddhafields. They invited all bodhisattvas, made all world systems tremble, made all sentient beings happy, and purified all elements of the afflictive emotions. The light rays illuminated Tamondhakāra and obscured the dwelling places of Māra. They then returned to the immense circle of bodhisattvas and the world system of Endurance, where they disappeared into the top of the Blessed One’s head.
The light rays first invited the bodhisattva Puṣpaśrīgarbhasarvadharmavaśavartin to come. He resided in a buddhafield situated in the east, called Endowed with the Vast Display of the Precious Merits of Endless Qualities, of the Tathāgata Immaculate Pure Precious Light, Sovereign of the Uninterrupted Luminous Display of Dharma Endowed with the Factors of Awakening. As soon as the light rays reached this bodhisattva, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor.[F.147.b] They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship showered a multitude of divine gems and beryl upon him. Then they praised him with these words:
Once those bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the eastern corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Ratnayaṣṭi to come. He resided in a buddhafield situated in the south, called Buddha Courage, of the Tathāgata Countless Qualities Precious Courage. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times[F.148.a] and in worship draped the Blessed One with filigrees of gold. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the southern corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Sovereign of Powerful Reverberating Sound to come. He resided in a buddhafield situated in the west, called Illuminated, of the Tathāgata Illuminator. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of pearl necklaces. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the western corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Ocean of Supreme Intelligence to come. He resided in a buddhafield situated in the north, called Fully Adorned with Jewels, of the Tathāgata Countless Qualities Precious Courage. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of crystals and jewels. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northern corner of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Illuminator to come. He resided in a buddhafield situated in the southeast, called Sorrowless, of the Tathāgata Conqueror of All Sorrow. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of jewels. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the southeastern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Mind of Great Compassion to come. He resided in a buddhafield situated it the southwest, called Virtuous Eye, of the Tathāgata Gazing at All Beings with Great Compassion.[F.149.b] As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of fine robes. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the southwestern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Light-Web Bearer to come. He resided in a buddhafield situated in the northwest, called Free of Darkness, of the Tathāgata Sovereign Light Display. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor.[F.150.a] They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of ornaments. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northwestern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Immaculate Limitless Intelligence to come. He resided in a buddhafield situated in the northeast, called Pure Immaculate Dwelling, of the Tathāgata Immaculate Center of the Sky. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet.[F.150.b] They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of continuously sounding cymbals. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the northeastern area of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Ornamental Display of Courage to come. He resided in a buddhafield situated in the nadir, called Appearing as Illumination, of the Tathāgata Glory of the Precious Red Lotus. As the light rays reached him, bodhisattvas as numerous as sand grains in the ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of garlands from the isle of precious jewels. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew to the lower part of the pavilion and sat down upon seats created by their own miraculous power.
Then the light rays invited the bodhisattva Sovereign Who Emanates All Phenomena to come. He resided in a buddhafield situated in the zenith, called Adorned by Ornaments, of the Tathāgata Sovereign of Supreme Reverberating Sound. As the light rays reached him, as many bodhisattvas as there are grains of sand in ten Ganges rivers surrounded and followed him in honor. They all left that buddhafield together and arrived in an instant in this world system of Endurance. Once they had approached the Blessed One inside the pavilion Jeweled Array, they prostrated at his feet. They circumambulated him ten thousand times and in worship draped the Blessed One with filigrees of all kinds of ornaments, precious bells, and tinkling bells. Then they praised him with these words:
Once the bodhisattvas had praised the Blessed One with countless bodhisattva eulogies, they withdrew into the space above the pavilion and sat down upon seats created by their own miraculous power.
Thus the light rays invited the ten bodhisattvas of the ten directions, together with their entourages of countless other bodhisattvas. They arrived in an instant in this world system of Endurance, and they sat before the Blessed One within the pavilion Jeweled Array.
As the Blessed One mindfully and deliberately rose from that absorption, he cleared his throat and produced a sound, a melodious sound heard throughout the entire trichiliocosm. Once all the faithful in the entire trichiliocosm, including the monks and nuns, the laymen and laywomen, and the humans and nonhumans, heard the sound of the Blessed One clearing his throat, they grew satisfied in body and mind. By the power of the Buddha, they also arrived at the pavilion Jeweled Array in an instant, that very moment, by means of the miraculously manifesting staircases. They prostrated at the Blessed One’s feet and took their designated seats off to the side.
The sound of the Blessed One clearing his throat also inspired the gods of the following realms: Brahmā, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, and Mahābrahmā; Mahāprabha, Parīttābha, Apramāṇābha, and Ābhāsvara; Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; and Anabhraka, Puṇyaprasava, Bṛhatphala, Asaṃjñisattva, Avṛha, Atapa, Sudṛśa,[F.152.a] Sudarśana, and Akaniṣṭha. They too hastened in an instant, that very moment, to the pavilion Jeweled Array. They too prostrated at the Blessed One’s feet and took their seats.
Then, when the Blessed One had comprehended that this large retinue had assembled, a light called display of the strength of bodhisattvas sprang from his forehead. That light swirled around the whole group of bodhisattvas seven times and disappeared into the crowns of their heads. Then, as soon as the light had touched the bodhisattva Puṣpaśrīgarbhasarvadharmavaśavartin, by the power of the Buddha he entered the bodhisattva absorption called array of all ornaments.
As soon as he had entered that absorption, a beautiful throne for the Blessed One appeared in the center of the pavilion Jeweled Array. It was a raised lion throne the height of a gigantic palmyra tree. It rested on different types of embellished supports and was decorated with all kinds of precious things. It was draped in various types of cotton cloth and sprinkled with a variety of flower petals. The bodhisattvas held up an incredibly attractive parasol above the seat, and the seat was visible to the entire assembly. It delighted and deeply gratified all sentient beings.
After the bodhisattva Puṣpaśrīgarbhasarvadharmavaśavartin had conjured up the tathāgata seat, the great lion throne called limitless inspiring praise, he mindfully and deliberately emerged from that absorption.[F.152.b] He spoke to the Blessed One, his palms joined in reverence, and said the following:
This text is known by two different Sanskrit titles: Tathāgatamahākaruṇānirdeśa (The Teaching on the Great Compassion of the Tathāgata) and Dhāraṇīśvararājasūtra (The Dhāraṇīśvararāja Sūtra).
Taishō 398 is Da ai jing (大哀經), and the overall title of Taishō 397 is Dafangdeng da ji jing (大方等大集經). The version of the sūtra in the latter appears to be the version referenced in the Ratnagotravibhāgavyākhyā. A Japanese translation of Taishō 397 was published in 1934.
In addition to the best known references mentioned below, the sūtra is cited in the Madhyamakāvatāra (Toh 3861, see La Vallée Poussin 1907–12, p. 426) and in the Sūtrasamuccaya (see Pāsādika 1989, 30.6–32.7, 129.1–130.14).
The Ratnagotravibhāga (Toh 4024), also known from the other part of its title as the Mahāyānottaratantraśāstra, theg pa chen po rgyud bla ma, and the Ratnagotravibhāgavyākhyā (Toh 4025) are to be found as Tibetan translations in the Tengyur. Tibetan translations of this text and its commentary were widely studied in Tibet, and the Ratnagotravibhāga still figures prominently in the curriculum of many Tibetan Buddhist monastic universities in exile, where it continues to be regarded as locus classicus for the study of buddha nature.
A recent English translation of the Ratnagotravibhāga, with the citation mentioned here as verse I.2, can be seen on the Tsadra Foundation’s Buddha-Nature site. As noted above in n.1, mentions and citations in the Ratnagotravibhāga and most of its commentaries refer to the Mahākaruṇānirdeśa by its alternative titles Dhāraṇīśvararājasūtra (The Sūtra of Dhāraṇīśvararāja, Tib. gzungs kyi rgyal po’i mdo or gzungs kyi dbang phyug rgyal po’i mdo), or Dhāraṇīśvararājaparipṛcchā (The Questions of Dhāraṇīśvararāja, Tib. dbang phyug rgyal pos zhus pa).
On the seven vajra topics see also Johnston (1950), 3.15–17; Takasaki (1966), pp. 32, 146 et passim; and Pagel (2007b).
That is, neither Tib. de bzhin gshegs pa’i snying po (Skt. tathāgatagarbha) nor the near-equivalent Tib. bde bar gshegs pa’i snying po (Skt. *sugatagarbha) occur here. It is worth noting, however, that the related term “unbroken lineage of the Three Jewels” (Tib. dkon mchog gsum gyi rigs rgyun, Skt. *ratnatrayagotratantra) occurs several times in the sūtra. An abbreviated version, “potential of the Three Jewels” (Skt. ratnatrayagotra), is found in the Ratnagotravibhāgavyākhyā, 25.8–10. Note also that the term “potential of the Jewels” (Skt. ratnagotra) is contained in the title of the Ratnagotravibhāga. These are closely related to the term “lineage of the Three Jewels” (Skt. triratnavaṃśa), which is also found in Ratnagotravibhāgavyākhyā, 24.16–17. Both ratnatrayagotra and triratnavaṃśa occur in the Ratnagotravibhāgavyākhyā in the section on buddha activity, which follows the famous analogy of the cleansing of the beryl gem.
The Ratnagotravibhāgavyākhyā cites the cleansing of the gem (see Obermiller (1931), pp. 249–50, 119–20; Takasaki (1966), pp. 150–52) as well as the brief section that follows it describing tathāgata activity (see Obermiller (1931), pp. 283–84, 153–54 and Takasaki (1966), pp. 192–94).
See Buddhavacana Translation Group, trans., Unraveling the Intent, Toh 106 (84000: Translating the Words of the Buddha).
See Jens Braarvig and David Welsh, University of Oslo, trans. The Teaching of Akṣayamati, Toh 175 (84000: Translating the Words of the Buddha).
See Dharmachakra Translation Committee, trans. The Ornament of the Light of Awareness that Enters the Domain of All Buddhas, Toh 100 (84000: Translating the Words of the Buddha, 2015), and for an example of the parallels between these texts see n.38 On the recent research mentioned here, see Pagel (1994 and 1995) and Pagel and Braarvig (2006). Nakamura (1953), Ui (1959), and Takasaki (1974) had already noted the textual parallels between these four sūtras. Takasaki had proposed that the Akṣayamatinirdeśa (The Teaching of Akṣayamati, Toh 175) and this sūtra “produced the raw material for the Bodhisattvapiṭaka.” Twenty years later, however, Pagel found little to support this proposition. The direction of intertextual borrowing has still to be clarified, and the textual parallels may instead point to a common pre-canonical source, as suggested by Braarvig (1993).
The lines from “mighty elephants…” to “…existence to an end” are not attested in the Skt. witness.
The Skt. reads ārāmapatha, “delightful path” where the Tib. reads zhi gnas, “tranquil abiding.” This possibly attests to a variant among Sanskrit recensions that reads śamatha in place of ārāmapatha. The extant Skt. could be translated with “They follow the delightful path of the powerful higher knowledges in their pursuit of wisdom.” Skt. ºjñānakarmāntaprasthāpanamahābhijñārāmapathacaribhiḥ.
This Sanskrit name is attested in the extant manuscript, and it indicates that the Degé and other versions of the Tibetan translation contain a scribal error in the reading rgyun (“continuous”) instead of rgyan (“ornament”) which is the Tibetan translation of alaṅkāra. The Peking Yongle and Narthang versions of the Tibetan translation also support the reading rgyan/alaṅkāra.
This may refer to the teachings belonging to the paths of the śrāvaka, pratyekabuddha, and bodhisattva.
Tib. gru tshul chos la gnyis med par zhugs kyang rgyal ba mtshungs par mkhyen. The sense of this passage is unclear.
Tib. snrel zhi’i rgyud dang / spyi’u tshugs kyi rgyud thams cad dang. Here, the terms snrel zhi (Skt. vyatyasta) meaning “topsy-turvy” and spyi’u tshugs (Skt. ūrdhvapāda) meaning “having feet upward” are specified in Negi as names of certain mundane realms (Skt. lokadhātu), but further details are not provided. The terms also refer to related types of progression, i.e., nonsequential (or in mixed order) and upside-down (in reverse order), in the sequence of nine meditations, the four concentrations (Skt. dhyāna) belonging to the realm of forms, and the five meditative states (Skt. samāpatti) belonging to the formless realms. This seems to be the relevant understanding alluded to in this passage. See also the passage referenced by n.35. For further details and pertinent references, see Ruegg (1989).
Our translation of this line is tentative. We have added “what” to make it consistent with the line of questioning in the preceding two lines.
The Degé Kangyur has rkyen phye bar sgrub pa (“[how] conditions may be differently established”). The Lithang, Kangxi, Narthang, Choné, and Lhasa Kangyurs have rkyen nye bar sgrub (“[how] conditions are established/concluded”). The Degé reading makes the best sense.
This may refer to the ninth of the nine concentrations (dhyāna), the state of cessation (nirodhasamāpatti) beyond feeling and perception. The line states, “Finally, it yields the nine and the concentrations of meditative absorption,” but has been reordered here to accord with this interpretation.
Degé has chos kyi phung po ci bzhin phung po shes. Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa have ci zhig (“what”) instead of ci bzhin (“how”).
The passage on awakening that starts here and continues down to 2.229 is closely paralleled in The Ornament of the Light of Awareness that Enters the Domain of All Buddhas (Sarvabuddhaviṣayāvatārajñānālokālaṃkāra, Toh 100) from 1.76 to 1.95. The differences are that the dialog here is not with Mañjuśrī, as it is in Toh 100, and that for each description of awakening here the Buddha adds a statement about compassion.
thugs rje chen po la lta bas yongs su mi skyo ba. I take the la to be an ablative usage of la. Degé has yongs su skyo ba. Lhasa and Narthang have yongs su mi skyo ba, which has been followed here.
The section of the text that starts here has a parallel in the Bodhisattvapiṭaka. Our translation of this passage was facilitated by Jens Braarvig, who kindly made his translation of that work available.
Degé has skye dgu (where dgu is a pluralizer). Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa have skye bu.
Literally, “Vehicle of Conditions” (pratyāyayāna), a reference to the Pratyekabuddha Vehicle that derives from the understanding that pratyekabuddhas focus on the Dharma of dependent arising (pratītyasamutpāda) in order to understand the conditions of cyclic existence.
Here, “words” (Tib. sgra, Skt. śabda) is a pejorative allusion to the vocation of śrāvakas (“hearers”), who are said to be primarily concerned with listening to discourses.
This threefold division that categorizes all the beings alive at the start of a tathāgata’s appearance in the world (or in a new buddhafield) according to their receptivity to the teachings (already mentioned in 2.286) is, elsewhere in this text and in other works, termed the “three categories” (trirāśi, phung po gsum). See The Play in Full (Lalitavistara, Toh 95) 25.47; The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9) 42.24, g.1140, etc.; the Mahāvastu; and Mahāvyutpatti 7137.
The syntax of this passage is highly intricate, and the translation is somewhat tentative though its sense is relatively clear.
On this commonly cited analogy, see Higgins and Draszczyk (2016), vol. 2, p. 132, n. 326. The Tibetan term skyu ru ru (Skt. āmalaka/āmalakī) refers to an Indian gooseberry (Emblic myrobalan, Phyllanthus emblica), a translucent, pale green berry that has long been used in Ayurvedic medicine (usually prepared from the seeds) to cure diseases of phlegm, bile, and blood and to promote general physical health and calmness of mind (sattva). The term āmalaka also refers to a rock crystal (as attested by an alternative Tibetan translation shel sgong, “rock crystal”), likely named because it has a similar translucent property. The analogy of the Indian gooseberry placed in the palm of one’s hand has traditionally been used to illustrate either yogic perception where the clarity aspect (compared to a crystal) is emphasized (cf. Dharmottara’s Nyāyabinduṭīka 1.11) or omniscience, where seeing all aspects (presumably an analogy to seeing into the interior structure of the translucent berry) is emphasized (cf. * Ṡaḍaṅgayogapañjikā (Toh 1373, folio 244.b). For these two references, we are indebted, respectively, to contributions by Birgit Kellner (Austrian Academy of Sciences) and Péter Szántó (Leiden University) in an informative discussion thread on the Indology discussion forum entitled “An āmalakī in the palm of the hand.”
These four types of fearlessness are presented in sequence corresponding to numbers 11 to 15.
The three characteristics in this context are being born, being depleted, and enduring, as referenced above.
The term gding ba (Skt. āstaraṇa) means cushion or mat. The Tibetan term can be a variant of gdeng ba, meaning confidence.
The first two lines of this verse are not complete sentences, and there is no evident grammatical connection with the two lines that follow them.
“Threefold manner” probably refers here to the three aspects of time: past, present, and future.
The eight dhāraṇīs described here are listed among the twelve dhāraṇīs included in the Mahāvyutpatti (no. 748). Similar listings are found in the Ratnamegha (Toh 231) and the Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa (Toh 185). For an informative discussion of these, see Pagel (2007a), pp. 151–91.
In the set of four māras, the fourth māra is usually identified as the divine māra (devapūtramāra) and associated with the hindrances of pride and self-gratification.
“False views” has been supplied for the sake of clarification. The term rab sreg (nirdahana), translated as “incineration,” typically refers to the burning away of false views.
Sixth god realm of form, meaning “luminosity,” it is the highest of the three heavens that make up the second dhyāna heaven in the form realm.
The four abodes of Brahmā are loving kindness, compassion, joy, and equanimity, also known as the four “immeasurables.” The term is also rendered in this translation as “Brahmā abodes.”
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
Shorthand for anutpattikadharmakṣānti, “acceptance of the nonorigination of phenomena,” its realization being one of the qualities acquired by bodhisattvas. Dharmakṣanti can also refer to a way one becomes “receptive” to key points of the Dharma.
The name of an absorption.
A buddhafield at the zenith, where the Tathāgata Sovereign of Supreme Reverberating Sound resides.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,” “to afflict”). Both meanings are noted by Buddhist commentators.
Seventeenth god realm of form, meaning “highest,” it is the highest of the five heavens that make up the “pure abodes” in the form realm.
A bodhisattva mahāsattva present in the Buddha’s assembly.
Tenth god realm of form, meaning “cloudless,” it is the lowest of the three realms in the fourth dhyāna heaven in the form realm.
A bodhisattva mahāsattva present in the Buddha’s assembly. His name means, “Magical Voice like a Victory Banner of Infinite Eloquence.”
A bodhisattva mahāsattva present in the Buddha’s assembly. His name means, “Abundant with the Support of the Immeasurable Accumulations of Merit and Wisdom.”
The world realm of the Tathāgata Glory of Precious Blue Lotus.
A buddhafield at the nadir where the Tathāgata Glory of the Precious Red Lotus resides.
Four contemplations on the body, sensation, mind, and phenomena.
Ninth of the twelve links of dependent arising. For the four appropriations, see 2.225.
Fifth god realm of form, meaning “Immeasurable Light,” it is the second of the three heavens that make up the second dhyāna heaven in the form realm.
Eighth god realm of form, meaning “Limitless Virtue,” it is the second of the three heavens that make up the third dhyāna heaven in the form realm.
One who has achieved the fourth and final level of attainment on the śrāvaka path and who has attained liberation with the cessation of all afflictive emotions.
The name of an absorption.
The name of an absorption.
Twelfth god realm of the form realms, meaning “Beings without Concepts,” it is the third of the three heavens that make up the fourth dhyāna heaven in the form realm. Also called Bṛhatphala.
Powerful beings who live around Mount Meru and are usually classified as belonging to the higher realms. They are characterized as jealous and ambitious, forever in conflict with the gods.
Fourteenth god realm of form, meaning “Without Hardship,” it is the second of the five “pure abodes” in the form realm.
Thirteenth god realm of form, it is the first of the five heavens that make up the “pure abodes” in the form realm.
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
Four qualities that eliminate negative factors: zeal, vigor, attention (Tib. sems pa, Skt. citta), and investigation (Tib. dpyod pa, Skt. mīmāṃsā).
The tenth of the twelve links of dependent arising.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
The name of a dhāraṇī.
Also translated here as “thought of awakening.”
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
See “abodes of Brahmā.”
The heaven of Brahmā, usually located just above the desire realm as one of the first levels of the form realm and equated with the state that one achieves in the first concentration (dhyāna). Its extent varies depending on the source.
Second god realm of form, meaning “Assembly of Brahmā,” it is the second of the three heavens that make up the first dhyāna heaven in the form realm. Also called Brahmapurohita.
Second god realm of form, meaning “high priests of Brahmā,” it is the second of the three heavens that make up the first dhyāna heaven in the form realm. Also called Brahmapariṣadya.
First god realm of form, meaning “Stratum of Brahmā,” it is the lowest of the three heavens that make up the first dhyāna heaven in the form realm.
Twelfth god realm of the form realms, meaning “Great Fruition,” it is the third of the three heavens that make up the fourth dhyāna heaven in the form realm. Also called Asaṃjñisattva.
A buddhafield in the southern direction of the Tathāgata Countless Qualities Precious Courage.
The name of an absorption.
This term can refer to the general qualities of a buddha or to specific sets such as the ten strengths, the four fearlessnesses, the four discernments, and the eighteen unique buddha qualities; or even more specifically to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.
An ancient title, derived from the verb man (“to contemplate”), given to those who have attained the realization of a truth through their own contemplation and not by divine revelation. Also rendered here as “sage.”
Used here as an epithet of the buddhas and of the Buddha Śākyamuni in particular.
Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahārājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).
The lowest of the six god realms of the desire realm. See “Caturmahārāja.”
One of the abodes of Brahmā, the other being: loving kindness or love, equanimity, and joy.
’phags pa de bzhin gshegs pa’i snying rje chen po nges par bstan pa zhes bya ba theg pa chen po’i mdo (Āryatathāgatamahākaruṇānirdeśanāmamahāyānasūtra). Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b.
’phags pa de bzhin gshegs pa’i snying rje chen po nges par bstan pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 57, pp. 377–611.
[Bodhisattvapiṭaka] ’phags pa byang chub sems dpa’i sde snod ces bya ba theg pa chen po’i mdo (Āryabodhisattvapiṭakanāmamahāyānasūtra). Toh 56, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 255.b–294.a; vol. 41 (dkon brtsegs, ga), folios 1.b–205.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
[Ratnagotravibhāga] theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra). Toh 4024, Degé Tengyur vol. 123 (sems tsam, phi), folios 54.b–73.a.
[Ratnagotravibhāgavyākhyā] theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstra). Toh 4025, Degé Tengyur vol. 123 (sems tsam, phi), folios 74.b–129.a.
rigs sngags kyi rgyal mo rma bya chen mo las gsungs pa’i smon lam dang bden tshig. Toh 814, Degé Kangyur vol. 96 (rgyud ’bum, wa), folios 254.a–254.b.
[Akṣayamatinirdeśa] ’phags pa blo gros mi zad pas bstan pa zhes bya ba theg pa chen po’i mdo (Āryākṣayamatinirdeśanāmamahāyānasūtra). Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b. English translation in Braarvig, Jens, and David Welsh (2020). [Full citation listed in secondary sources]
Candrakīrti. dbu ma la ’jug pa (Madhyamakāvatāra). Toh 3861, Degé Tengyur vol. 102 (dbu ma, ’a), folios 201.b–219.a. Translation in La Vallée Poussin (1907–12).
Dharmottara. rigs pa’i thigs pa’i rgya cher ’grel pa (Nyāyabinduṭīka). Toh 4231, Degé Tengyur vol. 189 (mdo ’grel, we), folios 36.b–92.a.
[Denkarma] pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag. Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
[Jñānālokālaṃkāra] ’phags pa sangs rgyas thams cad kyi yul la ’jug pa’i ye shes snang ba’i rgyan zhes bya ba theg pa chen po’i mdo (Āryasarvabuddhaviṣayāvatārajñānālokālaṃkāranāmamahāyānasūtra). Toh 100, Degé Kangyur vol. 47 (mdo sde, ga), folios 276.a–305.a. English translation in Dharmachakra Translation Committee (2015). [Full citation listed in secondary sources]
Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a.
[Ratnamegha] ’phags pa dkon mchog sprin ces bya ba theg pa chen po’i mdo (Āryaratnameghanāmamahāyānasūtra). Toh 231, Degé Kangyur vol. 64 (mdo sde, wa), folios 1.b–112.b. English translation in Dharmachakra Translation Committee (2019). [Full citation listed in secondary sources]
[Ṡaḍaṅgayogapañjikā]. Avadhūtipa. dpal dus kyi ’khor lo’i man ngag sbyor ba yan lag drug gi rgyud kyi dka’ ’grel zhes bya ba (Śrīkālacakropadeśayogaṣaḍaṅgatantrapañjikānāma). Toh 1373, Degé Tengyur vol. 13 (rgyud, pa), folios 252.a–279.b.
[Saṃdhinirmocanasūtra] ’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo (Āryasaṃdhinirmocananāmamahāyānasūtra). Toh 106, Degé Kangyur vol. 49 (mdo sde, tsha), folios 1.b–55.b. English translation in Buddhavacana Translation Group (2020). [Full citation listed in secondary sources]
[Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa] ’phags pa de bzhin gshegs pa’i yon tan dang ye shes bsam gyis mi khyab pa’i yul la ’jug pa bstan pa zhes bya ba theg pa chen po’i mdo (Āryatathāgataguṇajñānācintyaviṣayāvatāranirdeśanāmamahāyānasūtra). Toh 185, Degé Kangyur vol. 61 (mdo sde, tsa), folios 106.a–143.b. English translation in Liljenberg, Karen (2020). [Full citation listed in secondary sources]
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