In Maitreya’s Setting Out, the Buddha Śākyamuni first narrates events from a past life of the bodhisattva Maitreya in which he was born as a king and for the first time gave rise to the mind set on awakening. Later, the Buddha recounts another past life of Maitreya—this time as a monk—and explains why he is known today as the bodhisattva Maitreya. These two narratives are interspersed with a series of Dharma teachings emphasizing the unborn nature of phenomena and the need to develop the view that transcends all reference points.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Benjamin Collet-Cassart, who also wrote the introduction. Thomas Doctor compared the draft translation with the original Tibetan and edited the text. Khenpo Sherab from Pullahari Monastery, Khenpo Tsöndrü Sangpo from Ka-Nying Shedrub Ling Monastery, and James Gentry assisted by resolving several difficult passages.
Maitreya’s Setting Out narrates the stories of two previous lives of the bodhisattva Maitreya and explains the circumstances for his initial arousing of the mind set on awakening. The bodhisattva Maitreya is an important figure in many Buddhist traditions,1 where he is unanimously regarded as the Buddha of the future era. He is the only bodhisattva widely accepted outside the Mahāyāna traditions, although his role there is much less central than in the Mahāyāna schools of India, China, Tibet, Japan, Vietnam, and Korea.2 His future coming is predicted in the Pali canon, where he is mentioned in the Cakkavattisīhanādasutta of the Dīgha Nikāya, and in the Mahāvastu, a canonical text of the Lokottaravāda school of the Mahāsaṅghikas. The prophecy of the future awakening of Maitreya is told in the Mūlasarvāstivāda-vinaya, in the Bhaiṣajyavastu, the sixth chapter of the Vinayavastu.3 Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas, such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a preacher of the Dharma. Some of the most famous Mahāyāna sūtras in which Maitreya occupies a central role are The White Lotus of the Good Dharma (Toh 113),4 The Teaching of Vimalakīrti (Toh 176),5 The Rice Seedling (Toh 210),6 The Stem Array (Toh 44-45),7 The Perfection of Wisdom in Eight Thousand Lines (Toh 12), and The King of Samādhis (Toh 127).8
Despite his central role in the Mahāyāna tradition, there are very few canonical texts devoted exclusively to the bodhisattva career of Maitreya, and there are no extended hagiographies concerned with this figure. In the Tibetan Kangyur, we do however find a few short sūtras, such as Maitreya’s Rebirth in the Heaven of Joy (Toh 199)9 and The Prophecy of Maitreya (Maitreyavyākaraṇa),10 describing the circumstances leading to his awakening, his future appearance in the world, and the methods to apply if one wishes to be reborn close to him at that time. Other sūtras in which previous lives of the bodhisattva Maitreya are recounted include The White Lotus of the Good Dharma, The Sublime Golden Light (Toh 555, Toh 556, Toh 557),11 and The Question of Maitreya (Toh 85).12 Considering his importance throughout the Buddhist traditions, as well as the scarcity of canonical materials focusing on his bodhisattva career, Maitreya’s Setting Out is an important resource for anyone interested in Maitreya. In spite of this fact, it appears that this sūtra has previously received little mention in modern scholarship.
The sūtra takes place in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, where the Buddha is residing with many monks and bodhisattvas. When Maitreya requests the Buddha to answer some questions, the bodhisattva Mañjuśrī interposes himself, telling Maitreya that the Buddha will only speak if Maitreya can present his inquiries in a nonconceptual manner. When Maitreya confirms that he would never present his inquiries in any other way, the Buddha proceeds to teach.
The Buddha Śākyamuni first narrates in great detail the story of a past king, known as Golden Color, who worshiped the Buddha Pure Golden Light for millions of years. At the end of this period, through the skillful teaching of Pure Golden Light, the king gave rise to the mind of awakening, renounced his household, and became a monastic. At this point in the story, the Buddha dramatically reveals that King Golden Color was in fact a previous incarnation of the bodhisattva Maitreya and that all members of the present assembly at Śrāvastī were also present in the retinue at that time. Interestingly, the Buddha mentions here that he himself initially gave rise to the mind set on awakening eighty-four thousand eons after Maitreya did so.13
Next, the Buddha recounts the story of a monk, Dṛḍhamati, who lived long ago during the time of the Buddha Ratnacchatra. Absorbed within the meditation of loving kindness, the monk Dṛḍhamati could lead beings into that absorption by simply passing by their homes. Amazed by such miraculous displays, all the gods proclaimed in unison that this monk should be called Maitreya (the Loving One). Accordingly, the Buddha Ratnacchatra prophesied that henceforth the monk Dṛḍhamati would be known as the bodhisattva great being Maitreya, even after reaching awakening. The sūtra then comes to a close as everyone rejoices in the words of the Blessed One.
As this sūtra today appears to exist only in Tibetan, we have produced our translation exclusively from the versions contained in the Tibetan Kangyur, basing ourselves on the Degé block print with reference to the Comparative Edition (dpe bsdur ma). The colophon to the Tibetan translation states that it was prepared by Yeshé Dé in collaboration with the Indian paṇḍitas Prajñāvarman, Jinamitra, and Surendrabodhi. We can therefore date the Tibetan translation to the late eighth to early ninth centuries, a dating that is also attested by the text’s inclusion in the early ninth-century Denkarma (ldan dkar ma) catalogue.14
Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great saṅgha of five thousand monks and a great saṅgha of ten thousand bodhisattvas.[F.275.a] All of them had developed the superknowledges, and all the bodhisattva great beings had reached the stage of irreversibility.
At that time, Mañjuśrīkumārabhūta was present in the assembly. The bodhisattva Pratibhānakūṭa, the bodhisattva Playfulness, the bodhisattva Avalokiteśvara, the bodhisattva Mahāsthāmaprāpta, the bodhisattva Candraprabhakumārabhūta, and the bodhisattva great being Maitreya had also come together and were sitting in the retinue. At one point, the bodhisattva great being Maitreya stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together, he bowed down toward the Blessed One and said, “Blessed One, should I be granted the opportunity, I would like to ask a few questions to the blessed, thus-gone, worthy, perfect Buddha, so that the Blessed One may settle the matter of my inquiries.” After the bodhisattva Maitreya made his request, the Blessed One remained silent.
Mañjuśrīkumārabhūta then said to the bodhisattva great being Maitreya, “Maitreya, if you proceed in the following way, the Thus-Gone One will grant you the opportunity so that the matter of your inquiries may be settled: If you do not ask him questions about the vehicle of the buddhas, the vehicle of the solitary buddhas, or the vehicle of the hearers, if you do not ask him questions about how to gain understanding about the aggregates, the elements, and the sense fields[F.275.b] or to bring an end to desire, anger, and ignorance, and if you do not ask him questions about the perfections and the way to master them, the Thus-Gone One will grant you the opportunity so that the matter of your inquiries may be settled. If you do not ask him questions with the aim of transcending the karmic formations, achieving nirvāṇa, or comprehending the truths, if you do not ask him questions about the path and the way to meditate on the path, if you do not ask him questions with the aim of attaining the fruition, actualizing it, and reaching the state of nonabiding, and if you present your inquiries without using words, the Thus-Gone One will then give you the opportunity so that the matter of your inquiries may be settled. The reason for this, Maitreya, is that the more one imputes, the more attached one will be, and the Dharma teaching of the Buddha, the Blessed One, is nonattachment.”
At that moment the venerable Śāriputra said to Mañjuśrīkumārabhūta, “Mañjuśrī, you speak of ‘imputing.’ But Mañjuśrī, how does one impute?”
“Venerable Śāriputra,” answered Mañjuśrī, “all phenomena are the same in terms of the sameness of emptiness. They are the same in terms of the sameness of signlessness. They are the same in terms of the sameness of wishlessness. They are the same in terms of the sameness of how things really are. They are the same in terms of the sameness of suchness. They are the same in terms of the sameness of the sphere of reality. They are the same in terms of the sameness of the limit of reality. They are the same in terms of their sameness in being nonarising, unceasing, and nonabiding. They are the same in terms of their sameness in being unborn and unoccuring. All phenomena are the same in terms of the sameness of space.[F.276.a]
“Venerable Śāriputra, if, while all phenomena are the same, one thinks of them as not being the same, then one is imputing something that does not exist. Thus one might think, ‘This is the Buddha,’ ‘This is the Dharma,’ ‘This is the Saṅgha,’ ‘This is the self,’ ‘This is a sentient being,’ ‘This is a person,’ ‘This is a child of a man,’ ‘This is a human being,’ ‘This is a doer,’ ‘This is an experiencer,’ ‘This is interrupted,’ ‘This is permanent,’ ‘This is an ordinary being,’ ‘This is a hearer,’ ‘This is a solitary buddha,’ ‘This is a bodhisattva,’ ‘This is a wrongdoer,’ ‘This is someone free from wrongdoing,’ ‘This is defiled,’ ‘This is undefiled,’ ‘This is conditioned,’ ‘This is unconditioned,’ ‘This is thorough affliction,’ ‘This is complete purification,’ ‘This is virtue,’ ‘This is nonvirtue,’ ‘This is mundane,’ ‘This is supramundane,’ ‘This is saṃsāra,’ ‘This is nirvāṇa,’ ‘This is an entity,’ ‘This is a nonentity,’ ‘This is existent,’ ‘This is nonexistent,’ ‘This is attainment,’ ‘This is manifest realization,’ ‘This is actualization,’ ‘This is the path,’ or ‘This is the fruition of the path.’ All these are imputations. Why is it so? Because, Venerable Śāriputra, sameness is beyond thought. Those who think in terms of such concepts make imputations upon sameness. They do not make imputations upon a lack of sameness. Those who see sameness without seeing anything are seeing sameness, but those who create imputations perceive things as not sameness. Those who do not reify sameness perceive sameness, but those who impute do not.”
When this teaching was uttered,[F.276.b] the minds of two hundred monks were liberated from their defilements with no further grasping. The Blessed One remained silent in order to train those monks.
The bodhisattva great being Maitreya then said to Mañjuśrīkumārabhūta, “Mañjuśrī, I do not ask the Thus-Gone One any of these questions, from questions about the vehicle of the hearers, the vehicle of the solitary buddhas, and the vehicle of the perfect awakened ones to questions about the state of nonabiding. Mañjuśrī, I always present my inquiries to the Thus-Gone One in a way that does not contradict suchness. Mañjuśrī, I present my inquiries to the Thus-Gone One in a way that does not contradict suchness. Thus, I take into account the nonobservation of any phenomenon due to disengagement from all phenomena. I acknowledge freedom from the stains of desire, anger, and ignorance due to the immutability of the sphere of reality. I ask in the recognition that there is no transcending saṃsāra—because it cannot be observed—and no attaining nirvāṇa—because there is neither coming from nor going to anywhere at all. Mañjuśrī, I never use any words or verbal expressions. There is nothing to discern with insight, nor is there anything to understand. Here there is nothing at all that is liberated either. This is how I present my inquiries to the Thus-Gone One, since words are empty, and everything is unborn.”
At that point, the bodhisattvas who had gathered in the retinue thought, “Ah! The bodhisattva great being Maitreya only teaches in that way, using indirect and oblique statements,[F.277.a] and yet everything he says is in harmony with reality. His wisdom is indeed profound!”
The bodhisattva great being Playfulness then said, “Blessed One, the bodhisattva great being Maitreya’s certainty about the acceptance of the profound and his skills in teaching it with wisdom and eloquence are amazing! Blessed One, Thus-Gone One, in order to provide assistance and happiness to numerous beings, and to bring benefit and healing to gods and humans, please tell us how much time has passed since the bodhisattva great being Maitreya first gave rise to the mind set on unsurpassed and perfect awakening. If you do so, the noble sons and daughters of the bodhisattva vehicle will, having heard about such events and this setting out, renew their exertion in order to reach unsurpassed and perfect awakening.”
“Noble son,” replied the Blessed One, “the bodhisattva great being Maitreya has observed pure conduct for a long time. Noble son, the bodhisattva great being Maitreya has served the victorious ones of the past and accumulated roots of virtue. He has reached the acceptance of the profound. Noble son, I gave rise to the mind set on unsurpassed and perfect awakening for the first time eighty-four thousand eons after the bodhisattva great being Maitreya had genuinely set out on the path.”
“Blessed One,” said the bodhisattva great being Playfulness,[F.277.b] “what is the name of the thus-gone, worthy, perfect Buddha in the presence of whom the bodhisattva great being Maitreya gave rise to the mind set on unsurpassed and perfect awakening? Thus-gone, worthy and perfect Buddha, please tell us about this!”
“Noble son,” replied the Blessed One, “listen carefully and keep in your heart what I will explain to you.” Receiving the full attention of the bodhisattva great being Playfulness and the entire retinue, the Blessed One began his account, “Playfulness, in the past, countless eons ago, so long ago that the amount of time cannot be measured, conceived, or fathomed, a thus-gone, worthy, perfect buddha appeared in the world. He was endowed with perfect knowledge and conduct. He was a bliss-gone one, a knower of the world, an unsurpassed guide who tames beings, a teacher of both gods and humans. This buddha, this blessed one was named Pure Golden Light. Noble son, many trillions of light rays shone from each pore of his hair. The light rays of that thus-gone one were pure like golden light, and each of them illuminated a great trichiliocosm. Each light ray filled the eastern, southern, western, northern, and intermediate directions, as well as above and below, with many trillions of lotuses. In each of these directions, many trillions of buddha fields were filled with thus-gone ones,[F.278.a] each one of them cultivating many trillions of beings to the Buddha and the Dharma and establishing them in the state of irreversibility. Noble son, the light rays of the thus-gone, worthy, perfect Buddha Pure Golden Light illuminated the world at all times. In his buddha field, the words sun and moon did not exist. Even the words heavenly bodies, planets, stars, and fire light were unknown.”
“Venerable One, Blessed One,” asked the bodhisattva great being Playfulness, “if this is so, how were the days and nights distinguished in that buddha field?”
“Noble son,” replied the Blessed One, “in the buddha field of the thus-gone, worthy, perfect Buddha Pure Golden Light, the ground was made of the seven precious substances. It was smooth like the palm of the hand. Lotuses made of the seven precious substances and about the size of a chariot wheel grew out of that ground. They were beautiful, pleasant to look at, sweet smelling, fragrant, and delightful. The sweet and fragrant smell of each of these lotuses permeated a great trichiliocosm. Those who experienced these fragrances were certain to reach unsurpassed and perfect awakening. Those lotuses blossomed in the morning and withered in the afternoon, enabling beings to know the time of day. Noble son, there was therefore a visible distinction between day and night in the buddha field of the Blessed One, the thus-gone, worthy, perfect Buddha Pure Golden Light.[F.278.b] Noble son, in that buddha field, even the names of the eight unfree states did not exist, and even the words suffering, hearers, and solitary buddhas were unknown. That buddha field was exclusively filled with bodhisattvas who were celibate and free from foul odors. Each assembly consisted of one thousand two hundred billion bodhisattvas. On top of these, the number of bodhisattvas who had gathered around that blessed one was uncountable.
“The thus-gone, worthy, perfect Buddha Pure Golden Light did not teach anything other than The Irreversible Wheel of the Bodhisattva Collection. What is this Dharma teaching? No phenomena whatsoever can be divorced from suchness. No phenomena whatsoever can be divorced from the sphere of reality. No phenomena whatsoever can be divorced from the limit of reality. Desire cannot be divorced from the essential nature of desire. Anger cannot be divorced from the essential nature of anger. Ignorance cannot be divorced from the essential nature of ignorance. Form cannot be divorced from the essential nature of form. Feeling, perception, karmic formations, and consciousness cannot be divorced from their essential nature. The eye cannot be divorced from the essential nature of the eye. The ear, nose, tongue, body, and mental faculties cannot be divorced from their essential nature. The essential nature is the absence of entity, and this absence of entity cannot be divorced from anything, nor can it engage in anything. Noble son, in that buddha field,[F.279.a] the thus-gone, worthy, perfect Buddha Pure Golden Light thus genuinely taught to the bodhisattvas the Dharma teaching called The Irreversible Wheel of the Bodhisattva Collection.
“At that time appeared a righteous Dharma king, a ruler of the four continents, a universal monarch named Golden Color. Noble son, for eight hundred forty million years that king Golden Color revered the blessed, thus-gone, worthy, perfect Buddha Pure Golden Light and his great saṅgha of bodhisattvas, through all possible forms of offerings and respectful services. He honored, venerated, and worshiped them. Noble son, when the Four Great Kings, as well as Śakra, lord of the gods, and Brahmā, lord of the Sahā world, together with their retinues, saw the attitude of the king Golden Color, they joined him and enthusiastically revered the blessed Thus-Gone One Pure Golden Light.
“Noble son, the king Golden Color created a courtyard with the length of eighty-four leagues. He draped it with silken fringes and covered it with flowers up to the knees. He adorned the space above with garlands of red pearls and fumigated it with the finest essential fragrances. Within the courtyard, he arranged for the Thus-Gone One a throne supported by legs decorated with precious substances. On that throne, he spread many trillions of cotton fabrics of inestimable value.15 He also prepared seats of tremendous value16 for each of the bodhisattvas. At that time, the Thus-Gone One was residing two thousand leagues away. Noble son, the king Golden Color ornamented majestically the path along these two thousand leagues to be traversed. On each side of the path, he built platforms adorned with various precious substances. He covered the path with so many flowers that they reached to the knees, and he hung canopies consisting of garlands of precious gems in the space above it.[F.279.b] On the platforms, he planted precious trees about the distance of a bowshot apart and hung strings of precious gems between each of them. Between each pair of precious trees, he built ponds surrounded by platforms made of precious gems and plastered with gold dust. The steps to these ponds were made of beryl, and the ponds themselves were filled with blue lotus flowers, pink lotus flowers, water lilies, and white lotus flowers, and with singing wild geese. Such ponds were created between each of the precious trees.
“In front of each tree, he placed five hundred people carrying flower petals, five hundred people carrying vases filled with precious incense, five hundred people carrying various types of musical instruments such as great drums, clay drums, wooden kettledrums, kimpalas, lutes, and cymbals, and five hundred people carrying parasols, victory banners, and flags. Having placed in that way hundreds of people in front of each precious tree, he ordered them, ‘When the blessed Thus-Gone One Pure Golden Light walks along this path, strew these flower petals and these sandalwood powders, make fumigations with these incense burners, play these cymbals, and raise up these parasols, victory banners, and flags!’ He also placed five hundred people carrying vases filled with precious flowers in front of every precious tree. Everyone remaining was also given the same role. He ordered them, ‘When the Thus-Gone One walks along this path, strew these precious flowers!’
“Noble son, the blessed[F.280.a] Thus-Gone One Pure Golden Light, then came out of his temple and began to walk toward that courtyard. As soon as he appeared from the temple, light began to shine from there, illuminating the bodhisattvas. Noble son, the two thousand leagues along the path were filled with bodhisattva great beings standing about one fathom away from one another. Noble son, when the Thus-Gone One walked along that path, through the power of the buddhas, white silver parasols with golden handles, covered with garlands of red pearls and surrounded by nets of small golden bells, followed the bodhisattvas in the space right above their heads, without anyone holding them. Each bodhisattva was followed by such a parasol. Shaken by the wind, the webs of small bells covering the precious parasols emitted beautiful and pleasing melodies, more delightful than the sounds of the cymbals that can produce a hundred thousand different tunes.
“Through the power of that buddha, the melodies of different types of Dharma gateways were heard from the precious parasols, the small bells, the leaves of the precious trees, the strings of precious gems, the precious platforms, the cymbals, and the songs. Beings inclined toward generosity heard the melodies of generosity. Those inclined toward discipline heard the melodies of discipline. Those inclined toward patience, diligence, concentration, and insight heard the melodies of patience, diligence, concentration, and insight. Similarly, the melodies of emptiness, signlessness, wishlessness, nonarising, and noncessation, as well as the melodies of the faculties, the powers, the branches of awakening,[F.280.b] the paths, the superknowledges, the powers, the fearlessnesses, the genuine discriminations, and the unique attributes of a buddha were heard. Those melodies manifested and were perceived in accordance with the different inclinations of sentient beings. When they heard these Dharma tunes, an uncountable number of sentient beings became certain to achieve unsurpassed and perfect awakening.
“Noble son, when the thus-gone, worthy, perfect Buddha Pure Golden Light walked along that path, a divine precious parasol adorned with hundred thousands of precious gems rose up in the space right above his head and accompanied him along the way, without anyone holding it. Shaken by the wind, the precious parasol and its tiny bells emitted beautiful and pleasing melodies. These were the melodies of the Dharma teaching called The Seal of the Thus-Gone Ones.”
“Blessed One,” asked the bodhisattva great being Playfulness, “what is the Dharma teaching called The Seal of the Thus-Gone Ones that was heard from the precious parasol of the Thus-Gone One Pure Golden Light? Blessed One, Thus-Gone One, please tell us about this!”
“Noble son,” replied the Blessed One, “listen carefully and keep these words in your heart. I shall but commence for you the explanation of The Seal of the Thus-Gone Ones. Noble son, all phenomena are marked by the seal of emptiness, the seal of signlessness, the seal of wishlessness, the seal of nonarising, noncessation, and nonabiding, the seal of the absence of entity, the seal of the sphere of reality, the seal of suchness, the seal of the limit of reality,[F.281.a] the seal of how things are, the seal of nonattachment, the seal of voidness, the seal of complete liberation, the seal of the absence of characteristics, the seal of the absence of doing and going, the seal of nonapprehension, and the seal of baselessness. Noble son, all phenomena are marked by the seal of space. Noble son, for example, carving a seal out of space is not easy—there is nothing there that is a seal, and no imprint can be made. Why is it so? Because there is no basis, there are no causes and no conditions, nothing is produced, and there is no support. Noble son, similarly, a bodhisattva great being truly knows that all phenomena are similar to space, that they have the attributes of space and the essential nature of space, and that they display space. Phenomena cannot be affixed to space; they are mere imputations. As phenomena of space cannot be affixed and are mere imputations, a bodhisattva truly understands that all phenomena cannot be observed and are mere imputations. Someone who understands that all phenomena are mere imputations does not contradict suchness. Someone who does not contradict suchness understands The Seal of the Thus-Gone Ones. This is The Seal of the Thus-Gone Ones. With such an understanding, one will not be deluded about suchness.”
When they heard this teaching, five hundred bodhisattvas reached the acceptance of the unborn nature of phenomena.
The Blessed One then said to the bodhisattva great being Playfulness, “Noble son, when the thus-gone, worthy, perfect Buddha Pure Golden Light, arrived in the courtyard with his saṅgha of bodhisattvas, hundreds of thousands of gods worshiped them enthusiastically by strewing[F.281.b] blue lotus flowers, pink lotus flowers, water lilies, and white lotus flowers, scattering a rain of divine mandārava flowers, and playing a trillion cymbals. Noble son, when the Thus-Gone One Pure Golden Light was staying in that courtyard, the Four Great Kings, as well as Śakra, lord of the gods, and Brahmā, lord of the Sahā world, stayed in attendance to worship him, revere him, and honor him. What kinds of offerings were made to please the Thus-Gone One and his saṅgha of bodhisattvas? Each bodhisattva was attended by a white elephant decorated with all the ornaments. Staying behind them, these royal elephants held splendid and majestic precious parasols in their trunks, protecting the bodhisattvas from the wind and the sun. Necklaces of shining blue pearls dangled from their trunks. Cool drinking water resembling blue beryl and endowed with the eight qualities flowed from these pearl necklaces. Thus, the water performed its full function. As soon as the bodhisattvas took their seats, the gods caused alms bowls of precious gems to materialize in their right hands, and the gods would then hold the bodhisattvas’ alms bowls. Brahmā himself sat behind the Thus-Gone One Pure Golden Light, carrying for him a precious parasol draped with pearl necklaces. Cool drinking water resembling blue beryl and endowed with the eight qualities flowed from these pearl necklaces, performing the full function of water for the Thus-Gone One. Śakra, the lord of the gods, carried the alms bowl of the Blessed One.
“Noble son, when the Thus-Gone One and his retinue of bodhisattvas sat down,[F.282.a] a goddess stood in front of each of them and ground various types of divine fragrant substances into powder. During that process, a small breeze started to blow to and fro, covering the bodies of the bodhisattvas with these fragrant substances. Those holy beings were free from unpleasant odors, and since they did not even operate with the idea of goddesses or entertain the notion of perfumes, how could they become attached to any of that? That would be impossible.
“Noble son, when the king Golden Color saw that the Thus-Gone One Pure Golden Light had taken his seat, he was joined by one thousand boys, eighty-four thousand women, eighty-four thousand kings, eighty-four thousand householders, eighty-four thousand merchants, eighty-four thousand ministers, eighty-four thousand girls, and many other groups of people, as he personally applied himself to feeding the Thus-Gone One and the bodhisattvas to their full satisfaction, offering them plenty of the finest and most delicious foods and drinks. After they finished eating and were satiated, their plates were removed, and they concealed their hands. When the king saw this, he offered cotton fabrics of inestimable value17 to the Thus-Gone One and cotton fabrics of tremendous value18 to each of the bodhisattvas. Having made those offerings, the king, those great groups of beings, and all the prominent citizens joined their palms together and sat down respectfully in front of the Thus-Gone One to listen to the Dharma.
“Noble son, understanding that the great assembly of devoted people and the gathering of bodhisattvas wished for the Dharma, the Thus-Gone One Pure Golden Light taught them the Dharma teaching called The Individual Gateways.”
“Blessed One,” asked the bodhisattva great being Playfulness,[F.282.b] “what is this Dharma teaching taught by the Thus-Gone One Pure Golden Light and called The Individual Gateways of the Bodhisattvas? Blessed One, Thus-Gone One, please tell us about this! If you do so, the noble sons and daughters of the bodhisattva vehicle will also train in this Dharma teaching of The Individual Gateways.”
“Noble son,” replied the Blessed One, “listen carefully and keep these words in your heart. I shall but commence for you the explanation of the Dharma teaching of The Individual Gateways. Noble son, the individual gateways of the bodhisattvas are nothing other than the six perfections: the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. Noble son, these are the six individual gateways of the bodhisattvas. Why is it so? Because the thus-gone ones of the past have awakened to unsurpassed and perfect buddhahood by training in these six perfections. They have then turned the Dharma wheel, brought beings to maturity, and finally passed into nirvāṇa. The future thus-gone ones will also awaken to unsurpassed and perfect buddhahood by training in these individual gateways. Right now, thus-gone, worthy, perfect buddhas residing and remaining present in an uncountable number of worlds[F.283.a] are also turning the Dharma wheel after having awakened to unsurpassed and perfect buddhahood by training in this Dharma teaching of The Individual Gateways.
“Noble son, the true teaching of the individual gateways of the bodhisattvas is the true teaching of the six perfections. What are the particularities of these individual gateways? What are the faults associated with those? What is the subjugation of these faults? What is the definitive emancipation?
“Miserliness is a fault for bodhisattvas. Strong clinging is a fault for bodhisattvas. Intense grasping is a fault for bodhisattvas. Guarding one’s wealth without sharing it is a fault for bodhisattvas. When bodhisattvas have subjugated and defeated their miserliness, and when they have given rise to a generous mindset, then these faults have been subjugated. Bodhisattvas who practice generosity must share their possessions, whether they are few or many, with mendicants, priests, and beggars. With an enthusiastic and joyful attitude, and without any sense of clinging or hope for reward, they must develop the charitable attitude of giving away beneficial things out of compassion for all sentient beings. Such bodhisattvas are training in the individual gateways. This is the definitive emancipation of the bodhisattvas.
“Noble son, corrupted discipline is a fault for a bodhisattva, as are damaged discipline, adulterated discipline, broken discipline, torn discipline, and polluted discipline. What is meant by ‘corrupted discipline,’ ‘damaged discipline,’ ‘adulterated discipline,’ ‘broken discipline,’ ‘torn discipline,’ and ‘polluted discipline’? A bodhisattva who develops the attitude of the hearers and the solitary buddhas[F.283.b] or a frame of mind that adheres to concepts, who wishes for the vehicles of the hearers, the solitary buddhas, or conceptual views, and who enjoys the discourses of the hearers, the solitary buddhas, or other conceptual discourses, is said to have ‘corrupted discipline,’ ‘damaged discipline,’ ‘adulterated discipline,’ ‘broken discipline,’ ‘torn discipline,’ and ‘polluted discipline.’ Not applying or training in the individual gateways of the bodhisattvas is the worst form of corrupted discipline.”
“Blessed One,” asked the bodhisattva great being Playfulness, “why is it that the discipline of a bodhisattva great being who transgresses the other trainings of the thus-gone ones is not considered corrupted, but a bodhisattva who develops the attitude of the hearers and the solitary buddhas, or a frame of mind that involves concepts, is said to observe the worst form of corrupted discipline?”
“Noble son,” replied the Blessed One, “even if bodhisattvas have transgressed the other trainings of the thus-gone ones, have engaged in the four types of transgression causing downfall that I have taught, have completely taken up the path of the ten nonvirtues, or have committed the five acts of immediate retribution, if those bodhisattvas do not give up the mind set on awakening but maintain it continuously, and if they do not develop a frame of mind that involves concepts, then they are observing genuine discipline. You should understand that these bodhisattvas maintain undamaged, unadulterated,[F.284.a] unbroken, intact, and unpolluted discipline. They apply and train in in the individual gateways of the bodhisattvas. Why is it so? Because these do not create obstacles to the bodhisattvas’ awakening. Even if such bodhisattvas have engaged in negative actions and thus generated new rebirths in cyclic existence, all such rebirths in existence will bring accomplishment of the practices of the six perfections. On the other hand, even if they train in accordance with the thus-gone ones’ trainings but adopt the attitude of the hearers and the solitary buddhas or involve concepts, the discipline of a bodhisattva will still become corrupted. Noble son, for these reasons bodhisattvas who do not give up the mind set on awakening and do not develop a frame of mind that involves concepts apply and train in the individual gateways of the bodhisattvas.
“Noble son, furthermore, the harmful and negative attitude of ill will is a fault for a bodhisattva. The lack of equanimity toward sentient beings is a fault for a bodhisattva. Perceiving sentient beings and phenomena as being distinct is a fault for a bodhisattva. Biased, conceptually based loving kindness toward sentient beings is a fault for a bodhisattva. Nonacceptance of emptiness is a fault for a bodhisattva. Thinking ‘I will be generous to this person but not to that one’ is a fault for a bodhisattva. Thinking ‘I will make offerings to this person but not to that one’ is a fault for a bodhisattva.[F.284.b] Thinking ‘I will explain the Dharma to this person but not to that one’ is a fault for a bodhisattva. Thinking ‘I will revere this person but not that one’ is a fault for a bodhisattva. Judging and looking down on others’ discipline, thinking ‘This person’s discipline is pure but that one’s is corrupted’ is a fault for a bodhisattva. Why is it so? Because bodhisattvas must maintain an attitude of equanimity toward all sentient beings and all phenomena. Bodhisattvas must be impartial in the manner of the sun and the moon, or like earth, water, fire, wind, and space. They must also have acceptance of emptiness. Bodhisattvas do not abandon any sentient being. With a baseless mind that does not set up definite limits, they must be dedicated to the benefit of all sentient beings out of compassion and loving kindness. Bodhisattvas who observe such all-embracing practice, and who can also bear to think that all phenomena are empty, apply and train in the individual gateways of the bodhisattvas.
“Furthermore, conceiving of definite limits to saṃsāra is a fault for a bodhisattva. Thinking ‘I shall circle in saṃsāra for such and such a number of eons’ or ‘For such and such an amount of eons I shall not circle in saṃsāra’ is a fault for a bodhisattva. Thinking, ‘I will liberate so and so many sentient beings’ or ‘So and so many sentient beings I will not liberate’ is a fault for a bodhisattva. Thinking ‘This is diligence, I am diligent, I shall awaken to unsurpassed and perfect buddhahood’ is a fault for a bodhisattva. How does a bodhisattva subjugate those faults? Noble son, a bodhisattva must put on the armor of diligence, thinking, ‘I have continuously circled in saṃsāra since beginningless time.[F.285.a] Even if, for the benefit of every single sentient being, I must continue to circle in saṃsāra for the same number of eons, I will do that happily. Likewise, for the sake of all sentient beings, I will happily continue to circle in saṃsāra until the end of time if necessary. I will give up clinging to diligence, pride, and awakening, and I will joyfully wear the armor of diligence beyond reference point.’ A bodhisattva who puts on the armor of diligence in that way applies and trains in the individual gateways of the bodhisattvas.
“Noble son, furthermore, if bodhisattvas go to villages, cities, towns, countries, and royal palaces and, in those places, have the ability to benefit beings and are capable of handling that task, then going to those places is appropriate. On the other hand, if, while staying in solitude, they enjoy this isolation, become attached to the experience of concentration, and remain absorbed in that bliss, this is a fault for bodhisattvas. If bodhisattvas do not get tired of practicing generosity, do not rely on conceptual references, develop their qualities while resting inwardly, and are not attached to the experience of concentration but cultivate baseless concentration, they apply and train in the individual gateways of the bodhisattvas.
“Noble son, furthermore, take the case of bodhisattvas who practice the perfection of insight and understand all phenomena to be empty of intrinsic nature, thinking, ‘Here there is no self, no sentient being, no life force, and no person at all.’ Those bodhisattvas may put effort into taming themselves and into the practice of tranquility, yet if the bodhisattvas do not speak of, point out, or use symbols to communicate this mode of emptiness and selflessness to other sentient beings caught by the mistaken habit of clinging to reference points, then understand that such bodhisattvas have no skill in means.[F.285.b] This is, however, not considered to be a fault. Take now the case of bodhisattvas who practice the perfection of insight and understand all phenomena to be devoid of and empty of essential nature, thinking, ‘Here there is no self, no sentient being, no life force, and no person at all.’ When those bodhisattvas have a physical experience of all these phenomena that are empty of essential nature, their minds do not fixate on any of them. On the other hand, so that sentient beings who are possessed of errors and adhere to concepts may be freed from their errors and focal points, those bodhisattvas teach them the Dharma—explaining that all phenomena are devoid of essential nature and leading them to the realization that all phenomena are empty of intrinsic nature. You should understand that bodhisattvas are skilled in means and that they apply and train in the individual gateways of the bodhisattvas.
“Noble son, in that way, when the thus-gone, worthy, perfect Buddha Pure Golden Light had eaten his meal, he explained in detail this Dharma teaching called The Individual Gateways of the Bodhisattvas within the courtyard. When that blessed one uttered this Dharma teaching, countless sentient beings became certain to reach unsurpassed and perfect awakening. Noble son, if I were to teach the Dharma of The Individual Gateways of the Bodhisattvas for an eon, or even longer than that, my inspiration and these Dharma gateways would never be exhausted. Nevertheless, here I have at least commenced this Dharma teaching.
Then the bodhisattva great being Playfulness asked, “Venerable, Blessed One, did the king Golden Color not build a temple for the Thus-Gone One and the bodhisattvas? Where did the thus-gone one and the bodhisattvas reside?”
“Noble son,” replied the Blessed One, “the Thus-Gone One and the bodhisattvas resided in pavilions that they had emanated themselves. Noble son, after these eight hundred forty million years had passed, on the very last day, the king Golden Color offered food and presents to the Thus-Gone One. Afterward, when he saw that the Thus-Gone One was about to depart, he wondered, ‘Should I dedicate my roots of virtue to become Śakra, to become Brahmā, or to reach the level of a universal monarch?’ The blessed Thus-Gone One Pure Golden Light knew the thought that had arisen in the mind of the king. Hence, in front of the king and those many groups of beings, the Thus-Gone One emanated in the sky an exact replica of his body, perfect in all aspects. From the sky, he uttered these verses to the king Golden Color:
“Noble son, the blessed Thus-Gone One Pure Golden Light then said to the king Golden Color, ‘Great king, if bodhisattva great beings possess a single quality, they will, through the blissful vehicle, swiftly awaken to unsurpassed and perfect buddhahood, and never experience any kind of suffering or discomfort. What is this single quality? It is conscientiousness.[F.288.b] Great king, a conscientious bodhisattva will swiftly awaken to unsurpassed and perfect buddhahood. What is conscientiousness? It is never giving up the training, not transgressing one’s commitments, observing loving kindness toward all sentient beings, never giving up on any sentient being, keeping the firm aspiration to reach awakening, not giving up diligence, relying on spiritual friends and serving them reverently, respecting the Dharma, never being satisfied with studies, sharing the Dharma with others, teaching the Dharma without concern for material things, not giving up the practices of austerity and a modest lifestyle, having few desires, being content, conquering one’s pride, listening to the Dharma with attention, respecting the master, observing patience, completely abandoning the harmful and negative attitude of ill will, being inspired by the Dharma teachings on profound emptiness, completely abandoning all adherence to concepts, having the strong aspiration to inner composure, not neglecting to bring beings to maturity, stopping opinions, abandoning any form of gossip, physical and mental disengagement, remaining in solitude, having a flexible mind, not holding discipline as supreme, not praising oneself or criticizing others, gaining definitive emancipation from all forms of regrets, always being delighted by the approach of renunciants and mendicants, speaking honestly, abstaining from frowning, understanding that all phenomena are nonarising and nonceasing, and realizing that they are similar to space. This set of qualities is known as the bodhisattva’s conscientiousness.[F.289.a] Great king, the conscientiousness of a bodhisattva also involves refraining, even in dreams, from adopting the attitude of the hearers, the solitary buddhas, or a frame of mind that adheres to focal points. Great king, this is the bodhisattva’s conscientiousness.
“ ‘Great king, bodhisattvas who possess the following four qualities will swiftly awaken to unsurpassed and perfect buddhahood. Those bodhisattvas will give away all their possessions without needing to give away their heads, legs and arms, eyes, limbs, flesh, blood, bones, marrow, fat, complexions, skin, or entire bodies. Through the blissful vehicle, they will awaken to unsurpassed and perfect buddhahood. What are these four qualities? Great king, the first is a bodhisattva’s firm commitment to pursue virtuous qualities. That bodhisattva firmly engages in the activity of generating roots of virtue, never feels disheartened, and is strongly rooted in the path of the Great Vehicle. Great king, the second quality is the complete purity of a bodhisattva’s discipline. Such a bodhisattva is praised by the noble and the wise ones, is embraced by unsurpassed and perfect awakening, and experiences the joy of Dharma through the awareness of observing pure discipline. Great king, the third quality concerns a bodhisattva who observes loving kindness, who focuses on concentration but remains absorbed in baseless concentration. Great king, there is no other form of bliss that compares to the bliss experienced by a bodhisattva who does not fixate on anything while remaining in absorption and who has developed an attitude of equanimity toward all sentient beings. Great king, the fourth quality is a bodhisattva’s genuine understanding of the Dharma. That bodhisattva understands phenomena as they really are, thinking,[F.289.b] “All these karmic formations are empty. They are devoid of a self, a sentient being, a life force, someone giving, the act of giving, and someone taking, someone being patient, the situation toward which one is patient, and the object of that patience, someone practicing diligence and the aim of that diligence, someone training in concentration and the object of that training, and someone meditating and the object of that meditation.” When bodhisattvas understand phenomena genuinely in that way, they see that all conditioned phenomena are empty of intrinsic nature. Then, without holding on to any reference points, they remain within the experience of bliss. Great king, a bodhisattva great being who possesses those four Dharma qualities will experience all forms of bliss and swiftly awaken to unsurpassed and perfect buddhahood.’20
“Noble son, after donating cloth of inestimable value21 to the Thus-Gone One, the king Golden Color said to the blessed, thus-gone, worthy, perfect Buddha Pure Golden Light, ‘Blessed One, I give rise to the mind set on unsurpassed and perfect awakening so that I may change the minds of all sentient beings!’
“At that moment, he uttered these verses:
In Maitreya’s Setting Out, the Buddha Śākyamuni first narrates events from a past life of the bodhisattva Maitreya in which he was born as a king and for the first time gave rise to the mind set on awakening. Later, the Buddha recounts another past life of Maitreya—this time as a monk—and explains why he is known today as the bodhisattva Maitreya. These two narratives are interspersed with a series of Dharma teachings emphasizing the unborn nature of phenomena and the need to develop the view that transcends all reference points.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Benjamin Collet-Cassart, who also wrote the introduction. Thomas Doctor compared the draft translation with the original Tibetan and edited the text. Khenpo Sherab from Pullahari Monastery, Khenpo Tsöndrü Sangpo from Ka-Nying Shedrub Ling Monastery, and James Gentry assisted by resolving several difficult passages.
Maitreya’s Setting Out narrates the stories of two previous lives of the bodhisattva Maitreya and explains the circumstances for his initial arousing of the mind set on awakening. The bodhisattva Maitreya is an important figure in many Buddhist traditions,1 where he is unanimously regarded as the Buddha of the future era. He is the only bodhisattva widely accepted outside the Mahāyāna traditions, although his role there is much less central than in the Mahāyāna schools of India, China, Tibet, Japan, Vietnam, and Korea.2 His future coming is predicted in the Pali canon, where he is mentioned in the Cakkavattisīhanādasutta of the Dīgha Nikāya, and in the Mahāvastu, a canonical text of the Lokottaravāda school of the Mahāsaṅghikas. The prophecy of the future awakening of Maitreya is told in the Mūlasarvāstivāda-vinaya, in the Bhaiṣajyavastu, the sixth chapter of the Vinayavastu.3 Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas, such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a preacher of the Dharma. Some of the most famous Mahāyāna sūtras in which Maitreya occupies a central role are The White Lotus of the Good Dharma (Toh 113),4 The Teaching of Vimalakīrti (Toh 176),5 The Rice Seedling (Toh 210),6 The Stem Array (Toh 44-45),7 The Perfection of Wisdom in Eight Thousand Lines (Toh 12), and The King of Samādhis (Toh 127).8
Despite his central role in the Mahāyāna tradition, there are very few canonical texts devoted exclusively to the bodhisattva career of Maitreya, and there are no extended hagiographies concerned with this figure. In the Tibetan Kangyur, we do however find a few short sūtras, such as Maitreya’s Rebirth in the Heaven of Joy (Toh 199)9 and The Prophecy of Maitreya (Maitreyavyākaraṇa),10 describing the circumstances leading to his awakening, his future appearance in the world, and the methods to apply if one wishes to be reborn close to him at that time. Other sūtras in which previous lives of the bodhisattva Maitreya are recounted include The White Lotus of the Good Dharma, The Sublime Golden Light (Toh 555, Toh 556, Toh 557),11 and The Question of Maitreya (Toh 85).12 Considering his importance throughout the Buddhist traditions, as well as the scarcity of canonical materials focusing on his bodhisattva career, Maitreya’s Setting Out is an important resource for anyone interested in Maitreya. In spite of this fact, it appears that this sūtra has previously received little mention in modern scholarship.
The sūtra takes place in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, where the Buddha is residing with many monks and bodhisattvas. When Maitreya requests the Buddha to answer some questions, the bodhisattva Mañjuśrī interposes himself, telling Maitreya that the Buddha will only speak if Maitreya can present his inquiries in a nonconceptual manner. When Maitreya confirms that he would never present his inquiries in any other way, the Buddha proceeds to teach.
The Buddha Śākyamuni first narrates in great detail the story of a past king, known as Golden Color, who worshiped the Buddha Pure Golden Light for millions of years. At the end of this period, through the skillful teaching of Pure Golden Light, the king gave rise to the mind of awakening, renounced his household, and became a monastic. At this point in the story, the Buddha dramatically reveals that King Golden Color was in fact a previous incarnation of the bodhisattva Maitreya and that all members of the present assembly at Śrāvastī were also present in the retinue at that time. Interestingly, the Buddha mentions here that he himself initially gave rise to the mind set on awakening eighty-four thousand eons after Maitreya did so.13
Next, the Buddha recounts the story of a monk, Dṛḍhamati, who lived long ago during the time of the Buddha Ratnacchatra. Absorbed within the meditation of loving kindness, the monk Dṛḍhamati could lead beings into that absorption by simply passing by their homes. Amazed by such miraculous displays, all the gods proclaimed in unison that this monk should be called Maitreya (the Loving One). Accordingly, the Buddha Ratnacchatra prophesied that henceforth the monk Dṛḍhamati would be known as the bodhisattva great being Maitreya, even after reaching awakening. The sūtra then comes to a close as everyone rejoices in the words of the Blessed One.
As this sūtra today appears to exist only in Tibetan, we have produced our translation exclusively from the versions contained in the Tibetan Kangyur, basing ourselves on the Degé block print with reference to the Comparative Edition (dpe bsdur ma). The colophon to the Tibetan translation states that it was prepared by Yeshé Dé in collaboration with the Indian paṇḍitas Prajñāvarman, Jinamitra, and Surendrabodhi. We can therefore date the Tibetan translation to the late eighth to early ninth centuries, a dating that is also attested by the text’s inclusion in the early ninth-century Denkarma (ldan dkar ma) catalogue.14
Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great saṅgha of five thousand monks and a great saṅgha of ten thousand bodhisattvas.[F.275.a] All of them had developed the superknowledges, and all the bodhisattva great beings had reached the stage of irreversibility.
At that time, Mañjuśrīkumārabhūta was present in the assembly. The bodhisattva Pratibhānakūṭa, the bodhisattva Playfulness, the bodhisattva Avalokiteśvara, the bodhisattva Mahāsthāmaprāpta, the bodhisattva Candraprabhakumārabhūta, and the bodhisattva great being Maitreya had also come together and were sitting in the retinue. At one point, the bodhisattva great being Maitreya stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together, he bowed down toward the Blessed One and said, “Blessed One, should I be granted the opportunity, I would like to ask a few questions to the blessed, thus-gone, worthy, perfect Buddha, so that the Blessed One may settle the matter of my inquiries.” After the bodhisattva Maitreya made his request, the Blessed One remained silent.
Mañjuśrīkumārabhūta then said to the bodhisattva great being Maitreya, “Maitreya, if you proceed in the following way, the Thus-Gone One will grant you the opportunity so that the matter of your inquiries may be settled: If you do not ask him questions about the vehicle of the buddhas, the vehicle of the solitary buddhas, or the vehicle of the hearers, if you do not ask him questions about how to gain understanding about the aggregates, the elements, and the sense fields[F.275.b] or to bring an end to desire, anger, and ignorance, and if you do not ask him questions about the perfections and the way to master them, the Thus-Gone One will grant you the opportunity so that the matter of your inquiries may be settled. If you do not ask him questions with the aim of transcending the karmic formations, achieving nirvāṇa, or comprehending the truths, if you do not ask him questions about the path and the way to meditate on the path, if you do not ask him questions with the aim of attaining the fruition, actualizing it, and reaching the state of nonabiding, and if you present your inquiries without using words, the Thus-Gone One will then give you the opportunity so that the matter of your inquiries may be settled. The reason for this, Maitreya, is that the more one imputes, the more attached one will be, and the Dharma teaching of the Buddha, the Blessed One, is nonattachment.”
At that moment the venerable Śāriputra said to Mañjuśrīkumārabhūta, “Mañjuśrī, you speak of ‘imputing.’ But Mañjuśrī, how does one impute?”
“Venerable Śāriputra,” answered Mañjuśrī, “all phenomena are the same in terms of the sameness of emptiness. They are the same in terms of the sameness of signlessness. They are the same in terms of the sameness of wishlessness. They are the same in terms of the sameness of how things really are. They are the same in terms of the sameness of suchness. They are the same in terms of the sameness of the sphere of reality. They are the same in terms of the sameness of the limit of reality. They are the same in terms of their sameness in being nonarising, unceasing, and nonabiding. They are the same in terms of their sameness in being unborn and unoccuring. All phenomena are the same in terms of the sameness of space.[F.276.a]
“Venerable Śāriputra, if, while all phenomena are the same, one thinks of them as not being the same, then one is imputing something that does not exist. Thus one might think, ‘This is the Buddha,’ ‘This is the Dharma,’ ‘This is the Saṅgha,’ ‘This is the self,’ ‘This is a sentient being,’ ‘This is a person,’ ‘This is a child of a man,’ ‘This is a human being,’ ‘This is a doer,’ ‘This is an experiencer,’ ‘This is interrupted,’ ‘This is permanent,’ ‘This is an ordinary being,’ ‘This is a hearer,’ ‘This is a solitary buddha,’ ‘This is a bodhisattva,’ ‘This is a wrongdoer,’ ‘This is someone free from wrongdoing,’ ‘This is defiled,’ ‘This is undefiled,’ ‘This is conditioned,’ ‘This is unconditioned,’ ‘This is thorough affliction,’ ‘This is complete purification,’ ‘This is virtue,’ ‘This is nonvirtue,’ ‘This is mundane,’ ‘This is supramundane,’ ‘This is saṃsāra,’ ‘This is nirvāṇa,’ ‘This is an entity,’ ‘This is a nonentity,’ ‘This is existent,’ ‘This is nonexistent,’ ‘This is attainment,’ ‘This is manifest realization,’ ‘This is actualization,’ ‘This is the path,’ or ‘This is the fruition of the path.’ All these are imputations. Why is it so? Because, Venerable Śāriputra, sameness is beyond thought. Those who think in terms of such concepts make imputations upon sameness. They do not make imputations upon a lack of sameness. Those who see sameness without seeing anything are seeing sameness, but those who create imputations perceive things as not sameness. Those who do not reify sameness perceive sameness, but those who impute do not.”
When this teaching was uttered,[F.276.b] the minds of two hundred monks were liberated from their defilements with no further grasping. The Blessed One remained silent in order to train those monks.
The bodhisattva great being Maitreya then said to Mañjuśrīkumārabhūta, “Mañjuśrī, I do not ask the Thus-Gone One any of these questions, from questions about the vehicle of the hearers, the vehicle of the solitary buddhas, and the vehicle of the perfect awakened ones to questions about the state of nonabiding. Mañjuśrī, I always present my inquiries to the Thus-Gone One in a way that does not contradict suchness. Mañjuśrī, I present my inquiries to the Thus-Gone One in a way that does not contradict suchness. Thus, I take into account the nonobservation of any phenomenon due to disengagement from all phenomena. I acknowledge freedom from the stains of desire, anger, and ignorance due to the immutability of the sphere of reality. I ask in the recognition that there is no transcending saṃsāra—because it cannot be observed—and no attaining nirvāṇa—because there is neither coming from nor going to anywhere at all. Mañjuśrī, I never use any words or verbal expressions. There is nothing to discern with insight, nor is there anything to understand. Here there is nothing at all that is liberated either. This is how I present my inquiries to the Thus-Gone One, since words are empty, and everything is unborn.”
At that point, the bodhisattvas who had gathered in the retinue thought, “Ah! The bodhisattva great being Maitreya only teaches in that way, using indirect and oblique statements,[F.277.a] and yet everything he says is in harmony with reality. His wisdom is indeed profound!”
The bodhisattva great being Playfulness then said, “Blessed One, the bodhisattva great being Maitreya’s certainty about the acceptance of the profound and his skills in teaching it with wisdom and eloquence are amazing! Blessed One, Thus-Gone One, in order to provide assistance and happiness to numerous beings, and to bring benefit and healing to gods and humans, please tell us how much time has passed since the bodhisattva great being Maitreya first gave rise to the mind set on unsurpassed and perfect awakening. If you do so, the noble sons and daughters of the bodhisattva vehicle will, having heard about such events and this setting out, renew their exertion in order to reach unsurpassed and perfect awakening.”
“Noble son,” replied the Blessed One, “the bodhisattva great being Maitreya has observed pure conduct for a long time. Noble son, the bodhisattva great being Maitreya has served the victorious ones of the past and accumulated roots of virtue. He has reached the acceptance of the profound. Noble son, I gave rise to the mind set on unsurpassed and perfect awakening for the first time eighty-four thousand eons after the bodhisattva great being Maitreya had genuinely set out on the path.”
“Blessed One,” said the bodhisattva great being Playfulness,[F.277.b] “what is the name of the thus-gone, worthy, perfect Buddha in the presence of whom the bodhisattva great being Maitreya gave rise to the mind set on unsurpassed and perfect awakening? Thus-gone, worthy and perfect Buddha, please tell us about this!”
“Noble son,” replied the Blessed One, “listen carefully and keep in your heart what I will explain to you.” Receiving the full attention of the bodhisattva great being Playfulness and the entire retinue, the Blessed One began his account, “Playfulness, in the past, countless eons ago, so long ago that the amount of time cannot be measured, conceived, or fathomed, a thus-gone, worthy, perfect buddha appeared in the world. He was endowed with perfect knowledge and conduct. He was a bliss-gone one, a knower of the world, an unsurpassed guide who tames beings, a teacher of both gods and humans. This buddha, this blessed one was named Pure Golden Light. Noble son, many trillions of light rays shone from each pore of his hair. The light rays of that thus-gone one were pure like golden light, and each of them illuminated a great trichiliocosm. Each light ray filled the eastern, southern, western, northern, and intermediate directions, as well as above and below, with many trillions of lotuses. In each of these directions, many trillions of buddha fields were filled with thus-gone ones,[F.278.a] each one of them cultivating many trillions of beings to the Buddha and the Dharma and establishing them in the state of irreversibility. Noble son, the light rays of the thus-gone, worthy, perfect Buddha Pure Golden Light illuminated the world at all times. In his buddha field, the words sun and moon did not exist. Even the words heavenly bodies, planets, stars, and fire light were unknown.”
“Venerable One, Blessed One,” asked the bodhisattva great being Playfulness, “if this is so, how were the days and nights distinguished in that buddha field?”
“Noble son,” replied the Blessed One, “in the buddha field of the thus-gone, worthy, perfect Buddha Pure Golden Light, the ground was made of the seven precious substances. It was smooth like the palm of the hand. Lotuses made of the seven precious substances and about the size of a chariot wheel grew out of that ground. They were beautiful, pleasant to look at, sweet smelling, fragrant, and delightful. The sweet and fragrant smell of each of these lotuses permeated a great trichiliocosm. Those who experienced these fragrances were certain to reach unsurpassed and perfect awakening. Those lotuses blossomed in the morning and withered in the afternoon, enabling beings to know the time of day. Noble son, there was therefore a visible distinction between day and night in the buddha field of the Blessed One, the thus-gone, worthy, perfect Buddha Pure Golden Light.[F.278.b] Noble son, in that buddha field, even the names of the eight unfree states did not exist, and even the words suffering, hearers, and solitary buddhas were unknown. That buddha field was exclusively filled with bodhisattvas who were celibate and free from foul odors. Each assembly consisted of one thousand two hundred billion bodhisattvas. On top of these, the number of bodhisattvas who had gathered around that blessed one was uncountable.
“The thus-gone, worthy, perfect Buddha Pure Golden Light did not teach anything other than The Irreversible Wheel of the Bodhisattva Collection. What is this Dharma teaching? No phenomena whatsoever can be divorced from suchness. No phenomena whatsoever can be divorced from the sphere of reality. No phenomena whatsoever can be divorced from the limit of reality. Desire cannot be divorced from the essential nature of desire. Anger cannot be divorced from the essential nature of anger. Ignorance cannot be divorced from the essential nature of ignorance. Form cannot be divorced from the essential nature of form. Feeling, perception, karmic formations, and consciousness cannot be divorced from their essential nature. The eye cannot be divorced from the essential nature of the eye. The ear, nose, tongue, body, and mental faculties cannot be divorced from their essential nature. The essential nature is the absence of entity, and this absence of entity cannot be divorced from anything, nor can it engage in anything. Noble son, in that buddha field,[F.279.a] the thus-gone, worthy, perfect Buddha Pure Golden Light thus genuinely taught to the bodhisattvas the Dharma teaching called The Irreversible Wheel of the Bodhisattva Collection.
“At that time appeared a righteous Dharma king, a ruler of the four continents, a universal monarch named Golden Color. Noble son, for eight hundred forty million years that king Golden Color revered the blessed, thus-gone, worthy, perfect Buddha Pure Golden Light and his great saṅgha of bodhisattvas, through all possible forms of offerings and respectful services. He honored, venerated, and worshiped them. Noble son, when the Four Great Kings, as well as Śakra, lord of the gods, and Brahmā, lord of the Sahā world, together with their retinues, saw the attitude of the king Golden Color, they joined him and enthusiastically revered the blessed Thus-Gone One Pure Golden Light.
“Noble son, the king Golden Color created a courtyard with the length of eighty-four leagues. He draped it with silken fringes and covered it with flowers up to the knees. He adorned the space above with garlands of red pearls and fumigated it with the finest essential fragrances. Within the courtyard, he arranged for the Thus-Gone One a throne supported by legs decorated with precious substances. On that throne, he spread many trillions of cotton fabrics of inestimable value.15 He also prepared seats of tremendous value16 for each of the bodhisattvas. At that time, the Thus-Gone One was residing two thousand leagues away. Noble son, the king Golden Color ornamented majestically the path along these two thousand leagues to be traversed. On each side of the path, he built platforms adorned with various precious substances. He covered the path with so many flowers that they reached to the knees, and he hung canopies consisting of garlands of precious gems in the space above it.[F.279.b] On the platforms, he planted precious trees about the distance of a bowshot apart and hung strings of precious gems between each of them. Between each pair of precious trees, he built ponds surrounded by platforms made of precious gems and plastered with gold dust. The steps to these ponds were made of beryl, and the ponds themselves were filled with blue lotus flowers, pink lotus flowers, water lilies, and white lotus flowers, and with singing wild geese. Such ponds were created between each of the precious trees.
“In front of each tree, he placed five hundred people carrying flower petals, five hundred people carrying vases filled with precious incense, five hundred people carrying various types of musical instruments such as great drums, clay drums, wooden kettledrums, kimpalas, lutes, and cymbals, and five hundred people carrying parasols, victory banners, and flags. Having placed in that way hundreds of people in front of each precious tree, he ordered them, ‘When the blessed Thus-Gone One Pure Golden Light walks along this path, strew these flower petals and these sandalwood powders, make fumigations with these incense burners, play these cymbals, and raise up these parasols, victory banners, and flags!’ He also placed five hundred people carrying vases filled with precious flowers in front of every precious tree. Everyone remaining was also given the same role. He ordered them, ‘When the Thus-Gone One walks along this path, strew these precious flowers!’
“Noble son, the blessed[F.280.a] Thus-Gone One Pure Golden Light, then came out of his temple and began to walk toward that courtyard. As soon as he appeared from the temple, light began to shine from there, illuminating the bodhisattvas. Noble son, the two thousand leagues along the path were filled with bodhisattva great beings standing about one fathom away from one another. Noble son, when the Thus-Gone One walked along that path, through the power of the buddhas, white silver parasols with golden handles, covered with garlands of red pearls and surrounded by nets of small golden bells, followed the bodhisattvas in the space right above their heads, without anyone holding them. Each bodhisattva was followed by such a parasol. Shaken by the wind, the webs of small bells covering the precious parasols emitted beautiful and pleasing melodies, more delightful than the sounds of the cymbals that can produce a hundred thousand different tunes.
“Through the power of that buddha, the melodies of different types of Dharma gateways were heard from the precious parasols, the small bells, the leaves of the precious trees, the strings of precious gems, the precious platforms, the cymbals, and the songs. Beings inclined toward generosity heard the melodies of generosity. Those inclined toward discipline heard the melodies of discipline. Those inclined toward patience, diligence, concentration, and insight heard the melodies of patience, diligence, concentration, and insight. Similarly, the melodies of emptiness, signlessness, wishlessness, nonarising, and noncessation, as well as the melodies of the faculties, the powers, the branches of awakening,[F.280.b] the paths, the superknowledges, the powers, the fearlessnesses, the genuine discriminations, and the unique attributes of a buddha were heard. Those melodies manifested and were perceived in accordance with the different inclinations of sentient beings. When they heard these Dharma tunes, an uncountable number of sentient beings became certain to achieve unsurpassed and perfect awakening.
“Noble son, when the thus-gone, worthy, perfect Buddha Pure Golden Light walked along that path, a divine precious parasol adorned with hundred thousands of precious gems rose up in the space right above his head and accompanied him along the way, without anyone holding it. Shaken by the wind, the precious parasol and its tiny bells emitted beautiful and pleasing melodies. These were the melodies of the Dharma teaching called The Seal of the Thus-Gone Ones.”
“Blessed One,” asked the bodhisattva great being Playfulness, “what is the Dharma teaching called The Seal of the Thus-Gone Ones that was heard from the precious parasol of the Thus-Gone One Pure Golden Light? Blessed One, Thus-Gone One, please tell us about this!”
“Noble son,” replied the Blessed One, “listen carefully and keep these words in your heart. I shall but commence for you the explanation of The Seal of the Thus-Gone Ones. Noble son, all phenomena are marked by the seal of emptiness, the seal of signlessness, the seal of wishlessness, the seal of nonarising, noncessation, and nonabiding, the seal of the absence of entity, the seal of the sphere of reality, the seal of suchness, the seal of the limit of reality,[F.281.a] the seal of how things are, the seal of nonattachment, the seal of voidness, the seal of complete liberation, the seal of the absence of characteristics, the seal of the absence of doing and going, the seal of nonapprehension, and the seal of baselessness. Noble son, all phenomena are marked by the seal of space. Noble son, for example, carving a seal out of space is not easy—there is nothing there that is a seal, and no imprint can be made. Why is it so? Because there is no basis, there are no causes and no conditions, nothing is produced, and there is no support. Noble son, similarly, a bodhisattva great being truly knows that all phenomena are similar to space, that they have the attributes of space and the essential nature of space, and that they display space. Phenomena cannot be affixed to space; they are mere imputations. As phenomena of space cannot be affixed and are mere imputations, a bodhisattva truly understands that all phenomena cannot be observed and are mere imputations. Someone who understands that all phenomena are mere imputations does not contradict suchness. Someone who does not contradict suchness understands The Seal of the Thus-Gone Ones. This is The Seal of the Thus-Gone Ones. With such an understanding, one will not be deluded about suchness.”
When they heard this teaching, five hundred bodhisattvas reached the acceptance of the unborn nature of phenomena.
The Blessed One then said to the bodhisattva great being Playfulness, “Noble son, when the thus-gone, worthy, perfect Buddha Pure Golden Light, arrived in the courtyard with his saṅgha of bodhisattvas, hundreds of thousands of gods worshiped them enthusiastically by strewing[F.281.b] blue lotus flowers, pink lotus flowers, water lilies, and white lotus flowers, scattering a rain of divine mandārava flowers, and playing a trillion cymbals. Noble son, when the Thus-Gone One Pure Golden Light was staying in that courtyard, the Four Great Kings, as well as Śakra, lord of the gods, and Brahmā, lord of the Sahā world, stayed in attendance to worship him, revere him, and honor him. What kinds of offerings were made to please the Thus-Gone One and his saṅgha of bodhisattvas? Each bodhisattva was attended by a white elephant decorated with all the ornaments. Staying behind them, these royal elephants held splendid and majestic precious parasols in their trunks, protecting the bodhisattvas from the wind and the sun. Necklaces of shining blue pearls dangled from their trunks. Cool drinking water resembling blue beryl and endowed with the eight qualities flowed from these pearl necklaces. Thus, the water performed its full function. As soon as the bodhisattvas took their seats, the gods caused alms bowls of precious gems to materialize in their right hands, and the gods would then hold the bodhisattvas’ alms bowls. Brahmā himself sat behind the Thus-Gone One Pure Golden Light, carrying for him a precious parasol draped with pearl necklaces. Cool drinking water resembling blue beryl and endowed with the eight qualities flowed from these pearl necklaces, performing the full function of water for the Thus-Gone One. Śakra, the lord of the gods, carried the alms bowl of the Blessed One.
“Noble son, when the Thus-Gone One and his retinue of bodhisattvas sat down,[F.282.a] a goddess stood in front of each of them and ground various types of divine fragrant substances into powder. During that process, a small breeze started to blow to and fro, covering the bodies of the bodhisattvas with these fragrant substances. Those holy beings were free from unpleasant odors, and since they did not even operate with the idea of goddesses or entertain the notion of perfumes, how could they become attached to any of that? That would be impossible.
“Noble son, when the king Golden Color saw that the Thus-Gone One Pure Golden Light had taken his seat, he was joined by one thousand boys, eighty-four thousand women, eighty-four thousand kings, eighty-four thousand householders, eighty-four thousand merchants, eighty-four thousand ministers, eighty-four thousand girls, and many other groups of people, as he personally applied himself to feeding the Thus-Gone One and the bodhisattvas to their full satisfaction, offering them plenty of the finest and most delicious foods and drinks. After they finished eating and were satiated, their plates were removed, and they concealed their hands. When the king saw this, he offered cotton fabrics of inestimable value17 to the Thus-Gone One and cotton fabrics of tremendous value18 to each of the bodhisattvas. Having made those offerings, the king, those great groups of beings, and all the prominent citizens joined their palms together and sat down respectfully in front of the Thus-Gone One to listen to the Dharma.
“Noble son, understanding that the great assembly of devoted people and the gathering of bodhisattvas wished for the Dharma, the Thus-Gone One Pure Golden Light taught them the Dharma teaching called The Individual Gateways.”
“Blessed One,” asked the bodhisattva great being Playfulness,[F.282.b] “what is this Dharma teaching taught by the Thus-Gone One Pure Golden Light and called The Individual Gateways of the Bodhisattvas? Blessed One, Thus-Gone One, please tell us about this! If you do so, the noble sons and daughters of the bodhisattva vehicle will also train in this Dharma teaching of The Individual Gateways.”
“Noble son,” replied the Blessed One, “listen carefully and keep these words in your heart. I shall but commence for you the explanation of the Dharma teaching of The Individual Gateways. Noble son, the individual gateways of the bodhisattvas are nothing other than the six perfections: the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. Noble son, these are the six individual gateways of the bodhisattvas. Why is it so? Because the thus-gone ones of the past have awakened to unsurpassed and perfect buddhahood by training in these six perfections. They have then turned the Dharma wheel, brought beings to maturity, and finally passed into nirvāṇa. The future thus-gone ones will also awaken to unsurpassed and perfect buddhahood by training in these individual gateways. Right now, thus-gone, worthy, perfect buddhas residing and remaining present in an uncountable number of worlds[F.283.a] are also turning the Dharma wheel after having awakened to unsurpassed and perfect buddhahood by training in this Dharma teaching of The Individual Gateways.
“Noble son, the true teaching of the individual gateways of the bodhisattvas is the true teaching of the six perfections. What are the particularities of these individual gateways? What are the faults associated with those? What is the subjugation of these faults? What is the definitive emancipation?
“Miserliness is a fault for bodhisattvas. Strong clinging is a fault for bodhisattvas. Intense grasping is a fault for bodhisattvas. Guarding one’s wealth without sharing it is a fault for bodhisattvas. When bodhisattvas have subjugated and defeated their miserliness, and when they have given rise to a generous mindset, then these faults have been subjugated. Bodhisattvas who practice generosity must share their possessions, whether they are few or many, with mendicants, priests, and beggars. With an enthusiastic and joyful attitude, and without any sense of clinging or hope for reward, they must develop the charitable attitude of giving away beneficial things out of compassion for all sentient beings. Such bodhisattvas are training in the individual gateways. This is the definitive emancipation of the bodhisattvas.
“Noble son, corrupted discipline is a fault for a bodhisattva, as are damaged discipline, adulterated discipline, broken discipline, torn discipline, and polluted discipline. What is meant by ‘corrupted discipline,’ ‘damaged discipline,’ ‘adulterated discipline,’ ‘broken discipline,’ ‘torn discipline,’ and ‘polluted discipline’? A bodhisattva who develops the attitude of the hearers and the solitary buddhas[F.283.b] or a frame of mind that adheres to concepts, who wishes for the vehicles of the hearers, the solitary buddhas, or conceptual views, and who enjoys the discourses of the hearers, the solitary buddhas, or other conceptual discourses, is said to have ‘corrupted discipline,’ ‘damaged discipline,’ ‘adulterated discipline,’ ‘broken discipline,’ ‘torn discipline,’ and ‘polluted discipline.’ Not applying or training in the individual gateways of the bodhisattvas is the worst form of corrupted discipline.”
“Blessed One,” asked the bodhisattva great being Playfulness, “why is it that the discipline of a bodhisattva great being who transgresses the other trainings of the thus-gone ones is not considered corrupted, but a bodhisattva who develops the attitude of the hearers and the solitary buddhas, or a frame of mind that involves concepts, is said to observe the worst form of corrupted discipline?”
“Noble son,” replied the Blessed One, “even if bodhisattvas have transgressed the other trainings of the thus-gone ones, have engaged in the four types of transgression causing downfall that I have taught, have completely taken up the path of the ten nonvirtues, or have committed the five acts of immediate retribution, if those bodhisattvas do not give up the mind set on awakening but maintain it continuously, and if they do not develop a frame of mind that involves concepts, then they are observing genuine discipline. You should understand that these bodhisattvas maintain undamaged, unadulterated,[F.284.a] unbroken, intact, and unpolluted discipline. They apply and train in in the individual gateways of the bodhisattvas. Why is it so? Because these do not create obstacles to the bodhisattvas’ awakening. Even if such bodhisattvas have engaged in negative actions and thus generated new rebirths in cyclic existence, all such rebirths in existence will bring accomplishment of the practices of the six perfections. On the other hand, even if they train in accordance with the thus-gone ones’ trainings but adopt the attitude of the hearers and the solitary buddhas or involve concepts, the discipline of a bodhisattva will still become corrupted. Noble son, for these reasons bodhisattvas who do not give up the mind set on awakening and do not develop a frame of mind that involves concepts apply and train in the individual gateways of the bodhisattvas.
“Noble son, furthermore, the harmful and negative attitude of ill will is a fault for a bodhisattva. The lack of equanimity toward sentient beings is a fault for a bodhisattva. Perceiving sentient beings and phenomena as being distinct is a fault for a bodhisattva. Biased, conceptually based loving kindness toward sentient beings is a fault for a bodhisattva. Nonacceptance of emptiness is a fault for a bodhisattva. Thinking ‘I will be generous to this person but not to that one’ is a fault for a bodhisattva. Thinking ‘I will make offerings to this person but not to that one’ is a fault for a bodhisattva.[F.284.b] Thinking ‘I will explain the Dharma to this person but not to that one’ is a fault for a bodhisattva. Thinking ‘I will revere this person but not that one’ is a fault for a bodhisattva. Judging and looking down on others’ discipline, thinking ‘This person’s discipline is pure but that one’s is corrupted’ is a fault for a bodhisattva. Why is it so? Because bodhisattvas must maintain an attitude of equanimity toward all sentient beings and all phenomena. Bodhisattvas must be impartial in the manner of the sun and the moon, or like earth, water, fire, wind, and space. They must also have acceptance of emptiness. Bodhisattvas do not abandon any sentient being. With a baseless mind that does not set up definite limits, they must be dedicated to the benefit of all sentient beings out of compassion and loving kindness. Bodhisattvas who observe such all-embracing practice, and who can also bear to think that all phenomena are empty, apply and train in the individual gateways of the bodhisattvas.
“Furthermore, conceiving of definite limits to saṃsāra is a fault for a bodhisattva. Thinking ‘I shall circle in saṃsāra for such and such a number of eons’ or ‘For such and such an amount of eons I shall not circle in saṃsāra’ is a fault for a bodhisattva. Thinking, ‘I will liberate so and so many sentient beings’ or ‘So and so many sentient beings I will not liberate’ is a fault for a bodhisattva. Thinking ‘This is diligence, I am diligent, I shall awaken to unsurpassed and perfect buddhahood’ is a fault for a bodhisattva. How does a bodhisattva subjugate those faults? Noble son, a bodhisattva must put on the armor of diligence, thinking, ‘I have continuously circled in saṃsāra since beginningless time.[F.285.a] Even if, for the benefit of every single sentient being, I must continue to circle in saṃsāra for the same number of eons, I will do that happily. Likewise, for the sake of all sentient beings, I will happily continue to circle in saṃsāra until the end of time if necessary. I will give up clinging to diligence, pride, and awakening, and I will joyfully wear the armor of diligence beyond reference point.’ A bodhisattva who puts on the armor of diligence in that way applies and trains in the individual gateways of the bodhisattvas.
“Noble son, furthermore, if bodhisattvas go to villages, cities, towns, countries, and royal palaces and, in those places, have the ability to benefit beings and are capable of handling that task, then going to those places is appropriate. On the other hand, if, while staying in solitude, they enjoy this isolation, become attached to the experience of concentration, and remain absorbed in that bliss, this is a fault for bodhisattvas. If bodhisattvas do not get tired of practicing generosity, do not rely on conceptual references, develop their qualities while resting inwardly, and are not attached to the experience of concentration but cultivate baseless concentration, they apply and train in the individual gateways of the bodhisattvas.
“Noble son, furthermore, take the case of bodhisattvas who practice the perfection of insight and understand all phenomena to be empty of intrinsic nature, thinking, ‘Here there is no self, no sentient being, no life force, and no person at all.’ Those bodhisattvas may put effort into taming themselves and into the practice of tranquility, yet if the bodhisattvas do not speak of, point out, or use symbols to communicate this mode of emptiness and selflessness to other sentient beings caught by the mistaken habit of clinging to reference points, then understand that such bodhisattvas have no skill in means.[F.285.b] This is, however, not considered to be a fault. Take now the case of bodhisattvas who practice the perfection of insight and understand all phenomena to be devoid of and empty of essential nature, thinking, ‘Here there is no self, no sentient being, no life force, and no person at all.’ When those bodhisattvas have a physical experience of all these phenomena that are empty of essential nature, their minds do not fixate on any of them. On the other hand, so that sentient beings who are possessed of errors and adhere to concepts may be freed from their errors and focal points, those bodhisattvas teach them the Dharma—explaining that all phenomena are devoid of essential nature and leading them to the realization that all phenomena are empty of intrinsic nature. You should understand that bodhisattvas are skilled in means and that they apply and train in the individual gateways of the bodhisattvas.
“Noble son, in that way, when the thus-gone, worthy, perfect Buddha Pure Golden Light had eaten his meal, he explained in detail this Dharma teaching called The Individual Gateways of the Bodhisattvas within the courtyard. When that blessed one uttered this Dharma teaching, countless sentient beings became certain to reach unsurpassed and perfect awakening. Noble son, if I were to teach the Dharma of The Individual Gateways of the Bodhisattvas for an eon, or even longer than that, my inspiration and these Dharma gateways would never be exhausted. Nevertheless, here I have at least commenced this Dharma teaching.
Then the bodhisattva great being Playfulness asked, “Venerable, Blessed One, did the king Golden Color not build a temple for the Thus-Gone One and the bodhisattvas? Where did the thus-gone one and the bodhisattvas reside?”
“Noble son,” replied the Blessed One, “the Thus-Gone One and the bodhisattvas resided in pavilions that they had emanated themselves. Noble son, after these eight hundred forty million years had passed, on the very last day, the king Golden Color offered food and presents to the Thus-Gone One. Afterward, when he saw that the Thus-Gone One was about to depart, he wondered, ‘Should I dedicate my roots of virtue to become Śakra, to become Brahmā, or to reach the level of a universal monarch?’ The blessed Thus-Gone One Pure Golden Light knew the thought that had arisen in the mind of the king. Hence, in front of the king and those many groups of beings, the Thus-Gone One emanated in the sky an exact replica of his body, perfect in all aspects. From the sky, he uttered these verses to the king Golden Color:
“Noble son, the blessed Thus-Gone One Pure Golden Light then said to the king Golden Color, ‘Great king, if bodhisattva great beings possess a single quality, they will, through the blissful vehicle, swiftly awaken to unsurpassed and perfect buddhahood, and never experience any kind of suffering or discomfort. What is this single quality? It is conscientiousness.[F.288.b] Great king, a conscientious bodhisattva will swiftly awaken to unsurpassed and perfect buddhahood. What is conscientiousness? It is never giving up the training, not transgressing one’s commitments, observing loving kindness toward all sentient beings, never giving up on any sentient being, keeping the firm aspiration to reach awakening, not giving up diligence, relying on spiritual friends and serving them reverently, respecting the Dharma, never being satisfied with studies, sharing the Dharma with others, teaching the Dharma without concern for material things, not giving up the practices of austerity and a modest lifestyle, having few desires, being content, conquering one’s pride, listening to the Dharma with attention, respecting the master, observing patience, completely abandoning the harmful and negative attitude of ill will, being inspired by the Dharma teachings on profound emptiness, completely abandoning all adherence to concepts, having the strong aspiration to inner composure, not neglecting to bring beings to maturity, stopping opinions, abandoning any form of gossip, physical and mental disengagement, remaining in solitude, having a flexible mind, not holding discipline as supreme, not praising oneself or criticizing others, gaining definitive emancipation from all forms of regrets, always being delighted by the approach of renunciants and mendicants, speaking honestly, abstaining from frowning, understanding that all phenomena are nonarising and nonceasing, and realizing that they are similar to space. This set of qualities is known as the bodhisattva’s conscientiousness.[F.289.a] Great king, the conscientiousness of a bodhisattva also involves refraining, even in dreams, from adopting the attitude of the hearers, the solitary buddhas, or a frame of mind that adheres to focal points. Great king, this is the bodhisattva’s conscientiousness.
“ ‘Great king, bodhisattvas who possess the following four qualities will swiftly awaken to unsurpassed and perfect buddhahood. Those bodhisattvas will give away all their possessions without needing to give away their heads, legs and arms, eyes, limbs, flesh, blood, bones, marrow, fat, complexions, skin, or entire bodies. Through the blissful vehicle, they will awaken to unsurpassed and perfect buddhahood. What are these four qualities? Great king, the first is a bodhisattva’s firm commitment to pursue virtuous qualities. That bodhisattva firmly engages in the activity of generating roots of virtue, never feels disheartened, and is strongly rooted in the path of the Great Vehicle. Great king, the second quality is the complete purity of a bodhisattva’s discipline. Such a bodhisattva is praised by the noble and the wise ones, is embraced by unsurpassed and perfect awakening, and experiences the joy of Dharma through the awareness of observing pure discipline. Great king, the third quality concerns a bodhisattva who observes loving kindness, who focuses on concentration but remains absorbed in baseless concentration. Great king, there is no other form of bliss that compares to the bliss experienced by a bodhisattva who does not fixate on anything while remaining in absorption and who has developed an attitude of equanimity toward all sentient beings. Great king, the fourth quality is a bodhisattva’s genuine understanding of the Dharma. That bodhisattva understands phenomena as they really are, thinking,[F.289.b] “All these karmic formations are empty. They are devoid of a self, a sentient being, a life force, someone giving, the act of giving, and someone taking, someone being patient, the situation toward which one is patient, and the object of that patience, someone practicing diligence and the aim of that diligence, someone training in concentration and the object of that training, and someone meditating and the object of that meditation.” When bodhisattvas understand phenomena genuinely in that way, they see that all conditioned phenomena are empty of intrinsic nature. Then, without holding on to any reference points, they remain within the experience of bliss. Great king, a bodhisattva great being who possesses those four Dharma qualities will experience all forms of bliss and swiftly awaken to unsurpassed and perfect buddhahood.’20
“Noble son, after donating cloth of inestimable value21 to the Thus-Gone One, the king Golden Color said to the blessed, thus-gone, worthy, perfect Buddha Pure Golden Light, ‘Blessed One, I give rise to the mind set on unsurpassed and perfect awakening so that I may change the minds of all sentient beings!’
“At that moment, he uttered these verses:
For detailed information about the career of the bodhisattva Maitreya as it is presented in the different Buddhist traditions, see Jaini 1988.
See Bhaiṣajyavastu Translation Team, trans., The Chapter on Medicines (Bhaiṣajyavastu, Toh 1, ch. 6), 84000: Translating the Words of the Buddha.
See Peter Alan Roberts, trans., The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113), 84000: Translating the Words of the Buddha, 2018b.
See Robert A. F. Thurman, trans., The Teaching of Vimalakīrti (Vimalakīṛtinirdeśa, Toh 176), 84000: Translating the Words of the Buddha, 2017.
See Dharmasāgara Translation Group, trans., The Rice Seedling (Śālistamba, Toh 210), 84000: Translating the Words of the Buddha, 2018.
See Peter Alan Roberts, trans., The Stem Array (Gaṇḍavyūha, Toh 44-45), 84000: Translating the Words of the Buddha, 2021.
See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Samādhirājasūtra, Toh 127), 84000: Translating the Words of the Buddha, 2018a.
See Dharmachakra Translation Committee, trans., The Sūtra on Maitreya’s Birth in the Heaven of Joy, Toh 199 (84000: Translating the Words of the Buddha, 2021).
It seems that this text was considered apocryphal in India but was later included within the sūtra section of some Tibetan (Peking and Narthang) and Chinese collections. It is, however, not found in the Degé Kangyur (see Hartmann 2006 and Levi 1932).
Interestingly, the bodhisattva qualities listed in Maitreya’s Setting Out are comparable to those found in The Question of Maitreya and The Question of Maitreya on the Eight Qualities (Toh 86). See Liljenberg 2016a and 2016b.
Note that the explanation of why the Buddha gained awakening faster than Maitreya, although he had originally given rise to the mind set on awakening only after Maitreya had done so, differ from what is recounted in The Question of Maitreya (Toh 85).
The Denkarma catalogue is dated to c. 812
At this point in the text, the king Golden Color answers by giving rise to the mind set on awakening, and we are then back to listening to the narration of the Buddha. Although the Buddha Pure Golden Light has concluded his verses, the text continues in a verse format.
Comparable lists of bodhisattva qualities are found in The Question of Maitreya and The Question of Maitreya on the Eight Qualities. There, Maitreya himself asks the Buddha to teach on these qualities. See Liljenberg 2016a and 2016b.
This is a tentative translation based on the general context of the verse. We have not been able to make sense of the Tibetan, which reads yon tan mnga’ ba grags chen ’dra ba ni / lha mi gzhan la bdag gis dbang ma mchis.
The five constituents of a living entity: form, feeling, perception, karmic formation, and consciousness.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.
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”).
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).
The seven branches of awakening are mindfulness, analysis of the dharmas, diligence, joy, pliability, absorption, equanimity. These are included in the thirty-seven factors of enlightenment.
The name of a bodhisattva present in the Buddha’s retinue.
Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.
A set of qualities of the bodhisattvas. These are explained in detail by the Buddha at 1.86.
The fourth of the six perfections.
The second of the six perfections.
Name of a monk and bodhisattva who was the previous incarnation of the bodhisattva Maitreya.
Eight qualities of water: sweet, cool, pleasant, light, clear, pure, not harmful to the throat, and beneficial for the stomach.
A set of circumstances that do not provide the freedom to practice the Buddhist path: being born in the realms of (1) the hells, (2) pretas, (3) animals, and (4) long-lived gods; in the human realm among (5) barbarians or (6) extremists, and (7) in places where the Buddhist teachings do not exist; and (8) without adequate faculties to understand the teachings where they do exist.
One way of describing experience and the world in terms of eighteen elements (eye and form, ear and sound, nose and odor, tongue and taste, body and touch, mind and mental objects, to which the six consciousnesses are added).
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
The thirty-seven factors of awakening are the four applications of mindfulness, the four thorough relinquishments, the four bases of miraculous power, the five faculties, the five powers, the eightfold path, and the seven branches of awakening.
These are spiritual capacities to be developed: faith, diligence, mindfulness, absorption, and insight. These are included in the thirty-seven factors of awakening. They are the same as the five powers at a lesser stage of development.
Refers to the fourfold fearlessness or the four assurances proclaimed by the thus-gone ones: fearlessness in declaring that one has awakened, that one has ceased all illusions, that one has taught the obstacles to awakening, and that one has shown the way to liberation.
Acts for which one will be reborn in hell immediately after death, without any intervening stages; they include killing one’s mother, one’s father, or an arhat, causing a dissention in the saṅgha, and causing the blood of a thus-gone one to flow.
Refers to the five fundamental precepts of abstaining from killing, stealing, sexual misconduct, lying, and consuming intoxicants.
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 four root downfalls are roughly synonymous with the four transgressions (pham pa, pārājika) that require expulsion from the monastic community. These four transgressions are applicable to the maintenance of monastic and lay vows alike, though their interpretations might differ depending on context. The four transgressions are (1) violating the vow of chastity (mi tshangs pa spyod pa, abrahmacarya); (2) stealing/taking what is not given (mi byin par len pa, adattadāna); (3) taking a life (srog gcod pa, prāṇātipāta); and (4) lying (rdzun du smra ba, mṛṣāvāda).
The first of the six perfections.
Genuine discrimination with respect to dharmas, meaning, language, and eloquence.
Name of a king who was the previous incarnation of the bodhisattva Maitreya.
The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvisāhasramahāsāhasralokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.
The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”
One of the six heavens of the desire realm.
One of the six heavens of the desire realm.
Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).
One of the six heavens of the desire realm.
One of the six heavens of the desire realm.
One of the six heavens of the desire realm.
The six perfections: the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight.
The sixth of the six perfections. In the context of this sūtra, this term can also denote insight in general.
One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.
Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.
An Indian Kashmiri paṇḍita who was resident in Tibet during the late 8th and early 9th centuries. He worked with several Tibetan translators on the translation of several sūtras. He is also the author of the Nyāyabindupiṇḍārtha (Toh 4233), which is contained in the Tibetan Tengyur (bstan ’gyur) collection.
A type of cymbal.
A synonym for ultimate reality, and also a near-synonym for nirvāṇa.
The name of a bodhisattva present in the Buddha’s retinue.
The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”
For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
Also rendered here as Mañjuśrīkumārabhūta.
One of the names of the bodhisattva Mañjuśrī which means, “the youthful Mañjuśrī.”
A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”
See “six perfections.”
Name of a bodhisattva, the main interlocutor of Maitreya’s Setting Out.
Can refer to the five powers—faith, diligence, mindfulness, absorption, and insight—or to the ten powers.
An Indian Bengali paṇḍita resident in Tibet during the late 8th to early 9th centuries. Arriving in Tibet on an invitation from the Tibetan king, he assisted in the translation of numerous canonical scriptures. He is also the author of a few philosophical commentaries contained in the Tibetan Tengyur (bstan ’gyur) collection.
The name of a bodhisattva present in the Buddha’s retinue.
’phags pa byams pa ’jug pa zhes bya ba theg pa chen po’i mdo (Āryamaitreyaprasthānanāmamahāyānasūtra). Toh 198, Degé Kangyur vol. 61 (mdo sde, tsa), folios 274.b–296.a.
’phags pa byams pa ’jug 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. 61, pp. 751–801.
Denkarma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur, vol. 206 (sna tshogs, jo), folios 294.b–310.a.
’phags pa byams pas zhus pa zhes bya ba theg pa chen po’i mdo (Āryamaitreyaparipṛcchānāmamahāyānasūtra). Toh 85, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 104.b–116.b. Translation in Liljenberg 2016a.
’phags pa byams pas chos brgyad zhus pa zhes bya ba theg pa chen po’i mdo (Āryamaitreyaparipṛcchādharmāṣṭanāmamahāyānasūtra). Toh 86, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 116.b–119.a. Translation in Liljenberg 2016b.
Bhaiṣajyavastu Translation Team, trans. The Chapter on Medicines (Bhaiṣajyavastu, Toh 1-6). 84000: Translating the Words of the Buddha, 2021.
Dharmachakra Translation Committee, trans. The Sūtra on Maitreya’s Birth in the Heaven of Joy (Toh 199). 84000: Translating the Words of the Buddha, 2021.
Dharmasāgara Translation Group, trans. The Rice Seedling (Śālistamba, Toh 210). 84000: Translating the Words of the Buddha, 2018.
Hartmann, Jens Uwe. “Maitreyavyākaraṇa.” In Buddhist Manuscripts Volume III, edited by Jens Braarvig, 7–11. Manuscripts in the Schøyen Collection. Oslo: Hermes Publishing, 2006.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.
Jaini, Padmanabh S. “Stages in the Bodhisattva Career of the Tathāgata Maitreya.” In Maitreya, the Future Buddha, edited by Alan Sponberg and Helen Hardacre, 54–90. New York: Cambridge University Press, 1988.
Lévi, Sylvain. “Maitreya le Consolateur.” In Etudes d’Orientalisme publiées par le Musée Guimet à la Mémoire de Raymonde Linossier 2: 355–402. Paris: Ernest Leroux, 1932.
Liljenberg, Karen, trans. (2016a). The Question of Maitreya (1) (Maitreyaparipṛcchā, Toh 85). 84000: Translating the Words of the Buddha.
Liljenberg, Karen, trans. (2016b). The Question of Maitreya (2) on the Eight Qualities (Maitreyaparipṛcchādharmāṣṭa, Toh 86). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan, trans. (2018a) The King of Samādhis Sūtra (Samādhirājasūtra, Toh 127). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan, trans. (2018b). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan, trans. (2021) The Stem Array (Gaṇḍavyūha, Toh 44-45). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan, trans. (2023) The Sūtra of the Sublime Golden Light (1) (Suvarṇaprabhāsottamasūtra, Toh 555). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan, trans. (2024a) The Sūtra of the Sublime Golden Light (2) (Suvarṇaprabhāsottamasūtra, Toh 556). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan, trans. (2024b) The Sūtra of the Sublime Golden Light (3) (Suvarṇaprabhāsottamasūtra, Toh 557). 84000: Translating the Words of the Buddha.
Sponberg, Alan, and Helen Hardacre, eds. Maitreya, the Future Buddha. New York: Cambridge University Press, 1988.
Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.
