In The Questions of Guṇaratnasaṅkusumita, the sūtra’s interlocutor, Guṇaratnasaṅkusumita, asks the Buddha Śākyamuni whether there might be other buddhas in other realms whose names carry the power to produce awakening. The Buddha responds that there are, in fact, buddhas whose names are so efficacious that simply by remembering them, the disciple will be awakened. The Buddha then names the buddhas of the ten directions, their worlds and eons, and the specific effects that knowing each of their names will have on disciples with faith.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Ewing translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Questions of Guṇaratnasaṅkusumita is primarily concerned with the benefits that arise from remembering the names of various buddhas in different realms. Like many sūtras, this scripture begins with an interlocutor raising a question to the Buddha Śākyamuni. In this case it is the bodhisattva Guṇaratnasaṅkusumita, who asks whether there are buddhas whose very names carry such transformative power as to elevate the beings who hear these names to buddhahood. Śākyamuni replies that there are ten buddhas whose names hold such power. The sūtra continues with the Buddha naming and describing these buddhas and their realms, as well as declaring the specific effects that knowledge of their names ensures. The buddhas are described as residing in each of the ten directions and, while some of their names appear in other sūtras, most of them appear to be unique to this scripture, as are the names of their realms.
The notion that a disciple can become destined for awakening merely by recalling the names of buddhas who live in other realms appears in a number of Great Vehicle sūtras. In the Tibetan Kangyur these sūtras are found scattered throughout the sūtra collections. While a number of organizing principles were employed when the editors of the Kangyur structured this collection, the texts concerned with the liberating effects of the names of various buddhas were, however, not grouped based on this subject matter but instead were dispersed throughout the sūtra collections following other editorial priorities.
While The Questions of Guṇaratnasaṅkusumita is a member of the Ratnakūṭa collection, a slightly different version of this sūtra also appears in the general sūtra section under the title The Ten Buddhas. These two texts are identical in most respects, but in several instances the names of the various world systems, eons, and buddhas differ, sometimes in part, sometimes entirely. The summary verses, which appear after each presentation of the individual buddhas, are also, for the most part, different in the two texts. Interestingly, although both texts attest to having been translated into Tibetan by the same group of people, it appears that the inclusion of The Ten Buddhas into the canon may have occurred at a later time, since The Questions of Guṇaratnasaṅkusumita is listed in the earliest catalog of Tibetan translations, the Denkarma (ldan dkar ma), while The Ten Buddhas is not.1 Regardless of these historical uncertainties, both of these sūtras are good representatives of the genre of Great Vehicle literature in which the virtues embodied in the names of the buddhas are extolled and declared to guarantee a future awakening for all who remember them.
The Questions of Guṇaratnasaṅkusumita is no longer extant in Sanskrit but is included in the Chinese canon.2 It was translated into Chinese sometime between 706 and 713
Thus did I hear at one time. The Blessed One was residing at Vulture Peak Mountain in Rājagṛha together with a great assembly of one thousand two hundred fifty monks and many thousands of bodhisattvas. Included in the assembly at that time was a bodhisattva great being, a Licchavi prince from the city of Vaiśālī named Guṇaratnasaṅkusumita. The bodhisattva great being Guṇaratnasaṅkusumita rose from his seat, draped his upper robe over one shoulder, and knelt with his right knee on the ground. With joined palms, he bowed toward the Blessed One and inquired, “If the Blessed One would grant me the opportunity to request instruction, I would like to ask a question of the honored, blessed, thus-gone, worthy, perfect Buddha.”
The Blessed One replied to the bodhisattva great being Guṇaratnasaṅkusumita, “Guṇaratnasaṅkusumita, do ask the thus-gone, worthy, perfect Buddha whatever you wish. Then I will address your questions and set your mind at ease.”
The bodhisattva great being Guṇaratnasaṅkusumita then asked the Blessed One, “Blessed One, are there presently blessed buddhas residing alive and well in other world systems whose names, when remembered, cause noble sons and daughters[F.262.b] to swiftly and fully awaken to unexcelled and perfect buddhahood?”
“Very good, Guṇaratnasaṅkusumita,” the Blessed One responded to the bodhisattva great being Guṇaratnasaṅkusumita, “very good! Guṇaratnasaṅkusumita, your motivation for asking this question of the Thus-Gone One is to benefit and bring happiness to many beings now and in the future. You have asked this question out of love for the world and to benefit, help, and bring happiness to bodhisattvas, gods, and humans. Very good, Guṇaratnasaṅkusumita! Therefore, Guṇaratnasaṅkusumita, listen well and pay attention. I will explain it to you.”
“Blessed One, I shall do that!” said the bodhisattva great being Guṇaratnasaṅkusumita, and he listened as the Blessed One had instructed.
The Blessed One said, “Guṇaratnasaṅkusumita, to the east of here is a world system known as Arrayed with the Qualities of All Phenomena. There the thus-gone, worthy, perfect Buddha Array of Immense Precious Qualities Like the King of Splendor currently resides, alive and well. That eon is known as Gathering of Complete Abundance. There, the lifespan of sentient beings is immeasurable. That blessed one’s full retinue of bodhisattvas is also innumerable. When faithful noble sons and daughters remember the name of the blessed, thus-gone, worthy, perfect Buddha Array of Immense Precious Qualities Like the King of Splendor,[F.263.a] sixty thousand eons of wandering in cyclic existence are negated.
“From their next lives onward, they will attain the dhāraṇī called unhindered teaching. They will be provided with the eloquence of4 the blessed buddhas in a hundred million buddhafields. When they teach the Dharma, they will have no trepidation. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the south of here is a world system known as Arrayed with Precious Qualities. There, the thus-gone, worthy, perfect Buddha King of Splendor Arrayed with the Glory of Precious Qualities currently resides, alive and well. That eon is known as Flourishing Qualities. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha King of Splendor Arrayed with the Glory of Precious Qualities will, immediately in their next lives, attain the absorption known as the sun disk’s universal illumination. They will also attain an array of the immeasurable qualities of the buddhafields. Immediately in their next lives they will attain the thirty-two marks of a great being. They will be born into the buddhafield of their aspiration prayers. Since for them only a single rebirth remains, they will fully awaken to unexcelled and perfect buddhahood. They will also achieve unceasing eloquence. Regarding this, it is said:[F.263.b]
“Guṇaratnasaṅkusumita, to the west of here is a world system known as Free of All Misery and Darkness. There, the thus-gone, worthy, perfect Buddha Glorious Array of Eloquence in All Teachings currently resides, alive and well. That eon is known as Beautiful Śākya. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Glorious Array of Eloquence in All Teachings will not meet their deaths because of a blade. Furthermore, they will not meet their deaths because of poison, water, or fire, and they will have a miraculous rebirth. Immediately in their next lives they will attain the dhāraṇī called one hundred powers. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the north of here is a world system known as Free of Darkness and Gloom. There, the thus-gone, worthy, perfect Buddha Intelligence Arrayed with Immeasurable Eloquence currently resides, alive and well. That eon is known as Holding Great Renown. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Intelligence Arrayed with Immeasurable Eloquence[F.264.a] will please tens of billions of buddhas. They will attain the dhāraṇī called following everywhere, as well as the dhāraṇī known as inexhaustible casket, and will subsequently fully awaken to unexcelled and perfect buddhahood. They will not be born into the three lower realms. They will liberate all beings in the lower realms of whichever buddhafields they are born into as they engage in the conduct of bodhisattvas. They will never regress in their progress toward unexcelled and perfect buddhahood. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the southeast of here is a world system known as Very Beautiful Array. There, the thus-gone, worthy, perfect Buddha King of the Sound of a Thousand Thunderclaps currently resides, alive and well. That eon is known as Emergence of Qualities. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha King of the Sound of a Thousand Thunderclaps will, immediately in their next lives, attain the fourfold fearlessness, the four bases of miraculous powers, and great love, as well as great compassion. They will attain the eighteen unique qualities of the buddhas. They will attain the array of qualities just as they are in the buddhafield of the Thus-Gone One Amitāyus. Following a female birth,[F.264.b] they will be born into the body of a man. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the southwest of here is a world system known as Immeasurable Array. There, the thus-gone, worthy, perfect Buddha Glorious Supremely Golden Light resides, alive and well. That eon is known as Creation of All Qualities. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Glorious Supremely Golden Light please ninety million blessed buddhas just by hearing that name. They will attain the absorption known as elevating all beings to greatness. Why is it called elevating all beings to greatness? When a noble son or daughter rests in this absorption, subsequently teaches the Dharma, and attains the nature of that absorption while teaching the Dharma, it brings happiness to all beings within the world systems of a great trichiliocosm. For example, this is just like how all beings in the buddhafield of the thus-gone, worthy, perfect Buddha Manojña attain happiness together, and how all the beings in the lower realms there are freed, and how after being freed from the lower realms they attain the bodies of gods and humans and are certain to attain unexcelled and perfect buddhahood.[F.265.a] Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the northwest of here is a world system known as Free of Evil Deeds. There, the thus-gone, worthy, perfect Buddha King of Splendor with Many Glorious Appearances resides, alive and well. That eon is known as Flourishing of Householders. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha King of Splendor with Many Glorious Appearances will, immediately in their next lives, attain the dhāraṇī called array of immeasurable eloquence. With little effort, they will come to possess the array of qualities of the buddhafield of the thus-gone, worthy, perfect Buddha Amitāyus. They will hear the discourses of eight hundred million buddhas and remember them. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the northeast of here is a world system known as Transcending All Misery. There, the thus-gone, worthy, perfect Buddha He Who Attained Awakening after Countless Millions of Eons resides, alive and well. That eon[F.265.b] is known as Array of Eloquence. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha He Who Attained Awakening after Countless Millions of Eons will, immediately in their next lives, attain the excellent eloquence of speech endowed with the sixty qualities, and they will attain the development of roots of virtue before eight hundred million buddhas. Regarding this, it is said:
“Guṇaratnasaṅkusumita, above here is a world system known as Splendor Arrayed with Immeasurable Qualities. There the thus-gone, worthy, perfect Buddha Array of Light Constantly Proclaiming Pure Gold and Space abides, alive and well. That eon is known as Attaining the Immeasurable. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Array of Light Constantly Proclaiming Pure Gold and Space purify an immeasurable aggregate of discipline. They also purify an immeasurable aggregate of absorption, an immeasurable aggregate of insight, an immeasurable aggregate of liberation, and an immeasurable aggregate of liberated wisdom vision. They will also progress through the levels. They will attain speech that is worthy of being accepted.[F.266.a] They will attain excellent eloquence free from hesitation. They will swiftly and fully awaken to unexcelled and perfect buddhahood. They will understand the symbols of letters and sounds. They will attain lofty castes and exalted lineages. They will attain the five superknowledges. They will remember their former lives. They will attain the eighteen unique qualities of the buddhas. Regarding this, it is said:
“Guṇaratnasaṅkusumita, below here is a world system known as Delighting in Inseparability. There, the thus-gone, worthy, perfect Buddha Splendorous Light Manifesting in the Manner of All Phenomena abides, alive and well. That eon is known as Gathering of Wisdom. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Splendorous Light Manifesting in the Manner of All Phenomena will, immediately in their next lives, attain the dhāraṇī called accomplishing buddhahood. With just one rebirth remaining, they will fully awaken to unexcelled and perfect buddhahood. They will hear the Dharma teachings of ninety million buddhas, and, upon hearing them, they will remember them all. Regarding this, it is said:
Then the bodhisattva great being Guṇaratnasaṅkusumita, as well as the bodhisattva great being Eloquent Voice Endowed with All Precious Qualities, attained dhāraṇī. Eighty million bodhisattvas attained the level of progressing irreversibly toward unexcelled and perfect awakening, and thirty thousand gods and humans aroused the mind set upon unexcelled and perfect awakening.6
After the Blessed One said those words, the bodhisattva great being Guṇaratnasaṅkusumita, the entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the Buddha’s words.
This concludes The Questions of Guṇaratnasaṅkusumita, the thirty-fourth of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.
Translated, edited, and finalized by the Indian scholars Jinamitra and Prajñāvarman, as well as the chief editor-translator Bandé Yeshé Dé and others.
In The Questions of Guṇaratnasaṅkusumita, the sūtra’s interlocutor, Guṇaratnasaṅkusumita, asks the Buddha Śākyamuni whether there might be other buddhas in other realms whose names carry the power to produce awakening. The Buddha responds that there are, in fact, buddhas whose names are so efficacious that simply by remembering them, the disciple will be awakened. The Buddha then names the buddhas of the ten directions, their worlds and eons, and the specific effects that knowing each of their names will have on disciples with faith.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Ewing translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Questions of Guṇaratnasaṅkusumita is primarily concerned with the benefits that arise from remembering the names of various buddhas in different realms. Like many sūtras, this scripture begins with an interlocutor raising a question to the Buddha Śākyamuni. In this case it is the bodhisattva Guṇaratnasaṅkusumita, who asks whether there are buddhas whose very names carry such transformative power as to elevate the beings who hear these names to buddhahood. Śākyamuni replies that there are ten buddhas whose names hold such power. The sūtra continues with the Buddha naming and describing these buddhas and their realms, as well as declaring the specific effects that knowledge of their names ensures. The buddhas are described as residing in each of the ten directions and, while some of their names appear in other sūtras, most of them appear to be unique to this scripture, as are the names of their realms.
The notion that a disciple can become destined for awakening merely by recalling the names of buddhas who live in other realms appears in a number of Great Vehicle sūtras. In the Tibetan Kangyur these sūtras are found scattered throughout the sūtra collections. While a number of organizing principles were employed when the editors of the Kangyur structured this collection, the texts concerned with the liberating effects of the names of various buddhas were, however, not grouped based on this subject matter but instead were dispersed throughout the sūtra collections following other editorial priorities.
While The Questions of Guṇaratnasaṅkusumita is a member of the Ratnakūṭa collection, a slightly different version of this sūtra also appears in the general sūtra section under the title The Ten Buddhas. These two texts are identical in most respects, but in several instances the names of the various world systems, eons, and buddhas differ, sometimes in part, sometimes entirely. The summary verses, which appear after each presentation of the individual buddhas, are also, for the most part, different in the two texts. Interestingly, although both texts attest to having been translated into Tibetan by the same group of people, it appears that the inclusion of The Ten Buddhas into the canon may have occurred at a later time, since The Questions of Guṇaratnasaṅkusumita is listed in the earliest catalog of Tibetan translations, the Denkarma (ldan dkar ma), while The Ten Buddhas is not.1 Regardless of these historical uncertainties, both of these sūtras are good representatives of the genre of Great Vehicle literature in which the virtues embodied in the names of the buddhas are extolled and declared to guarantee a future awakening for all who remember them.
The Questions of Guṇaratnasaṅkusumita is no longer extant in Sanskrit but is included in the Chinese canon.2 It was translated into Chinese sometime between 706 and 713
Thus did I hear at one time. The Blessed One was residing at Vulture Peak Mountain in Rājagṛha together with a great assembly of one thousand two hundred fifty monks and many thousands of bodhisattvas. Included in the assembly at that time was a bodhisattva great being, a Licchavi prince from the city of Vaiśālī named Guṇaratnasaṅkusumita. The bodhisattva great being Guṇaratnasaṅkusumita rose from his seat, draped his upper robe over one shoulder, and knelt with his right knee on the ground. With joined palms, he bowed toward the Blessed One and inquired, “If the Blessed One would grant me the opportunity to request instruction, I would like to ask a question of the honored, blessed, thus-gone, worthy, perfect Buddha.”
The Blessed One replied to the bodhisattva great being Guṇaratnasaṅkusumita, “Guṇaratnasaṅkusumita, do ask the thus-gone, worthy, perfect Buddha whatever you wish. Then I will address your questions and set your mind at ease.”
The bodhisattva great being Guṇaratnasaṅkusumita then asked the Blessed One, “Blessed One, are there presently blessed buddhas residing alive and well in other world systems whose names, when remembered, cause noble sons and daughters[F.262.b] to swiftly and fully awaken to unexcelled and perfect buddhahood?”
“Very good, Guṇaratnasaṅkusumita,” the Blessed One responded to the bodhisattva great being Guṇaratnasaṅkusumita, “very good! Guṇaratnasaṅkusumita, your motivation for asking this question of the Thus-Gone One is to benefit and bring happiness to many beings now and in the future. You have asked this question out of love for the world and to benefit, help, and bring happiness to bodhisattvas, gods, and humans. Very good, Guṇaratnasaṅkusumita! Therefore, Guṇaratnasaṅkusumita, listen well and pay attention. I will explain it to you.”
“Blessed One, I shall do that!” said the bodhisattva great being Guṇaratnasaṅkusumita, and he listened as the Blessed One had instructed.
The Blessed One said, “Guṇaratnasaṅkusumita, to the east of here is a world system known as Arrayed with the Qualities of All Phenomena. There the thus-gone, worthy, perfect Buddha Array of Immense Precious Qualities Like the King of Splendor currently resides, alive and well. That eon is known as Gathering of Complete Abundance. There, the lifespan of sentient beings is immeasurable. That blessed one’s full retinue of bodhisattvas is also innumerable. When faithful noble sons and daughters remember the name of the blessed, thus-gone, worthy, perfect Buddha Array of Immense Precious Qualities Like the King of Splendor,[F.263.a] sixty thousand eons of wandering in cyclic existence are negated.
“From their next lives onward, they will attain the dhāraṇī called unhindered teaching. They will be provided with the eloquence of4 the blessed buddhas in a hundred million buddhafields. When they teach the Dharma, they will have no trepidation. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the south of here is a world system known as Arrayed with Precious Qualities. There, the thus-gone, worthy, perfect Buddha King of Splendor Arrayed with the Glory of Precious Qualities currently resides, alive and well. That eon is known as Flourishing Qualities. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha King of Splendor Arrayed with the Glory of Precious Qualities will, immediately in their next lives, attain the absorption known as the sun disk’s universal illumination. They will also attain an array of the immeasurable qualities of the buddhafields. Immediately in their next lives they will attain the thirty-two marks of a great being. They will be born into the buddhafield of their aspiration prayers. Since for them only a single rebirth remains, they will fully awaken to unexcelled and perfect buddhahood. They will also achieve unceasing eloquence. Regarding this, it is said:[F.263.b]
“Guṇaratnasaṅkusumita, to the west of here is a world system known as Free of All Misery and Darkness. There, the thus-gone, worthy, perfect Buddha Glorious Array of Eloquence in All Teachings currently resides, alive and well. That eon is known as Beautiful Śākya. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Glorious Array of Eloquence in All Teachings will not meet their deaths because of a blade. Furthermore, they will not meet their deaths because of poison, water, or fire, and they will have a miraculous rebirth. Immediately in their next lives they will attain the dhāraṇī called one hundred powers. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the north of here is a world system known as Free of Darkness and Gloom. There, the thus-gone, worthy, perfect Buddha Intelligence Arrayed with Immeasurable Eloquence currently resides, alive and well. That eon is known as Holding Great Renown. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Intelligence Arrayed with Immeasurable Eloquence[F.264.a] will please tens of billions of buddhas. They will attain the dhāraṇī called following everywhere, as well as the dhāraṇī known as inexhaustible casket, and will subsequently fully awaken to unexcelled and perfect buddhahood. They will not be born into the three lower realms. They will liberate all beings in the lower realms of whichever buddhafields they are born into as they engage in the conduct of bodhisattvas. They will never regress in their progress toward unexcelled and perfect buddhahood. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the southeast of here is a world system known as Very Beautiful Array. There, the thus-gone, worthy, perfect Buddha King of the Sound of a Thousand Thunderclaps currently resides, alive and well. That eon is known as Emergence of Qualities. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha King of the Sound of a Thousand Thunderclaps will, immediately in their next lives, attain the fourfold fearlessness, the four bases of miraculous powers, and great love, as well as great compassion. They will attain the eighteen unique qualities of the buddhas. They will attain the array of qualities just as they are in the buddhafield of the Thus-Gone One Amitāyus. Following a female birth,[F.264.b] they will be born into the body of a man. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the southwest of here is a world system known as Immeasurable Array. There, the thus-gone, worthy, perfect Buddha Glorious Supremely Golden Light resides, alive and well. That eon is known as Creation of All Qualities. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Glorious Supremely Golden Light please ninety million blessed buddhas just by hearing that name. They will attain the absorption known as elevating all beings to greatness. Why is it called elevating all beings to greatness? When a noble son or daughter rests in this absorption, subsequently teaches the Dharma, and attains the nature of that absorption while teaching the Dharma, it brings happiness to all beings within the world systems of a great trichiliocosm. For example, this is just like how all beings in the buddhafield of the thus-gone, worthy, perfect Buddha Manojña attain happiness together, and how all the beings in the lower realms there are freed, and how after being freed from the lower realms they attain the bodies of gods and humans and are certain to attain unexcelled and perfect buddhahood.[F.265.a] Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the northwest of here is a world system known as Free of Evil Deeds. There, the thus-gone, worthy, perfect Buddha King of Splendor with Many Glorious Appearances resides, alive and well. That eon is known as Flourishing of Householders. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha King of Splendor with Many Glorious Appearances will, immediately in their next lives, attain the dhāraṇī called array of immeasurable eloquence. With little effort, they will come to possess the array of qualities of the buddhafield of the thus-gone, worthy, perfect Buddha Amitāyus. They will hear the discourses of eight hundred million buddhas and remember them. Regarding this, it is said:
“Guṇaratnasaṅkusumita, to the northeast of here is a world system known as Transcending All Misery. There, the thus-gone, worthy, perfect Buddha He Who Attained Awakening after Countless Millions of Eons resides, alive and well. That eon[F.265.b] is known as Array of Eloquence. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha He Who Attained Awakening after Countless Millions of Eons will, immediately in their next lives, attain the excellent eloquence of speech endowed with the sixty qualities, and they will attain the development of roots of virtue before eight hundred million buddhas. Regarding this, it is said:
“Guṇaratnasaṅkusumita, above here is a world system known as Splendor Arrayed with Immeasurable Qualities. There the thus-gone, worthy, perfect Buddha Array of Light Constantly Proclaiming Pure Gold and Space abides, alive and well. That eon is known as Attaining the Immeasurable. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Array of Light Constantly Proclaiming Pure Gold and Space purify an immeasurable aggregate of discipline. They also purify an immeasurable aggregate of absorption, an immeasurable aggregate of insight, an immeasurable aggregate of liberation, and an immeasurable aggregate of liberated wisdom vision. They will also progress through the levels. They will attain speech that is worthy of being accepted.[F.266.a] They will attain excellent eloquence free from hesitation. They will swiftly and fully awaken to unexcelled and perfect buddhahood. They will understand the symbols of letters and sounds. They will attain lofty castes and exalted lineages. They will attain the five superknowledges. They will remember their former lives. They will attain the eighteen unique qualities of the buddhas. Regarding this, it is said:
“Guṇaratnasaṅkusumita, below here is a world system known as Delighting in Inseparability. There, the thus-gone, worthy, perfect Buddha Splendorous Light Manifesting in the Manner of All Phenomena abides, alive and well. That eon is known as Gathering of Wisdom. The faithful noble sons and daughters who remember the name of the blessed, thus-gone, worthy, perfect Buddha Splendorous Light Manifesting in the Manner of All Phenomena will, immediately in their next lives, attain the dhāraṇī called accomplishing buddhahood. With just one rebirth remaining, they will fully awaken to unexcelled and perfect buddhahood. They will hear the Dharma teachings of ninety million buddhas, and, upon hearing them, they will remember them all. Regarding this, it is said:
Then the bodhisattva great being Guṇaratnasaṅkusumita, as well as the bodhisattva great being Eloquent Voice Endowed with All Precious Qualities, attained dhāraṇī. Eighty million bodhisattvas attained the level of progressing irreversibly toward unexcelled and perfect awakening, and thirty thousand gods and humans aroused the mind set upon unexcelled and perfect awakening.6
After the Blessed One said those words, the bodhisattva great being Guṇaratnasaṅkusumita, the entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the Buddha’s words.
This concludes The Questions of Guṇaratnasaṅkusumita, the thirty-fourth of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.
Translated, edited, and finalized by the Indian scholars Jinamitra and Prajñāvarman, as well as the chief editor-translator Bandé Yeshé Dé and others.
In the Denkarma, The Questions of Guṇaratnasaṅkusumita is included in the Ratnakūṭa section. See Denkarma, 296.a7 and Herrmann-Pfandt 2008, 33–34 (no. 58).
The Tibetan text indicates the end of the Buddha’s speech here. However, we have tentatively marked the final verse just above as the end of the Buddha’s speech, to better fit the narrative. This anomaly and the preceding note may point to some form of manuscript corruption, either in the Tibetan transmission of this sūtra or its preceding history.
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
Second of the five pure aggregates.
First of the five pure aggregates.
Third of the five pure aggregates.
Fifth of the five pure aggregates.
Fourth of the five pure aggregates.
The buddha associated with longevity.
The name of an eon in which the Buddha He Who Attained Awakening after Countless Millions of Eons resides.
The name of a buddha in the eastern direction.
The name of a buddha in the above direction.
The name of a world system in the southern direction.
The name of a world system in the eastern direction.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
The name of an eon in which the Buddha Array of Light Constantly Proclaiming Pure Gold and Space abides.
These are determination, discernment, diligence, and meditative concentration.
The name of an eon in which the Buddha Glorious Array of Eloquence in All Teachings resides.
The name of an eon in which the Buddha Glorious Supremely Golden Light resides.
The name of a world system in the below direction.
This term is used in various ways. For instance, it refers to the mental capacity of not forgetting, enabling one in particular to cultivate positive forces and to ward off negativity. It is also very commonly used as a term for mystical verses similar to mantras, the usage of which will grant a particular power.
Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.
A bodhisattva.
The name of an eon in which the Buddha King of the Sound of a Thousand Thunderclaps resides.
Five supernatural faculties result from meditative concentration: divine sight, divine hearing, knowing others’ minds, recollecting past lives, and the ability to perform miracles.
The name of an eon in which the Buddha King of Splendor with Many Glorious Appearances resides.
The name of an eon in which the Buddha King of Splendor Arrayed with the Glory of Precious Qualities resides.
Fearlessness in declaring that one has (1) awakened, (2) ceased all illusions, (3) taught the obstacles to awakening, and (4) shown the way to liberation.
The name of a world system in the western direction.
The name of a world system in the northern direction.
The name of a world system in the northwestern direction.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
The name of an eon in which the Buddha Array of Immense Precious Qualities Like the King of Splendor resides.
The name of an eon in which the Buddha Splendorous Light Manifesting in the Manner of All Phenomena resides.
The name of a buddha in the western direction.
The name of a buddha in the southwestern direction.
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 bodhisattva who requests this teaching.
The name of a buddha in the northeastern direction.
The name of an eon in which the Buddha Intelligence Arrayed with Immeasurable Eloquence resides.
The name of a world system in the southwestern direction.
The name of a buddha in the northern direction.
An Indian Kashmiri paṇḍita who was resident in Tibet during the late eighth and early ninth centuries. He worked with multiple Tibetan translators on the translation of several sūtras.
The name of a buddha in the southern direction.
The name of a buddha in the northwestern direction.
The name of a buddha in the southeastern direction.
An ancient republican state, located in northern India.
The name of a buddha mentioned in the teaching.
A Bengali Buddhist writer who lived during the reigns of King Gopāla I of Bengal (750–75 ᴄᴇ) and King Trisong Detsen of Tibet (775–97 ᴄᴇ), under whose auspices he came to Tibet. He contributed to the translation of seventy-seven Buddhist works from Sanskrit into Tibetan and is the author of three commentaries preserved in the Tengyur.
The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.
The eight qualities of a buddha’s voice are variously presented. According to the Pāli Mahāgovindasutta (Dīghanikāya 19) a buddha’s voice is fluent, intelligible, sweet, audible, sustained, distinct, deep, and resonant.
The name of a world system in the above direction.
’phags pa yon tan rin chen me tog kun tu rgyas pas zhus pa zhes bya ba theg pa chen po’i mdo. Toh 78, Degé Kangyur vol. 43 (dkon brtsegs, ca), folios 261.b–266.b.
’phags pa yon tan rin chen me tog kun tu rgyas pas zhus 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. 43, pp. 757–68.
’phags pa yon tan rin chen me tog kun tu rgyas pas zhus pa zhes bya ba theg pa chen po’i mdo. Stok Palace Kangyur vol. 39 (dkon brtsegs, ca), folios 432.a–439.a.
sangs rgyas bcu pa’i mdo (Daśabuddhakasūtra) [Sūtra of the Ten Buddhas]. Toh 272, Degé Kangyur vol. 68 (mdo sde, ya), folios 21.b–26.b.
Buswell, Robert E., and Donald S. Lopez Jr. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press, 2013.
Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
