This sūtra, one of the longest scriptures in the General Sūtra section of the Kangyur, outlines the path of the Great Vehicle as it is journeyed by bodhisattvas in pursuit of awakening. The teaching, which is delivered by the Buddha Śākyamuni to a host of bodhisattvas from faraway worlds as well as a selection of his closest hearer students, such as Śāradvatīputra and Ānanda, elucidates in particular the practice of engendering and strengthening the mind of awakening, as well as the practice of bodhisattva conduct for the sake of all other beings.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor and James Gentry produced the translation and Andreas Doctor compared the draft translation with the Tibetan and edited the text.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generosity of the sponsors who made work on this text possible is gratefully acknowledged. Their dedication is as follows: For Huang Yi-Hsong, Huang Tsai Shun-Ching, and all sentient beings.
Upholding the Roots of Virtue is one of the most extensive sūtras in the Tibetan Kangyur, spanning no fewer than 452 Tibetan pages. Apart from a brief summary of the text by Csoma de Körös in 1836,1 the sūtra has never, to our knowledge, received sustained scholarly attention. While the Sanskrit source text appears to have disappeared, we do have translations of this sūtra into Chinese and Tibetan. The Chinese translation, Fo shuo hua shou jing 佛說華手經 (Taishō 657), was produced by the renowned translator Kumārajīva (344–413
The Tibetan translation was produced by translators who flourished during the late eighth and early ninth centuries when the majority of Indian Great Vehicle sūtras were translated into Tibetan.2 The main translator of this sūtra was a relatively unknown person by the name of Leki Dé who, as was customary with such translations, was assisted in his task by an Indian scholar, the renowned Indian preceptor Prajñāvarman. The translation was later revised and finalized by Prajñāvarman and another influential Indian paṇḍita, Jñānagarbha, as well as the prolific translator and chief editor Yeshé Dé. While the more than one hundred Kangyur translations to which Yeshé Dé is said to have contributed are generally of very high quality, in working on this sūtra we found that certain sections of the Tibetan translation lacked the clarity and precision that otherwise characterize translations that acknowledge Yeshé Dé’s editorial involvement. We have recorded these passages in the notes, with the hope that scholars might take up the task of comparing them closely with other Tibetan versions and Kumārajīva’s Chinese translation. In producing this English translation, we have based our work on the Degé xylograph Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) Kangyur and, in the case of several particularly difficult terms and passages, comparison with the Stok Palace manuscript Kangyur and Kumārajīva’s Chinese translation.
The content of the sūtra is structured into fifteen chapters in which the Buddha Śākyamuni teaches a gathering of bodhisattvas from other worlds as well as a small selection of his closest hearer students, such as Śāradvatīputra and Ānanda, a variety of topics roughly centered on how to arouse, sustain, and practice the mind of awakening. The topic of “upholding the roots of virtue” is treated in this Great Vehicle context. A classic account, found in Vasubandhu’s Abhidharmakośabhāṣyam,3 for example, describes virtuous roots (kuśalamūla, dge ba’i rtsa ba) as being of three types: absence of desire (alobha, ma chags pa), absence of hatred (adveṣa, zhe sdang med pa), and absence of error (amoha, gti mug med pa). The Mahāprajñāpāramitāśāstra attributed to Nāgārjuna explains them as follows:
There are three roots of good: i) absence of desire; ii) absence of hatred; iii) absence of delusion. All the good dharmas derive their birth and their increase from the three roots of good, just as plants, trees, grasses, and bushes derive their arising and growth from their roots. This is why they are called ‘roots of good.’4
Thus, when these factors are present in a person they will influence the accumulation and ripening of actions (karman, las) performed by that person. As that process continues, both mundane abundance in the higher realms as well as ultimate liberation and the transcendence of suffering can be attained. In this way, roots of virtue serve as the driving force for accomplishment and can be dedicated (pariṇāma, bsngo ba) toward general and particular achievements. All the while it is crucial to avoid what is termed the severance of the roots of virtue (dge rtsa chad pa) that may otherwise occur when someone adopts and adheres to a wrong view (mithyādṛṣṭi, log lta). Since they are the fundamental factors for progress on the path, roots of virtue have also been associated with the principle of “potential” or “class” (gotra, rigs).5
In this sūtra we find descriptions of the ways buddhas inspire sentient beings to bring forth roots of virtue in their streams of being, and we hear of how bodhisattvas embrace their roots of virtue with dedication and aspiration, thereby enabling them to achieve ever greater accomplishments. As a Great Vehicle sūtra, Upholding the Roots of Virtue stresses the importance of ensuring the unbroken continuity of virtuous roots, such that they do not come to a final end with the attainment of nirvāṇa and the exhaustion of the five aggregates.
The chapters in the sūtra may be briefly synopsized as follows:
As the sūtra opens, the Buddha Śākyamuni is in the Kalandakanivāpa, at the Veṇuvana in Rājagṛha. He is joined by great hearers and bodhisattvas, who have just completed their summer retreats. The Buddha performs a miracle, causing the venerable Mahākāśyapa and five hundred monks to come before him in an instant, having traveled all the way from the Indraśailaguha cave on Vaidehaka Mountain. A Dharma dialogue ensues between Mahākāśyapa and the Buddha, culminating in the Buddha performing another miracle whereby innumerable human and nonhuman beings are drawn to the site of the Buddha’s residence. With his own miraculous abilities Maudgalyāyana creates a magnificent venue for the Buddha’s teaching, and the Buddha decides to deliver a teaching to dispel all the doubts and hesitation in his bodhisattva followers.
Within the gathering a youth known as Padmaśrīgarbha wishes to receive a teaching. Knowing the youth’s thoughts, the Buddha Śākyamuni projects a light that reaches across innumerable universes. In a distant realm a bodhisattva by the name of Jālinīprabha notices the light. When informed by the buddha of that realm, Single Jewel Ornament, about the source of the light, Jālinīprabha decides to travel to Jambudvīpa. Once there, the bodhisattva presents offerings to the Buddha who now begins to teach on the nature of reality. Similar events occur as the light and sounds of the Blessed One reach other buddha realms. As more visiting bodhisattvas appear before Śākyamuni, he teaches on the nature of sentient beings and buddhas, the world, and the bodhisattva path.
The many Dharma teachings have inspired a certain Dṛḍhamati to develop the mind of awakening, and hence he proceeds to express his understanding of the mind of awakening to the Buddha. The Blessed One responds by guiding Dṛḍhamati through an inquiry that illumines the virtues that ensue from a sustained commitment to the welfare and awakening of all beings.
In another distant realm the bodhisattva Luminous Sphere of Great Splendor has likewise noticed the lights and sounds. He obtains permission from the buddha Majestic Mountain to see the Buddha Śākyamuni, carrying gifts with him. When the Buddha subsequently teaches on the mind of awakening, he illustrates the subject matter through a colorful account of two royal brothers, Aśoka and Vigataśoka, who competed with each other to reach awakening first.
This chapter recounts the visits of numerous bodhisattvas from their respective buddha realms. Having noticed the extraordinary lights and sounds, the bodhisattvas seek clarification from the buddhas of their realms, and are inspired to make the journey to meet the Buddha Śākyamuni. Traveling miraculously, they soon arrive before Śākyamuni. They present their offerings and take their seats within the vast gathering that surrounds him. All the accounts of this chapter follow a similar pattern, thus amplifying the sense of the far-reaching, cosmic consequences of the Blessed One’s presence in Jambudvīpa.
At this point the Buddha Śākyamuni enters, and subsequently leaves, an extensive number of absorptions. Having finally emerged from the last of these concentrations, the immovable absorption, he delivers an extensive teaching to Śāradvatīputra on the entire bodhisattva path and the attainment of awakening. As part of this teaching, the Buddha recounts a number of stories from the distant past to illustrate his points, including stories about his own past lives as well as that of a previous buddha, Dīpaṃkara.
The Buddha Śākyamuni continues to teach Śāradvatīputra about the bodhisattva path, elaborating, through enumerations and illustrations, upon the behaviors of body, speech, and mind that are consistent or inconsistent with the bodhisattva’s altruistic resolve to reach awakening for the benefit of all beings. The Buddha relates the lengthy account of Prince Smṛtilābha and his encounter with the māra Muṣitasmṛti to illustrate how bodhisattvas ideally ought to set their altruistic motivation and follow through with this resolve in the face of extraordinary hardships. The themes that figure strongly throughout this chapter are the importance of renunciation and the consequent resolve to take monastic ordination for the sake of all beings, no matter what perilous situations might be encountered in this and future lives.
The Buddha Śākyamuni continues to teach Śāradvatīputra about the bodhisattva path. The Buddha begins with an explanation of the correct view and how it relates to physical and verbal conduct. He then shifts into an elaborate discourse replete with a series of exquisite analogies and stories that illustrate the vast merit in store for those who inspire a bodhisattva through Dharma teachings about the mind of awakening and encourage the bodhisattva to uphold those teachings and to train in them. The Buddha clearly states that such meritorious rewards pertain even to ordinary beings, hearers, or others who are not explicitly training in the bodhisattva path. He recounts stories of his own past lives and gives a series of similes to illustrate this point, including descriptions of the disastrous consequences in store for those who attempt to interfere with the bodhisattva’s sublime objectives. The discourse closes with a return to the bodhisattva’s view: emptiness.
A beggar called Vijayarakṣa then enters the assembly and asks the Buddha Śākyamuni how he might realize awakening while living a life of negative conduct and hardship through his dependence on the wealth of others. The Buddha reassures Vijayarakṣa that the mind of awakening pertains to all beings of pure intention regardless of social or economic position and prophesies that he will become a buddha. Thereupon Vijayarakṣa is elated, gives rise to the resolve set on awakening, and begins to levitate in the sky. The Buddha shows a smile, which radiates blue and yellow lights that dissolve into his own crown. When Ānanda inquires into the significance of the Buddha’s smile, among other related questions, the Buddha responds by relating a prophecy that foretells Vijayarakṣa’s eventual awakening. The Buddha then proceeds to outline the many negative karmic consequences of disparaging and interfering with a bodhisattva’s engendering of the mind of awakening. The chapter concludes with an episode in which a householder, also named Vijayarakṣa, enters the assembly as the Buddha is preaching about the repulsiveness of the human body as an object of desire. Vijayarakṣa objects that his wife does not fit these criteria, whereupon the Buddha teaches Vijayarakṣa by means of his supernatural powers that his wife too is repulsive. This inspires him to renounce the life of a householder and take ordination.
The Buddha Śākyamuni continues to teach Śāradvatīputra, giving a series of enumerations on the kinds of conduct that bodhisattvas should adopt and avoid. Prevalent themes include a bodhisattva’s ideal renunciation, diligence in pursuit of Dharma teachings, altruism, discipline, and great resolve. Included also are enumerations concerning how to avoid abandoning the mind of awakening, as well as admonitions against sectarianism, pride, and conceit. The chapter concludes with a lengthy teaching on how bodhisattvas should construct, restore, and worship stūpas.
Yet another figure called Vijayarakṣa, this time a seven-year-old boy, enters the assembly and requests the Buddha Śākyamuni for permission to take ordination. The Buddha responds with a profound teaching on the criteria for and nature of ordination, focusing on the mind of awakening as the ultimate benchmark. Śāradvatīputra, now curious as to the qualifications of the young boy, asks the Buddha a series of questions about him. The Buddha reports that Vijayarakṣa had already been an adept for several preceding eons. This prompts Śāradvatīputra to question Vijayarakṣa about ordination. Vijayarakṣa responds with a teaching on the ultimate nature of ordination and then vanishes. Śāradvatīputra’s subsequent astonishment forms the pretext for the Buddha to give a discourse on the qualifications, identity, observance, and benefits of a bodhisattva’s genuine ordination. The chapter concludes with the Buddha recounting the story of a prince’s renunciation of his kingdom, and his eventual ordination.
The Buddha Śākyamuni now addresses a teaching to Ānanda concerning how bodhisattvas should ideally comport themselves physically, verbally, and mentally when pursuing, receiving, and teaching the Dharma. The Buddha relates a story to illustrate how this kind of conduct with respect to Dharma results in being part of a pure Dharma retinue. The chapter concludes with the Buddha elaborating upon the sublime characteristics of a pure bodhisattva retinue.
The bodhisattva Dṛḍhamati and the bodhisattva Guhagupta, who accompanies him, now offer their shawls to the Buddha Śākyamuni to request that Dharma discourses might continue to be given in the future. After a number of miraculous displays are witnessed emerging from the shawls, Ānanda expresses his amazement. The Buddha responds by asking him to relate what he saw, and Ānanda follows suit with an elaborate description followed by questions. However, before the Buddha responds to Ānanda’s inquiries, he asks Ānanda to wait for the bodhisattva Dṛḍhamati to ask his questions. Dṛḍhamati then inquires about how beings “enter the gate” of the Dharma before launching into a series of questions concerning the entire bodhisattva path that all center upon whether and how teachers will bestow Dharma teachings in the future. The Buddha recounts how in a previous lifetime Dṛḍhamati had asked other buddhas those same questions. He then proceeds to teach on the gateways of Dharma, the nature of language, the nature of phenomena, and the meditative absorptions by which Dharma preachers acquire insight and eloquence. The chapter ends with the Buddha reassuring Dṛḍhamati that in the future there will be no shortage of beings who will acquire, through meditative absorption, the linguistic gateways into the Dharma and the requisite inspired eloquence to teach the Dharma.
The Buddha Śākyamuni continues his teaching to Dṛḍhamati, elaborating upon the many prerequisites and conditions for attaining the meditative absorptions through which Dharma teachings are given, as well as the ideal qualities of Dharma-teaching spiritual friends.
The Buddha Śākyamuni continues his teaching to Dṛḍhamati, this time with a brief instruction concerning how the superknowledges will be acquired based upon the worship, restoration, and cleansing of stūpas. The Buddha continues in this vein, relating the sublime features of his awakened body before dispensing a series of predictions to Ānanda and Kāśyapa concerning the difficulties of upholding this sūtra and others like it in future times.
Thus did I hear at one time. The Blessed One was at the Kalandakanivāpa in the Veṇuvana, near Rājagṛha—an abode for those who practice concentration, an abode for those who do not abide, an abode for those who dwell in emptiness, an abode for those who dwell in signlessness, and an abode for those who dwell in wishlessness. The Blessed One was there together with a great saṅgha of one hundred thousand monks, all of whom talked only little, remained in solitude, and diligently practiced meditative seclusion.
At one point the venerable Śāradvatīputra rose from his meditative seclusion[F.2.a] and went before the Blessed One. He bowed his head to the Blessed One’s feet and then sat to one side. Likewise did the venerable Mahāmaudgalyāyana, the venerable Mahākātyāyana, the venerable Mahākauṣṭhila, the venerable Kapphiṇa, the venerable Mahācunda, the venerable Subhūti, the venerable Amogharāja, the venerable Vāṣpa, the venerable Nanda, the venerable Ānanda, the venerable Nandaka, the venerable Kimbhīra,6 the venerable Upagupta, the venerable Nārada, the venerable Vasiṣṭha,7 the venerable Mokila, and the venerable Upāli, along with five hundred others who had all gained mastery. They all now rose from their afternoon meditation session and went before the Blessed One, bowed their heads to his feet, and sat to one side.
A party including the venerable Yaśodatta, the venerable Dhṛtarāṣṭra, the venerable Marutpūjita,8 the venerable Yaśaskāma, the venerable Nandisena, the venerable Nandikāma, and five hundred other monks had been traveling from Śrāvastī where they had spent the rainy season. Now they arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. They also went before the Blessed One, bowed their heads to his feet,[F.2.b] and sat to one side.
At that time another party consisting of the bodhisattva great being Ajita and one thousand bodhisattvas like him were likewise on the way from Campā where they had stayed during the rains retreat. When they arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha they also went before the Blessed One, bowed their heads to his feet, and sat to one side.
Traveling at that time were also the bodhisattva great beings Bhadrapāla, Ratnākara, Susārthavāha, Guhagupta, Naradatta, Indradatta, Varuṇa, Brahmādeva, Balabhadra, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇīṃdhara, Amṛtaṃdhara, Susthitamati, Anantamati, Dṛḍhamati, Trailokyavikrāmin, Anantavikrāmin, Aprameyavikrāmin, Vajrapadavikrāmin, Amoghapadavikrāmin, Acalapadavikrāmin, Mahāpratibhāna, Tīkṣṇapratibhāna, Gambhīrapratibhāna, Anantapratibhāna, Aprameyapratibhāna, Mañjuśrīkumārabhūta, Padmaśrīgarbha, Dharmodgata, Ratnapāṇi, Ratnadhara, Bearer of the Armor for Infinite Eons, Bearer of the Armor of Female Forms, Bearer of the Armor of Male Forms, Bearer of the Armor of the Forms of Sentient Beings, Infinite Leader, Unfathomable Leader, and Leader Destroying All Reference Points.[F.3.a] All these bodhisattva great beings had equally donned the armor of activity, and while they had observed the rains retreat at different locations, they were now gathered in one group, and so they also arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. Upon their arrival, they went before the Blessed One, bowed their heads to his feet, and sat to one side.
Knowing that this gathering of bodhisattva great beings had assembled, the Blessed One performed a miraculous feat. Thus, by the doing of the Blessed One, all the monks and nuns, as well as all the male and female lay practitioners, who were present near the Kalandakanivāpa in the Veṇuvana by the city of Rājagṛha now approached the grove and the place where the Blessed One was. They came there in order to see the Blessed One, pay him their respect, and offer him their worship. As they arrived before him, they each bowed their heads to the feet of the Blessed One, and then sat to one side.
At that time Mahākāśyapa was dwelling in the Indraśailaguha cave on Vaidehaka Mountain together with five hundred monks. They were all forest dwellers, receivers of alms, wearers of refuse rags, wearers of the three Dharma robes, upright dwellers, users of the grass mat, dwellers at the foot of trees, men of few desires, men of contentment, recluses, and wearers of inferior Dharma robes. Now, as the Blessed One effected his miraculous deed, Mahākāśyapa and the five hundred monks disappeared from the Indraśailaguha cave on Vaidehaka Mountain and emerged at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. Such was the Blessed One’s miraculous activity.
Perceiving the venerable Mahākāśyapa’s arrival from afar,[F.3.b] the Blessed One said to his monks, “Monks, the elder Mahākāśyapa, who has just arrived, is a forest dweller, a receiver of alms, a wearer of refuse rags, a wearer of the three Dharma robes, a wearer of inferior Dharma robes, a hermit, a man of few desires, a man of contentment, a recluse, an incorruptible one, and a master of the entire Dharma. Monks, in terms of the ascetic practices, all my hearers should be equal or comparable to the monk Mahākāśyapa. Monks, since the monk and wearer of the three Dharma robes, Mahākāśyapa, does not even wish to speak with the gods, what need is there to mention his disinterest in human conversation.”
When the Blessed One saw Mahākāśyapa arriving from afar, he said, “Kāśyapa, come here. Be welcome here, Kāśyapa. Ah, the elder Kāśyapa has traveled far to be here. Take this free seat, Kāśyapa.” As soon as the Blessed One had thus given a seat to the elder Kāśyapa, the Blessed One caused a tremor to arise from that seat, so that the entire trichiliocosm quivered, shivered, and trembled; vibrated, quaked, and moved; and rattled, shook, and convulsed. At the same time, the world became engulfed in a great light. Just as a jar of alloyed metal produced in Magadha emits a deep, reverberating sound when it is struck with an iron hammer, so too from the tremor arising from the seat he had just given to the venerable Mahākāśyapa, the Thus-Gone One, the Worthy One, the Truly and Completely Awakened One likewise now caused a great sound to reverberate throughout the entire trichiliocosm.[F.4.a]
The venerable Mahākāśyapa then draped his Dharma robe over one shoulder, knelt on his right knee, and, bowing toward the Blessed One, joined his palms in respect. He approached the Blessed One, bowed his head to the Blessed One’s feet, and said, “Blessed One, you are my teacher, and I am your hearer. Thus, for us hearers it would not be appropriate to enjoy the Dharma robe, alms bowl, cushion, or any other object used by the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha himself. And why is that so? Because, Blessed One, for the entire world including its gods, humans, and demigods these serve as a basis for worship.9 Nor, Blessed One, shall I use the refuse rags that the Blessed One dons, because such garments serve as a basis for the worship of the Blessed One.
“Blessed One, from now on I shall not entertain any thoughts of desire, ill will, or malice. I shall not bring to mind any of the torments of desire, anger, or delusion. Blessed One, in short, for as long as I train, and until I have reached the ground of no more training, I shall place the Blessed One’s refuse rags at the crown of my head. Blessed One, such garments I do not receive for my enjoyment but for the sake of practicing the instructions and advice. Blessed One, as I take up such garments I think myself neither superior nor inferior. Blessed One, I do not think of the[F.4.b] refuse rags as something to be worn on the body in the absence of Dharma robes. Blessed One, I do not think of the refuse rags as something that should be touched by unwashed hands. Blessed One, wherever I may be, I will always prostrate to the refuse rags. Blessed One, I do not think of the refuse rags as something that should be touched by any unclean limb. Blessed One, I bear the refuse rags as a basis for worship. Blessed One, that which I bear is what the Blessed One has relinquished and granted.
“Apart from the recollection of the buddhas, I do not engage in any attainment for the sake of abiding in some other state. As for the way that I abide, I do not identify earth as earth, water as water, fire as fire, or wind as wind. I do not have any notion of either this world or something that is beyond it. Blessed One, I do not form any notion about anything seen, heard, distinguished, cognized, conceived, or contemplated. Blessed One, the state free from perception, the state of the attainment free from perception, the state of the transcendence of perception, the state of the transcendence of freedom from perception, the state of perception, the state without perception, as well as the state of training and the state of no more training—none of these do I truly perceive. Blessed One, within this state I do not perceive any thus-gone ones, any qualities of the thus-gone ones,[F.5.a] nor any state of the thus-gone ones. That is how I abide.
“Blessed One, take as an analogy the various names, signs, and designations for open space. Blessed One, in terms of such an application of names, signs, and designations, we may say ‘space’ and so employ a convention, sign, or representation. Blessed One, likewise, just as we may speak of ‘space,’ we may also say ‘the open,’ ‘the empty,’ ‘the void,’ ‘the hollow,’ ‘the essenceless,’ ‘the ungraspable,’ ‘the limitless,’ ‘the unsupported,’ ‘that which cannot be adopted,’ ‘that which cannot be discarded,’ ‘the bodiless,’ ‘the actual,’ ‘the completely pure,’ ‘mid-air,’ ‘the unimpeded,’ ‘the insubstantial,’ ‘what cannot be shown’—or any other such convention. Nevertheless, Blessed One, no name, sign, or representation can be employed to successfully delineate, determine, compare, or distinguish space. Blessed One, wherever we may look, we will not find any color, shape, or objective referent whereby space can be demarcated or contained.
“Similarly, Blessed One, we may say ‘the Thus-Gone One,’ ‘the Buddha,’ ‘the Teacher,’ ‘the Refuge,’ ‘the Protector,’ ‘the Support,’ ‘the Guide,’ ‘the Leader,’ ‘the Perfect Leader,’ ‘the Doctor,’ ‘the Healer,’ ‘the Revealer of the Path,’ ‘the Teacher of the Path,’ or make use of some other name or convention.[F.5.b] In that way the learned may praise, venerate, extol, laud, and applaud the Blessed One. Yet whichever mundane quality they may express through words and conventions in this way, this will not make me cognize, regard, or perceive the Blessed One. And why is that so? Because, Blessed One, all phenomena are by nature hollow and without essence.
“Blessed One, take the analogy of a magician who conjures a universal monarch—a king who has received the royal anointment, is the master of the four divisions of the army, and is in possession of the seven precious treasures. Blessed One, that magically produced monarch may then be engaged in the subjugation of all the beings that inhabit that universe of four continents, and he may succeed in vanquishing that infinite amount of beings. Blessed One, the monarch’s body is distinct, and the bodies of the sentient beings are likewise seen as distinct. However, Blessed One, the magically conjured universal monarch will certainly not be thinking, ‘I shall be the master of this great army! I shall rule this world of four continents!’ And the four divisions of the army will certainly also not be thinking, ‘That universal monarch is our leader, so we must follow him!’ And yet they do follow him.
“Similarly, Blessed One, that which is the intrinsic nature of phenomena does not exist as a blessed thus-gone one, a hearer, someone training, someone not training, a solitary buddha, or an ordinary being. Blessed One, within the intrinsic nature there is[F.6.a] no observation, perception, or apprehending of the thus-gone ones’ intrinsic nature. There is no observation, perception, or apprehending of the solitary buddhas’ intrinsic nature. There is no observation, perception, or apprehending of the hearers’ intrinsic nature. There is no observation, perception, or apprehending of ordinary beings’ intrinsic nature. There is no observation, perception, or apprehending of the intrinsic nature of form. Likewise, there is no observation, perception, or apprehending of the intrinsic nature of feeling, perception, formation, or consciousness. Blessed One, within the intrinsic nature, form is empty, form is empty thereby, and within that there is no observation of empty form. Likewise, herein feeling, perception, formation, and consciousness are also all empty, they are empty thereby, and within that there is no observation of them as empty. Similarly, herein the thus-gone one is empty, the thus-gone one is empty thereby, and within that there is no observation of the thus-gone one as empty. In the same way, the intrinsic nature of the thus-gone one is empty, the intrinsic nature of the thus-gone one is empty thereby, and within that there is no observation of the intrinsic nature of the thus-gone one as empty. Blessed One, in the same way, there is no hearer either, and no intrinsic nature of the hearer. There is no ordinary being and no intrinsic nature of the ordinary being.
“Blessed One, in the analogy of the magically produced universal monarch and his divisions of the army, there is neither any universal emperor nor any divisions of the army.[F.6.b] They are not to be found within the illusion itself, the intrinsic nature of the illusion, or within the magician. They are not in earth, not in water, not in fire, not in wind, not in space, and not in consciousness. They are not within the elements of earth, water, fire, wind, or space. Nor are they within the element of consciousness. Blessed One, all phenomena are this way. Blessed One, I do not think about them, I do not produce them, and I do not speak of them. Blessed One, as I am in this way disengaged from desirable qualities, I recollect the qualities of the thus-gone ones.
“Blessed One, this is the path, this is the way. The noble sons and daughters who abide upon and have attained this path will not think, ‘I must engage in other trainings. I must search for other teachers. I shall follow other mendicants or brahmins as they teach. That other venerable one knows with insight, sees with vision, and applies the true view with mastery.’ Such thinking is not appropriate. Blessed One, since I have become certain about this, that is how I am. Since I have attained that gateway of the Dharma, that is how I am. This is how all phenomena are: they all share the same nature in terms of their voidness and unborn nature.
“Blessed One, I wish to bring my doubts about the Dharma before the Thus-Gone One, the Worthy One, the perfect Buddha, and as the Thus-Gone One has given me the opportunity, I have come here to the Kalandakanivāpa from the Indraśailaguha cave. Blessed One,[F.7.a] I am here, and the Blessed One has granted me a seat. When he granted me a seat, this entire trichiliocosm reverberated and the ground trembled and shook in six ways.
“Blessed One, this is how I think: The Thus-Gone One is a tremendously great being in possession of the Dharma, the vast Dharma. Without any master, the Thus-Gone One is self-arisen, and yet he follows the way of great compassion. Free of special pride, without any pride, he has granted me a seat. This, I find, is a wonder.
“Blessed One, I think of the analogy of a poor man, who has been struggling to maintain the most basic livelihood. That man may toil hard and so end up with a fine home. At that point he may go before a king who has received the royal anointment and is the commander of an army of four divisions—he may go before such a king in order to see him, prostrate before him, pay him respect, and ask him questions. If, when the man arrives, the king then offers him a free seat the man will think, ‘I came here to see the king and pay my respects to him. Even an opportunity just to see the king and prostrate before him is rare, let alone the prospects of being able to ask him questions. Still, as soon as I arrived, this monarch who has received the royal anointment granted me a free seat. What a wonder this is!’
“Blessed One, you are the king of Dharma, a thus-gone one, a worthy one, a perfect buddha, self-arisen and without master. How may I wish what even for hearers and solitary buddhas is hard to achieve and hard to imagine, let alone for the world of gods, humans, and demigods? How is it that have I come here—before the Thus-Gone One, the Worthy One, the perfect Buddha—to ask questions on the Dharma, to behold you, to prostrate, and to pay you my respects?[F.7.b] Blessed One, this is how I think: I have succeeded in seeing the Thus-Gone One. I have succeeded in prostrating to him. I have succeeded in paying him my respects. I have succeeded in addressing him. I have succeeded in addressing him in full. As I now stand before the Blessed One, he has granted me a free seat. Indeed, my success is of the finest sort.
“Blessed One, when the poor man beholds the universal monarch he is filled with wonder, and, Blessed One, I too must marvel. Blessed One, this is how I think: The Thus-Gone One is endowed with great love, great compassion, great joy, and great equanimity. The qualities that the Thus-Gone One possesses are only his, the Teacher’s, and no one else’s. Yet the Thus-Gone One does not think himself special, supreme, or superior. What a wonder this is. I think of how the buddha qualities that belong to the Thus-Gone One, the Worthy One, the perfect Buddha are not shared by any hearer or solitary buddha.”
The Blessed One then spoke to the venerable Mahākāśyapa: “That is right, Kāśyapa, that is right. Kāśyapa, you are right. Kāśyapa, the thus-gone ones are boundless and endowed with boundless qualities. It is impossible to measure the extent of their generosity, and their transcendent generosity, and so on, through to their insight and their transcendent insight. Their aspiration, their transcendent aspiration, their means, their transcendent means, their activity, their transcendent activity,[F.8.a] their liberation, their transcendent liberation, their vision of liberated wisdom, and their vision of transcendent liberated wisdom—these are all immeasurable.
“Kāśyapa, four factors pertain to the thus-gone ones’ unequaled wisdom. Due to their possession of those four factors, the thus-gone ones bring forth the lion’s roar in the midst of their retinue. Which are those four? They are the equality of discipline, the equality of absorption, the equality of insight, and the equality of buddha qualities. Kāśyapa, whoever is endowed with this fourfold wisdom of equality is a thus-gone one who proclaims the lion’s roar in the midst of their retinue.”
The Blessed One then spoke the following verses:
The Blessed One then spoke to Mahākāśyapa: “Stand up, Kāśyapa. Stand up and go take your seat. Kāśyapa, whatever doubts you may have about the Dharma, you must bring them before the Thus-Gone One. Kāśyapa, I shall answer your questions and delight your mind.”
The venerable Mahākāśyapa then rose from where he had been kneeling, bowed his head to the feet of the Blessed One, and took a place at one side. Once more the Blessed One performed a miraculous act, so that all the monks and nuns as well as all the male and female lay practitioners in Jambudvīpa now came to the Kalandakanivāpa in the Veṇuvana by Rājagṛha. They approached the site where the Blessed One was, and as they arrived, they bowed their heads to the Blessed One’s feet and then sat to one side.
Miraculously, the Blessed One next caused all the monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas to enter the Kalandakanivāpa in the Veṇuvana and, as they entered, this limitless and boundless mass of beings gained insight. The Blessed One then proceeded to perform more miraculous acts. Thereby, from the entire trichiliocosm, the four great kings, King Śakra of the gods, Brahmā, Mahābrahmā, as well as all the divine sons of the heavens of Luminosity, Unlofty, No Hardship, Excellent Vision, and Unexcelled arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha due to the power of the Buddha. As they arrived, they proceeded to the place where the Blessed One was residing.[F.9.b] Having bowed their heads to the Blessed One’s feet, they sat to one side, facing the Blessed One with their palms joined in homage.
The Blessed One then performed further miraculous acts. Thus, by the power of the Buddha, there now appeared the kings of the nāgas—Sāgara, Anavatapta, Kambaleśvara, Gautama, Nanda, Upananda, Manasvin, Takṣaka, Sundara, and Elapatra—accompanied by a billion other nāgas. They all went before the Blessed One, bowed their heads to his feet in homage, and sat to one side.
In this way, by the power of the Buddha, such a vast gathering of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, monks, nuns, and male and female lay practitioners had now come together at the Kalandakanivāpa in the Veṇuvana. Everyone entered the grove and took a place there without any anxiety about one another. Such was the Blessed One’s miraculous activity.
The Blessed One now addressed the venerable Maudgalyāyana: “Maudgalyāyana, stand up and prepare a seat for the Thus-Gone One. Seated there, the Thus-Gone One shall deliver the Dharma discourse known as ‘Cutting Through All Doubts.’ He will display the activity that fulfills the wishes of all sentient beings. He will deliver a teaching of the Dharma that satisfies all sentient beings. He will reveal the ocean seal that leads all sentient beings to merge with the Dharma. He will explain how to accomplish the activities of all bodhisattva great beings.[F.10.a] He will explain the way to cultivate the qualities of the buddhas. He will explain the practices that bring sentient beings to maturity. He will explain how to practice transcendent generosity up until transcendent insight. He will explain the practice of the door to the way of all phenomena. He will show the accomplishment of the lord of all beings. He will show the accomplishment of the activities pertaining to the states of all beings. He will satisfy the four retinues. He will satisfy the retinue of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas. He will teach just a fraction of the wisdom that is unhindered and unimpeded with regard to past, present, and future. He will teach just a fraction pertaining to the ripening of karmic action, as well as to activity, aspiration, and wisdom.”
The venerable Maudgalyāyana rose from his seat and bowed his head to the feet of the Blessed One. He then emanated a seat for the Blessed One that was as large as the world of Brahmā. In the sky above he emanated a courtyard for the Blessed One made of the seven precious substances that was as smooth to the touch as kācalindika fabric. The courtyard was as vast as a thousandfold universe, and it extended for a distance of seven hundred leagues. Surrounding the courtyard were seven fences, seven arches, seven ledges, and seven layers of lattices made of bells and bangles. To its sides he emanated trees of four precious substances: gold, silver, crystal, and beryl. The trees of gold[F.10.b] had silver leaves, crystal flowers, and beryl fruits; the trees that were of silver had golden leaves, flowers of beryl, and fruits of crystal; the beryl trees had leaves of gold, flowers of silver, and fruits of crystal; and the crystal trees had leaves of gold, silver flowers, and beryl fruits. Between the trees were ponds filled with water endowed with the eight qualities. Leading to the water were four steps, each of them made of precious substances: gold, silver, beryl, and crystal. Sand of gold was strewn, and in the ponds blossomed blue, pink, red, and white lotuses. In the sky above, he emanated a latticed canopy made of the seven precious substances. The courtyard was decorated with numerous silken tassels, the air was filled with pleasant wafts of incense, and there were beds of various flowers, each the size of seven people. Within each of the blue, pink, red, and white lotuses Maudgalyāyana created a monk who looked just like himself.
When the venerable Mahāmaudgalyāyana had magically produced a seat of this sort, he went before the Blessed One and said, “Blessed One, I have prepared a seat for you. Please know that the time is now right.”
“Maudgalyāyana,” the Blessed One then asked, “have you finished arranging my seat?”
“Yes, Blessed One, I have,” replied Maudgalyāyana.
The Blessed One then addressed the bodhisattva great being[F.11.a] Revealing the Accomplishment of Apprehending Infinite Objects: “Noble son, prepare a lion throne for the Thus-Gone One. Seated upon that throne, the Thus-Gone One shall deliver the Dharma teaching known as ‘Truly Satisfying All Sentient Beings.’ ”
Paying heed to the Blessed One, the bodhisattva great being Revealing the Accomplishment of Apprehending Infinite Objects then prepared a seat, and all the bodhisattvas who were in attendance likewise offered their own shawls to the seat, spreading them upon the lion throne.
Next the Blessed One formed the following intention: “In order to dispel the doubts and hesitations of these bodhisattvas, I shall produce a miracle. Based on their own Dharma robes, I will grant them a vision of their bodhisattva activities, engagements, aspirations, display of realms, and maturation of sentient beings. I shall let them perceive the features of the realms within which they are to awaken to true and complete buddhahood. Likewise, I shall let them see their perfect hearers, their perfect bodhisattvas, and their perfect Dharma teaching. I shall show them their perfect lifespan, perfect complexion, perfect form, perfect name, perfect marks, perfect endowments, and their perfect Dharma fearlessness.”
Then, with his wisdom mind thus inclined, the Blessed One sat down upon his seat[F.11.b] and entered the buddhas’ absorption known as revealing the accomplishment of apprehending infinite objects. As soon as the Blessed One had entered this meditative absorption, all the bodhisattvas who had placed their upper garments upon the Blessed One’s seat now came to perceive everything—from the perfect array of their own future buddha realm up to their perfect Dharma fearlessness—within each of their own shawls. Witnessing all this, the bodhisattvas were deeply gratified and delighted. Joyous and elated, with one voice they sang the following verses to the Blessed One:
This concludes the first chapter.
Present within the gathering was a youth by the name of Padmaśrīgarbha. He now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One. As he faced the Blessed One, the following thoughts arose in his mind: “I wish to request the gateways of the Dharma from the Thus-Gone One. I wish to receive the vajra words. I wish to request the words for practice that are without interruption. I wish to request the words that overcome all other statements, the words of progressive discernment,12 the words wherein all teachings of the Dharma are contained. If the noble sons and daughters practice such a gateway seal, they will attain the stainless eye that sees all phenomena and they will gain expertise regarding the mind. Ah, Blessed One, in the past I have borne my armor through the accumulation of intentions and practical deeds. Thus, you will be aware of my roots of virtue from the past, arisen through the accumulation of intentions and applications.”
Aware of the youth Padmaśrīgarbha’s thoughts and prayers, and aware of his practice of accumulating roots of virtue, the Blessed One now looked in the four directions, and at the same time four great light rays shone forth from his mouth. As this light emerged from the mouth of the Blessed One, it spread out into infinite and endless universes, and wherever the light reached—whether to trees, walls, mountains, earth, or the empty atmosphere—everything became suffused with a golden color. In this way the light shone unhindered throughout all the cardinal and intermediate directions.[F.13.a] Throughout the trichiliocosm, wherever sentient beings were touched by this light their bodies became as if made of gold. Whoever was suffering from the torments of desire, anger, or delusion felt that those afflictions decreased. All beings within the trichiliocosm who were living in hell, suffering the unbearable, ceaseless torments of heat, now experienced relief from their pain due to the power of the Buddha and the power of the bodhisattva’s past prayers. Likewise, all beings within the trichiliocosm who were affected by the obscurations of karma, affliction, and the ripening of karma were freed from their obscurations by the power of the Buddha and the power of the bodhisattva’s past prayers.
Next, to intensely brighten the roots of virtue in sentient beings, the Blessed One projected great light from all the pores on his body. This great light traveled to the east, traversing infinitely many universes. Likewise, the same occurred in the south, west, north, zenith, and nadir: the light from the Blessed One shone forth and extended across infinitely many universes. The Blessed One then produced a special sound that likewise could be heard throughout all those universes.
At that point, in the east, beyond innumerable universes, there was a universe known as Single Parasol. Within that[F.13.b] universe resided the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament had prophesied that after himself the bodhisattva great being Jālinīprabha would awaken to unsurpassable and perfect buddhahood.
Now the bodhisattva Jālinīprabha approached the blessed thus-gone Single Jewel Ornament and asked, “Blessed One, who made this special sound and what is the source of that great light?”
The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament replied, “Noble son, to the west of this buddhafield, beyond innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection, known as ‘Truly Satisfying All Sentient Beings.’ Present in the gathering of the blessed thus-gone Śākyamuni’s retinue is the bodhisattva great being Padmaśrīgarbha. That bodhisattva wishes to request the gateway for accomplishing all syllables—the seal whereby one truly engages with all dharmas.
“Jālinīprabha, in that buddha realm, the retinue contains bodhisattva great beings who bear the inconceivable armor,[F.14.a] the armor of undifferentiated activity. Jālinīprabha, the bodhisattva great beings who have donned such armor also benefit other buddha realms. Jālinīprabha, anyone born within the buddha realm of the thus-gone Śākyamuni will, upon seeing or hearing those bodhisattva great beings, be protected and cared for by them. Jālinīprabha, needless it is, then, to mention what will be the case when someone, upon seeing these bodhisattva great beings, proceeds to pay them respect, reveres them, venerates them, worships them, and asks them questions.”
The bodhisattva great being Jālinīprabha then addressed the thus-gone Single Jewel Ornament: “Blessed One, I wish to go to that universe, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear the inconceivable armor.”
“Noble son,” said the thus-gone Single Jewel Ornament, “if you know that the time is right, then go. But act with mindfulness when you remain in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”
The thus-gone Single Jewel Ornament then gave an utpala flower that was like a hand to the bodhisattva great being Jālinīprabha. “Jālinīprabha,” he said, “you should offer this hand-like utpala flower to the thus-gone Śākyamuni. Tell him that the blessed thus-gone Single Jewel Ornament[F.14.b] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”
The bodhisattva great being Jālinīprabha bowed his head to the feet of the thus-gone one, the blessed buddha Single Jewel Ornament, and then circumambulated him three times. Accompanied by bodhisattva great beings beyond number and count, he next traveled to the world of Enduring, arriving there in a single instant of the mind. Once here, he proceeded to the Kalandakanivāpa in the Veṇuvana by Rājagṛha, and the place where the Blessed One was residing. Bowing his head to the Blessed One’s feet, he said, “Blessed One, the bodhisattva Jālinīprabha bows his head to your feet in homage. Blessed One, I am Jālinīprabha. Bliss-Gone One, I am Jālinīprabha, and in homage I bow my head to your feet.”
“Jālinīprabha,” replied the Blessed One, “you shall live long, and you shall be happy and healthy.”
Having in this way bowed to the Blessed One’s feet, the bodhisattva great being Jālinīprabha sat to one side and from there addressed the Blessed One: “Blessed One, the blessed thus-gone Single Jewel Ornament[F.15.a] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament also sends a hand-like utpala flower for the Blessed One. Blessed One, please therefore accept this hand-like utpala flower from the bodhisattva Jālinīprabha.”
The Blessed One accepted the flower and then gave it to the bodhisattva Ajita. Holding the hand-like utpala, the bodhisattva Ajita turned to a group of five hundred that included the bodhisattva Bhadrapāla. “Kinsmen,” said the bodhisattva Ajita, “the Thus-Gone One has given us this hand-like utpala.”
Bhadrapāla, leading the group of five hundred bodhisattvas, now held the hand-like utpala and addressed the Blessed One in the following way: “Blessed One, we have undertaken proper practices and carry out bodhisattva activities. Therefore, is anyone who hears our names certain to awaken to unsurpassable and perfect buddhahood? Blessed One, the bodhisattva Ajita has given us this hand-like utpala. Blessed One, relying on the power of our aspirations, activities, intentions, and resolve never to abandon sentient beings, we shall today toss this hand-like utpala in supplication of the Thus-Gone One. Blessed One, we likewise toss it before all the thus-gone ones, the worthy ones, the perfect buddhas who remain and reside in the east.[F.15.b] We also toss this flower before the blessed ones who have not yet appeared there, before those who are still to appear there, before those who are now appearing, and before those who are disappearing. We do so, likewise, in all the universes located in the south, west, north, nadir, and zenith, as well as in the intermediate directions—we toss this flower before all the blessed buddhas who are present there, or who will appear there. Blessed One, may each and every being who sees this hand-like utpala also experience its fragrance. May each and every one of them be certain to awaken to unsurpassable, true, and perfect buddhahood. May they also journey throughout all buddha realms.”
Then, as they tossed the hand-like utpala, the Blessed One touched the flower with his right hand. As soon as he touched it a half-sized body of the Thus-Gone One appeared within the utpala. Moreover, within each of the utpalas13 there was again a half-sized version of the Thus-Gone One. All these half-sized bodies of the Thus-Gone One now declared, “The teachers of those who do not know all phenomena to be like an illusion, and who are not inclined to think so; the teachers of those who do not know all phenomena to be stainless and devoid of characteristics, and who are not inclined to think so—the teachers of all those who have no such comprehension are neither thus-gone ones, nor hearers of the thus-gone ones.” Speaking such words, they departed. They also spoke the following verses:
After the Thus-Gone One’s emanations had proclaimed these verses, they moved ahead, into the ten directions.[B2]
Now the bodhisattva great being Jālinīprabha said to the Blessed One, “Blessed One, those noble sons are perfectly trained in aspiration. Any sentient being who hears their prayers, or pronounces their names, will be entirely freed from the experience of numerous pains, and they will become destined for unsurpassable and perfect awakening. What a wonder this is! But, Blessed One, such blessed ones and such noble sons are not suited for this universe. Why not?
“Blessed One, as an analogy, a man or woman may have heard of the fame of a priceless and flawless jewel, a jewel that can deliver all possible benefit and happiness. That person may then wish to search for the jewel, and he or she may also have learned the specific characteristics of that precious jewel. Now, imagine that this man or woman sees that immaculate jewel in the middle of the dirt in a latrine pit, or some other filthy place. Around that spot there are some bamboo cane workers, untouchables, outcastes,[F.16.b] or some other hard-laboring people of low caste. Those people have never heard of that jewel, so they obviously do not know about its qualities either—it would be out of the question. Now, the first person who sees the jewel in the filth may remark that the place where that precious jewel is kept is not a very beautiful one. But the others will just respond, ‘Which precious jewel do you have such praise for?’ Even though the first person may explain about and even point to the jewel, the ignorant people will not understand. They will say, ‘Hey you, why are you talking about the qualities of a precious jewel? That “precious jewel” does not have any good qualities. You are a liar and a trickster. We do not believe anything you say.’ The first person may then extract the jewel and lift it out from the dirt. As soon as the jewel emerges the poor people will become extremely upset at each other, and from then on they will be surrounded by numerous harms.
“Blessed One, we are here in the world of Enduring, a place where poor beings of lesser roots of virtue are born. Blessed One, the way we perceive you within this world is similar to the way the person of learning in the analogy sees and recognizes the precious jewel in the midst of the filth. Blessed One, we see the blessed thus-gone ones and the bodhisattva great beings who don the inconceivable armor to be like perfect and completely pure jewels, capable of granting all manner of happiness.[F.17.a] Yet, Blessed One, other beings within this world regard them in a way that is similar to the way the poor and lowly people of the area look at the precious jewel.
“Blessed One, in the analogy a person heard about the jewel’s qualities and decided to search for it. When seeing the jewel in a pit of filth, he or she remarked that the jewel was not kept in a proper place. Similarly, Blessed One, the blessed buddhas and the bodhisattvas present throughout the ten directions also remark that the Blessed One’s buddha realm is not befitting to him. In this way they praise the blessed Buddha and all the bodhisattva great beings who bear the inconceivable armor.
“In the analogy, Blessed One, a man or woman heard about the qualities of a precious jewel, decided to go searching for it, found the jewel stuck in filth, and subsequently declared that the jewel was not being kept properly. We, similarly, have heard praises of the thus-gone one, the worthy one, the perfect Buddha as well as of the bodhisattva great beings who have donned the inconceivable armor. Hence we journeyed here to behold them. But being here, Blessed One, we see that this universe is plagued by hundreds of shortcomings and that sentient beings here possess inferior roots of virtue.[F.17.b]
This sūtra, one of the longest scriptures in the General Sūtra section of the Kangyur, outlines the path of the Great Vehicle as it is journeyed by bodhisattvas in pursuit of awakening. The teaching, which is delivered by the Buddha Śākyamuni to a host of bodhisattvas from faraway worlds as well as a selection of his closest hearer students, such as Śāradvatīputra and Ānanda, elucidates in particular the practice of engendering and strengthening the mind of awakening, as well as the practice of bodhisattva conduct for the sake of all other beings.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor and James Gentry produced the translation and Andreas Doctor compared the draft translation with the Tibetan and edited the text.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generosity of the sponsors who made work on this text possible is gratefully acknowledged. Their dedication is as follows: For Huang Yi-Hsong, Huang Tsai Shun-Ching, and all sentient beings.
Upholding the Roots of Virtue is one of the most extensive sūtras in the Tibetan Kangyur, spanning no fewer than 452 Tibetan pages. Apart from a brief summary of the text by Csoma de Körös in 1836,1 the sūtra has never, to our knowledge, received sustained scholarly attention. While the Sanskrit source text appears to have disappeared, we do have translations of this sūtra into Chinese and Tibetan. The Chinese translation, Fo shuo hua shou jing 佛說華手經 (Taishō 657), was produced by the renowned translator Kumārajīva (344–413
The Tibetan translation was produced by translators who flourished during the late eighth and early ninth centuries when the majority of Indian Great Vehicle sūtras were translated into Tibetan.2 The main translator of this sūtra was a relatively unknown person by the name of Leki Dé who, as was customary with such translations, was assisted in his task by an Indian scholar, the renowned Indian preceptor Prajñāvarman. The translation was later revised and finalized by Prajñāvarman and another influential Indian paṇḍita, Jñānagarbha, as well as the prolific translator and chief editor Yeshé Dé. While the more than one hundred Kangyur translations to which Yeshé Dé is said to have contributed are generally of very high quality, in working on this sūtra we found that certain sections of the Tibetan translation lacked the clarity and precision that otherwise characterize translations that acknowledge Yeshé Dé’s editorial involvement. We have recorded these passages in the notes, with the hope that scholars might take up the task of comparing them closely with other Tibetan versions and Kumārajīva’s Chinese translation. In producing this English translation, we have based our work on the Degé xylograph Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) Kangyur and, in the case of several particularly difficult terms and passages, comparison with the Stok Palace manuscript Kangyur and Kumārajīva’s Chinese translation.
The content of the sūtra is structured into fifteen chapters in which the Buddha Śākyamuni teaches a gathering of bodhisattvas from other worlds as well as a small selection of his closest hearer students, such as Śāradvatīputra and Ānanda, a variety of topics roughly centered on how to arouse, sustain, and practice the mind of awakening. The topic of “upholding the roots of virtue” is treated in this Great Vehicle context. A classic account, found in Vasubandhu’s Abhidharmakośabhāṣyam,3 for example, describes virtuous roots (kuśalamūla, dge ba’i rtsa ba) as being of three types: absence of desire (alobha, ma chags pa), absence of hatred (adveṣa, zhe sdang med pa), and absence of error (amoha, gti mug med pa). The Mahāprajñāpāramitāśāstra attributed to Nāgārjuna explains them as follows:
There are three roots of good: i) absence of desire; ii) absence of hatred; iii) absence of delusion. All the good dharmas derive their birth and their increase from the three roots of good, just as plants, trees, grasses, and bushes derive their arising and growth from their roots. This is why they are called ‘roots of good.’4
Thus, when these factors are present in a person they will influence the accumulation and ripening of actions (karman, las) performed by that person. As that process continues, both mundane abundance in the higher realms as well as ultimate liberation and the transcendence of suffering can be attained. In this way, roots of virtue serve as the driving force for accomplishment and can be dedicated (pariṇāma, bsngo ba) toward general and particular achievements. All the while it is crucial to avoid what is termed the severance of the roots of virtue (dge rtsa chad pa) that may otherwise occur when someone adopts and adheres to a wrong view (mithyādṛṣṭi, log lta). Since they are the fundamental factors for progress on the path, roots of virtue have also been associated with the principle of “potential” or “class” (gotra, rigs).5
In this sūtra we find descriptions of the ways buddhas inspire sentient beings to bring forth roots of virtue in their streams of being, and we hear of how bodhisattvas embrace their roots of virtue with dedication and aspiration, thereby enabling them to achieve ever greater accomplishments. As a Great Vehicle sūtra, Upholding the Roots of Virtue stresses the importance of ensuring the unbroken continuity of virtuous roots, such that they do not come to a final end with the attainment of nirvāṇa and the exhaustion of the five aggregates.
The chapters in the sūtra may be briefly synopsized as follows:
As the sūtra opens, the Buddha Śākyamuni is in the Kalandakanivāpa, at the Veṇuvana in Rājagṛha. He is joined by great hearers and bodhisattvas, who have just completed their summer retreats. The Buddha performs a miracle, causing the venerable Mahākāśyapa and five hundred monks to come before him in an instant, having traveled all the way from the Indraśailaguha cave on Vaidehaka Mountain. A Dharma dialogue ensues between Mahākāśyapa and the Buddha, culminating in the Buddha performing another miracle whereby innumerable human and nonhuman beings are drawn to the site of the Buddha’s residence. With his own miraculous abilities Maudgalyāyana creates a magnificent venue for the Buddha’s teaching, and the Buddha decides to deliver a teaching to dispel all the doubts and hesitation in his bodhisattva followers.
Within the gathering a youth known as Padmaśrīgarbha wishes to receive a teaching. Knowing the youth’s thoughts, the Buddha Śākyamuni projects a light that reaches across innumerable universes. In a distant realm a bodhisattva by the name of Jālinīprabha notices the light. When informed by the buddha of that realm, Single Jewel Ornament, about the source of the light, Jālinīprabha decides to travel to Jambudvīpa. Once there, the bodhisattva presents offerings to the Buddha who now begins to teach on the nature of reality. Similar events occur as the light and sounds of the Blessed One reach other buddha realms. As more visiting bodhisattvas appear before Śākyamuni, he teaches on the nature of sentient beings and buddhas, the world, and the bodhisattva path.
The many Dharma teachings have inspired a certain Dṛḍhamati to develop the mind of awakening, and hence he proceeds to express his understanding of the mind of awakening to the Buddha. The Blessed One responds by guiding Dṛḍhamati through an inquiry that illumines the virtues that ensue from a sustained commitment to the welfare and awakening of all beings.
In another distant realm the bodhisattva Luminous Sphere of Great Splendor has likewise noticed the lights and sounds. He obtains permission from the buddha Majestic Mountain to see the Buddha Śākyamuni, carrying gifts with him. When the Buddha subsequently teaches on the mind of awakening, he illustrates the subject matter through a colorful account of two royal brothers, Aśoka and Vigataśoka, who competed with each other to reach awakening first.
This chapter recounts the visits of numerous bodhisattvas from their respective buddha realms. Having noticed the extraordinary lights and sounds, the bodhisattvas seek clarification from the buddhas of their realms, and are inspired to make the journey to meet the Buddha Śākyamuni. Traveling miraculously, they soon arrive before Śākyamuni. They present their offerings and take their seats within the vast gathering that surrounds him. All the accounts of this chapter follow a similar pattern, thus amplifying the sense of the far-reaching, cosmic consequences of the Blessed One’s presence in Jambudvīpa.
At this point the Buddha Śākyamuni enters, and subsequently leaves, an extensive number of absorptions. Having finally emerged from the last of these concentrations, the immovable absorption, he delivers an extensive teaching to Śāradvatīputra on the entire bodhisattva path and the attainment of awakening. As part of this teaching, the Buddha recounts a number of stories from the distant past to illustrate his points, including stories about his own past lives as well as that of a previous buddha, Dīpaṃkara.
The Buddha Śākyamuni continues to teach Śāradvatīputra about the bodhisattva path, elaborating, through enumerations and illustrations, upon the behaviors of body, speech, and mind that are consistent or inconsistent with the bodhisattva’s altruistic resolve to reach awakening for the benefit of all beings. The Buddha relates the lengthy account of Prince Smṛtilābha and his encounter with the māra Muṣitasmṛti to illustrate how bodhisattvas ideally ought to set their altruistic motivation and follow through with this resolve in the face of extraordinary hardships. The themes that figure strongly throughout this chapter are the importance of renunciation and the consequent resolve to take monastic ordination for the sake of all beings, no matter what perilous situations might be encountered in this and future lives.
The Buddha Śākyamuni continues to teach Śāradvatīputra about the bodhisattva path. The Buddha begins with an explanation of the correct view and how it relates to physical and verbal conduct. He then shifts into an elaborate discourse replete with a series of exquisite analogies and stories that illustrate the vast merit in store for those who inspire a bodhisattva through Dharma teachings about the mind of awakening and encourage the bodhisattva to uphold those teachings and to train in them. The Buddha clearly states that such meritorious rewards pertain even to ordinary beings, hearers, or others who are not explicitly training in the bodhisattva path. He recounts stories of his own past lives and gives a series of similes to illustrate this point, including descriptions of the disastrous consequences in store for those who attempt to interfere with the bodhisattva’s sublime objectives. The discourse closes with a return to the bodhisattva’s view: emptiness.
A beggar called Vijayarakṣa then enters the assembly and asks the Buddha Śākyamuni how he might realize awakening while living a life of negative conduct and hardship through his dependence on the wealth of others. The Buddha reassures Vijayarakṣa that the mind of awakening pertains to all beings of pure intention regardless of social or economic position and prophesies that he will become a buddha. Thereupon Vijayarakṣa is elated, gives rise to the resolve set on awakening, and begins to levitate in the sky. The Buddha shows a smile, which radiates blue and yellow lights that dissolve into his own crown. When Ānanda inquires into the significance of the Buddha’s smile, among other related questions, the Buddha responds by relating a prophecy that foretells Vijayarakṣa’s eventual awakening. The Buddha then proceeds to outline the many negative karmic consequences of disparaging and interfering with a bodhisattva’s engendering of the mind of awakening. The chapter concludes with an episode in which a householder, also named Vijayarakṣa, enters the assembly as the Buddha is preaching about the repulsiveness of the human body as an object of desire. Vijayarakṣa objects that his wife does not fit these criteria, whereupon the Buddha teaches Vijayarakṣa by means of his supernatural powers that his wife too is repulsive. This inspires him to renounce the life of a householder and take ordination.
The Buddha Śākyamuni continues to teach Śāradvatīputra, giving a series of enumerations on the kinds of conduct that bodhisattvas should adopt and avoid. Prevalent themes include a bodhisattva’s ideal renunciation, diligence in pursuit of Dharma teachings, altruism, discipline, and great resolve. Included also are enumerations concerning how to avoid abandoning the mind of awakening, as well as admonitions against sectarianism, pride, and conceit. The chapter concludes with a lengthy teaching on how bodhisattvas should construct, restore, and worship stūpas.
Yet another figure called Vijayarakṣa, this time a seven-year-old boy, enters the assembly and requests the Buddha Śākyamuni for permission to take ordination. The Buddha responds with a profound teaching on the criteria for and nature of ordination, focusing on the mind of awakening as the ultimate benchmark. Śāradvatīputra, now curious as to the qualifications of the young boy, asks the Buddha a series of questions about him. The Buddha reports that Vijayarakṣa had already been an adept for several preceding eons. This prompts Śāradvatīputra to question Vijayarakṣa about ordination. Vijayarakṣa responds with a teaching on the ultimate nature of ordination and then vanishes. Śāradvatīputra’s subsequent astonishment forms the pretext for the Buddha to give a discourse on the qualifications, identity, observance, and benefits of a bodhisattva’s genuine ordination. The chapter concludes with the Buddha recounting the story of a prince’s renunciation of his kingdom, and his eventual ordination.
The Buddha Śākyamuni now addresses a teaching to Ānanda concerning how bodhisattvas should ideally comport themselves physically, verbally, and mentally when pursuing, receiving, and teaching the Dharma. The Buddha relates a story to illustrate how this kind of conduct with respect to Dharma results in being part of a pure Dharma retinue. The chapter concludes with the Buddha elaborating upon the sublime characteristics of a pure bodhisattva retinue.
The bodhisattva Dṛḍhamati and the bodhisattva Guhagupta, who accompanies him, now offer their shawls to the Buddha Śākyamuni to request that Dharma discourses might continue to be given in the future. After a number of miraculous displays are witnessed emerging from the shawls, Ānanda expresses his amazement. The Buddha responds by asking him to relate what he saw, and Ānanda follows suit with an elaborate description followed by questions. However, before the Buddha responds to Ānanda’s inquiries, he asks Ānanda to wait for the bodhisattva Dṛḍhamati to ask his questions. Dṛḍhamati then inquires about how beings “enter the gate” of the Dharma before launching into a series of questions concerning the entire bodhisattva path that all center upon whether and how teachers will bestow Dharma teachings in the future. The Buddha recounts how in a previous lifetime Dṛḍhamati had asked other buddhas those same questions. He then proceeds to teach on the gateways of Dharma, the nature of language, the nature of phenomena, and the meditative absorptions by which Dharma preachers acquire insight and eloquence. The chapter ends with the Buddha reassuring Dṛḍhamati that in the future there will be no shortage of beings who will acquire, through meditative absorption, the linguistic gateways into the Dharma and the requisite inspired eloquence to teach the Dharma.
The Buddha Śākyamuni continues his teaching to Dṛḍhamati, elaborating upon the many prerequisites and conditions for attaining the meditative absorptions through which Dharma teachings are given, as well as the ideal qualities of Dharma-teaching spiritual friends.
The Buddha Śākyamuni continues his teaching to Dṛḍhamati, this time with a brief instruction concerning how the superknowledges will be acquired based upon the worship, restoration, and cleansing of stūpas. The Buddha continues in this vein, relating the sublime features of his awakened body before dispensing a series of predictions to Ānanda and Kāśyapa concerning the difficulties of upholding this sūtra and others like it in future times.
Thus did I hear at one time. The Blessed One was at the Kalandakanivāpa in the Veṇuvana, near Rājagṛha—an abode for those who practice concentration, an abode for those who do not abide, an abode for those who dwell in emptiness, an abode for those who dwell in signlessness, and an abode for those who dwell in wishlessness. The Blessed One was there together with a great saṅgha of one hundred thousand monks, all of whom talked only little, remained in solitude, and diligently practiced meditative seclusion.
At one point the venerable Śāradvatīputra rose from his meditative seclusion[F.2.a] and went before the Blessed One. He bowed his head to the Blessed One’s feet and then sat to one side. Likewise did the venerable Mahāmaudgalyāyana, the venerable Mahākātyāyana, the venerable Mahākauṣṭhila, the venerable Kapphiṇa, the venerable Mahācunda, the venerable Subhūti, the venerable Amogharāja, the venerable Vāṣpa, the venerable Nanda, the venerable Ānanda, the venerable Nandaka, the venerable Kimbhīra,6 the venerable Upagupta, the venerable Nārada, the venerable Vasiṣṭha,7 the venerable Mokila, and the venerable Upāli, along with five hundred others who had all gained mastery. They all now rose from their afternoon meditation session and went before the Blessed One, bowed their heads to his feet, and sat to one side.
A party including the venerable Yaśodatta, the venerable Dhṛtarāṣṭra, the venerable Marutpūjita,8 the venerable Yaśaskāma, the venerable Nandisena, the venerable Nandikāma, and five hundred other monks had been traveling from Śrāvastī where they had spent the rainy season. Now they arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. They also went before the Blessed One, bowed their heads to his feet,[F.2.b] and sat to one side.
At that time another party consisting of the bodhisattva great being Ajita and one thousand bodhisattvas like him were likewise on the way from Campā where they had stayed during the rains retreat. When they arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha they also went before the Blessed One, bowed their heads to his feet, and sat to one side.
Traveling at that time were also the bodhisattva great beings Bhadrapāla, Ratnākara, Susārthavāha, Guhagupta, Naradatta, Indradatta, Varuṇa, Brahmādeva, Balabhadra, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇīṃdhara, Amṛtaṃdhara, Susthitamati, Anantamati, Dṛḍhamati, Trailokyavikrāmin, Anantavikrāmin, Aprameyavikrāmin, Vajrapadavikrāmin, Amoghapadavikrāmin, Acalapadavikrāmin, Mahāpratibhāna, Tīkṣṇapratibhāna, Gambhīrapratibhāna, Anantapratibhāna, Aprameyapratibhāna, Mañjuśrīkumārabhūta, Padmaśrīgarbha, Dharmodgata, Ratnapāṇi, Ratnadhara, Bearer of the Armor for Infinite Eons, Bearer of the Armor of Female Forms, Bearer of the Armor of Male Forms, Bearer of the Armor of the Forms of Sentient Beings, Infinite Leader, Unfathomable Leader, and Leader Destroying All Reference Points.[F.3.a] All these bodhisattva great beings had equally donned the armor of activity, and while they had observed the rains retreat at different locations, they were now gathered in one group, and so they also arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. Upon their arrival, they went before the Blessed One, bowed their heads to his feet, and sat to one side.
Knowing that this gathering of bodhisattva great beings had assembled, the Blessed One performed a miraculous feat. Thus, by the doing of the Blessed One, all the monks and nuns, as well as all the male and female lay practitioners, who were present near the Kalandakanivāpa in the Veṇuvana by the city of Rājagṛha now approached the grove and the place where the Blessed One was. They came there in order to see the Blessed One, pay him their respect, and offer him their worship. As they arrived before him, they each bowed their heads to the feet of the Blessed One, and then sat to one side.
At that time Mahākāśyapa was dwelling in the Indraśailaguha cave on Vaidehaka Mountain together with five hundred monks. They were all forest dwellers, receivers of alms, wearers of refuse rags, wearers of the three Dharma robes, upright dwellers, users of the grass mat, dwellers at the foot of trees, men of few desires, men of contentment, recluses, and wearers of inferior Dharma robes. Now, as the Blessed One effected his miraculous deed, Mahākāśyapa and the five hundred monks disappeared from the Indraśailaguha cave on Vaidehaka Mountain and emerged at the Kalandakanivāpa in the Veṇuvana by Rājagṛha. Such was the Blessed One’s miraculous activity.
Perceiving the venerable Mahākāśyapa’s arrival from afar,[F.3.b] the Blessed One said to his monks, “Monks, the elder Mahākāśyapa, who has just arrived, is a forest dweller, a receiver of alms, a wearer of refuse rags, a wearer of the three Dharma robes, a wearer of inferior Dharma robes, a hermit, a man of few desires, a man of contentment, a recluse, an incorruptible one, and a master of the entire Dharma. Monks, in terms of the ascetic practices, all my hearers should be equal or comparable to the monk Mahākāśyapa. Monks, since the monk and wearer of the three Dharma robes, Mahākāśyapa, does not even wish to speak with the gods, what need is there to mention his disinterest in human conversation.”
When the Blessed One saw Mahākāśyapa arriving from afar, he said, “Kāśyapa, come here. Be welcome here, Kāśyapa. Ah, the elder Kāśyapa has traveled far to be here. Take this free seat, Kāśyapa.” As soon as the Blessed One had thus given a seat to the elder Kāśyapa, the Blessed One caused a tremor to arise from that seat, so that the entire trichiliocosm quivered, shivered, and trembled; vibrated, quaked, and moved; and rattled, shook, and convulsed. At the same time, the world became engulfed in a great light. Just as a jar of alloyed metal produced in Magadha emits a deep, reverberating sound when it is struck with an iron hammer, so too from the tremor arising from the seat he had just given to the venerable Mahākāśyapa, the Thus-Gone One, the Worthy One, the Truly and Completely Awakened One likewise now caused a great sound to reverberate throughout the entire trichiliocosm.[F.4.a]
The venerable Mahākāśyapa then draped his Dharma robe over one shoulder, knelt on his right knee, and, bowing toward the Blessed One, joined his palms in respect. He approached the Blessed One, bowed his head to the Blessed One’s feet, and said, “Blessed One, you are my teacher, and I am your hearer. Thus, for us hearers it would not be appropriate to enjoy the Dharma robe, alms bowl, cushion, or any other object used by the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha himself. And why is that so? Because, Blessed One, for the entire world including its gods, humans, and demigods these serve as a basis for worship.9 Nor, Blessed One, shall I use the refuse rags that the Blessed One dons, because such garments serve as a basis for the worship of the Blessed One.
“Blessed One, from now on I shall not entertain any thoughts of desire, ill will, or malice. I shall not bring to mind any of the torments of desire, anger, or delusion. Blessed One, in short, for as long as I train, and until I have reached the ground of no more training, I shall place the Blessed One’s refuse rags at the crown of my head. Blessed One, such garments I do not receive for my enjoyment but for the sake of practicing the instructions and advice. Blessed One, as I take up such garments I think myself neither superior nor inferior. Blessed One, I do not think of the[F.4.b] refuse rags as something to be worn on the body in the absence of Dharma robes. Blessed One, I do not think of the refuse rags as something that should be touched by unwashed hands. Blessed One, wherever I may be, I will always prostrate to the refuse rags. Blessed One, I do not think of the refuse rags as something that should be touched by any unclean limb. Blessed One, I bear the refuse rags as a basis for worship. Blessed One, that which I bear is what the Blessed One has relinquished and granted.
“Apart from the recollection of the buddhas, I do not engage in any attainment for the sake of abiding in some other state. As for the way that I abide, I do not identify earth as earth, water as water, fire as fire, or wind as wind. I do not have any notion of either this world or something that is beyond it. Blessed One, I do not form any notion about anything seen, heard, distinguished, cognized, conceived, or contemplated. Blessed One, the state free from perception, the state of the attainment free from perception, the state of the transcendence of perception, the state of the transcendence of freedom from perception, the state of perception, the state without perception, as well as the state of training and the state of no more training—none of these do I truly perceive. Blessed One, within this state I do not perceive any thus-gone ones, any qualities of the thus-gone ones,[F.5.a] nor any state of the thus-gone ones. That is how I abide.
“Blessed One, take as an analogy the various names, signs, and designations for open space. Blessed One, in terms of such an application of names, signs, and designations, we may say ‘space’ and so employ a convention, sign, or representation. Blessed One, likewise, just as we may speak of ‘space,’ we may also say ‘the open,’ ‘the empty,’ ‘the void,’ ‘the hollow,’ ‘the essenceless,’ ‘the ungraspable,’ ‘the limitless,’ ‘the unsupported,’ ‘that which cannot be adopted,’ ‘that which cannot be discarded,’ ‘the bodiless,’ ‘the actual,’ ‘the completely pure,’ ‘mid-air,’ ‘the unimpeded,’ ‘the insubstantial,’ ‘what cannot be shown’—or any other such convention. Nevertheless, Blessed One, no name, sign, or representation can be employed to successfully delineate, determine, compare, or distinguish space. Blessed One, wherever we may look, we will not find any color, shape, or objective referent whereby space can be demarcated or contained.
“Similarly, Blessed One, we may say ‘the Thus-Gone One,’ ‘the Buddha,’ ‘the Teacher,’ ‘the Refuge,’ ‘the Protector,’ ‘the Support,’ ‘the Guide,’ ‘the Leader,’ ‘the Perfect Leader,’ ‘the Doctor,’ ‘the Healer,’ ‘the Revealer of the Path,’ ‘the Teacher of the Path,’ or make use of some other name or convention.[F.5.b] In that way the learned may praise, venerate, extol, laud, and applaud the Blessed One. Yet whichever mundane quality they may express through words and conventions in this way, this will not make me cognize, regard, or perceive the Blessed One. And why is that so? Because, Blessed One, all phenomena are by nature hollow and without essence.
“Blessed One, take the analogy of a magician who conjures a universal monarch—a king who has received the royal anointment, is the master of the four divisions of the army, and is in possession of the seven precious treasures. Blessed One, that magically produced monarch may then be engaged in the subjugation of all the beings that inhabit that universe of four continents, and he may succeed in vanquishing that infinite amount of beings. Blessed One, the monarch’s body is distinct, and the bodies of the sentient beings are likewise seen as distinct. However, Blessed One, the magically conjured universal monarch will certainly not be thinking, ‘I shall be the master of this great army! I shall rule this world of four continents!’ And the four divisions of the army will certainly also not be thinking, ‘That universal monarch is our leader, so we must follow him!’ And yet they do follow him.
“Similarly, Blessed One, that which is the intrinsic nature of phenomena does not exist as a blessed thus-gone one, a hearer, someone training, someone not training, a solitary buddha, or an ordinary being. Blessed One, within the intrinsic nature there is[F.6.a] no observation, perception, or apprehending of the thus-gone ones’ intrinsic nature. There is no observation, perception, or apprehending of the solitary buddhas’ intrinsic nature. There is no observation, perception, or apprehending of the hearers’ intrinsic nature. There is no observation, perception, or apprehending of ordinary beings’ intrinsic nature. There is no observation, perception, or apprehending of the intrinsic nature of form. Likewise, there is no observation, perception, or apprehending of the intrinsic nature of feeling, perception, formation, or consciousness. Blessed One, within the intrinsic nature, form is empty, form is empty thereby, and within that there is no observation of empty form. Likewise, herein feeling, perception, formation, and consciousness are also all empty, they are empty thereby, and within that there is no observation of them as empty. Similarly, herein the thus-gone one is empty, the thus-gone one is empty thereby, and within that there is no observation of the thus-gone one as empty. In the same way, the intrinsic nature of the thus-gone one is empty, the intrinsic nature of the thus-gone one is empty thereby, and within that there is no observation of the intrinsic nature of the thus-gone one as empty. Blessed One, in the same way, there is no hearer either, and no intrinsic nature of the hearer. There is no ordinary being and no intrinsic nature of the ordinary being.
“Blessed One, in the analogy of the magically produced universal monarch and his divisions of the army, there is neither any universal emperor nor any divisions of the army.[F.6.b] They are not to be found within the illusion itself, the intrinsic nature of the illusion, or within the magician. They are not in earth, not in water, not in fire, not in wind, not in space, and not in consciousness. They are not within the elements of earth, water, fire, wind, or space. Nor are they within the element of consciousness. Blessed One, all phenomena are this way. Blessed One, I do not think about them, I do not produce them, and I do not speak of them. Blessed One, as I am in this way disengaged from desirable qualities, I recollect the qualities of the thus-gone ones.
“Blessed One, this is the path, this is the way. The noble sons and daughters who abide upon and have attained this path will not think, ‘I must engage in other trainings. I must search for other teachers. I shall follow other mendicants or brahmins as they teach. That other venerable one knows with insight, sees with vision, and applies the true view with mastery.’ Such thinking is not appropriate. Blessed One, since I have become certain about this, that is how I am. Since I have attained that gateway of the Dharma, that is how I am. This is how all phenomena are: they all share the same nature in terms of their voidness and unborn nature.
“Blessed One, I wish to bring my doubts about the Dharma before the Thus-Gone One, the Worthy One, the perfect Buddha, and as the Thus-Gone One has given me the opportunity, I have come here to the Kalandakanivāpa from the Indraśailaguha cave. Blessed One,[F.7.a] I am here, and the Blessed One has granted me a seat. When he granted me a seat, this entire trichiliocosm reverberated and the ground trembled and shook in six ways.
“Blessed One, this is how I think: The Thus-Gone One is a tremendously great being in possession of the Dharma, the vast Dharma. Without any master, the Thus-Gone One is self-arisen, and yet he follows the way of great compassion. Free of special pride, without any pride, he has granted me a seat. This, I find, is a wonder.
“Blessed One, I think of the analogy of a poor man, who has been struggling to maintain the most basic livelihood. That man may toil hard and so end up with a fine home. At that point he may go before a king who has received the royal anointment and is the commander of an army of four divisions—he may go before such a king in order to see him, prostrate before him, pay him respect, and ask him questions. If, when the man arrives, the king then offers him a free seat the man will think, ‘I came here to see the king and pay my respects to him. Even an opportunity just to see the king and prostrate before him is rare, let alone the prospects of being able to ask him questions. Still, as soon as I arrived, this monarch who has received the royal anointment granted me a free seat. What a wonder this is!’
“Blessed One, you are the king of Dharma, a thus-gone one, a worthy one, a perfect buddha, self-arisen and without master. How may I wish what even for hearers and solitary buddhas is hard to achieve and hard to imagine, let alone for the world of gods, humans, and demigods? How is it that have I come here—before the Thus-Gone One, the Worthy One, the perfect Buddha—to ask questions on the Dharma, to behold you, to prostrate, and to pay you my respects?[F.7.b] Blessed One, this is how I think: I have succeeded in seeing the Thus-Gone One. I have succeeded in prostrating to him. I have succeeded in paying him my respects. I have succeeded in addressing him. I have succeeded in addressing him in full. As I now stand before the Blessed One, he has granted me a free seat. Indeed, my success is of the finest sort.
“Blessed One, when the poor man beholds the universal monarch he is filled with wonder, and, Blessed One, I too must marvel. Blessed One, this is how I think: The Thus-Gone One is endowed with great love, great compassion, great joy, and great equanimity. The qualities that the Thus-Gone One possesses are only his, the Teacher’s, and no one else’s. Yet the Thus-Gone One does not think himself special, supreme, or superior. What a wonder this is. I think of how the buddha qualities that belong to the Thus-Gone One, the Worthy One, the perfect Buddha are not shared by any hearer or solitary buddha.”
The Blessed One then spoke to the venerable Mahākāśyapa: “That is right, Kāśyapa, that is right. Kāśyapa, you are right. Kāśyapa, the thus-gone ones are boundless and endowed with boundless qualities. It is impossible to measure the extent of their generosity, and their transcendent generosity, and so on, through to their insight and their transcendent insight. Their aspiration, their transcendent aspiration, their means, their transcendent means, their activity, their transcendent activity,[F.8.a] their liberation, their transcendent liberation, their vision of liberated wisdom, and their vision of transcendent liberated wisdom—these are all immeasurable.
“Kāśyapa, four factors pertain to the thus-gone ones’ unequaled wisdom. Due to their possession of those four factors, the thus-gone ones bring forth the lion’s roar in the midst of their retinue. Which are those four? They are the equality of discipline, the equality of absorption, the equality of insight, and the equality of buddha qualities. Kāśyapa, whoever is endowed with this fourfold wisdom of equality is a thus-gone one who proclaims the lion’s roar in the midst of their retinue.”
The Blessed One then spoke the following verses:
The Blessed One then spoke to Mahākāśyapa: “Stand up, Kāśyapa. Stand up and go take your seat. Kāśyapa, whatever doubts you may have about the Dharma, you must bring them before the Thus-Gone One. Kāśyapa, I shall answer your questions and delight your mind.”
The venerable Mahākāśyapa then rose from where he had been kneeling, bowed his head to the feet of the Blessed One, and took a place at one side. Once more the Blessed One performed a miraculous act, so that all the monks and nuns as well as all the male and female lay practitioners in Jambudvīpa now came to the Kalandakanivāpa in the Veṇuvana by Rājagṛha. They approached the site where the Blessed One was, and as they arrived, they bowed their heads to the Blessed One’s feet and then sat to one side.
Miraculously, the Blessed One next caused all the monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas to enter the Kalandakanivāpa in the Veṇuvana and, as they entered, this limitless and boundless mass of beings gained insight. The Blessed One then proceeded to perform more miraculous acts. Thereby, from the entire trichiliocosm, the four great kings, King Śakra of the gods, Brahmā, Mahābrahmā, as well as all the divine sons of the heavens of Luminosity, Unlofty, No Hardship, Excellent Vision, and Unexcelled arrived at the Kalandakanivāpa in the Veṇuvana by Rājagṛha due to the power of the Buddha. As they arrived, they proceeded to the place where the Blessed One was residing.[F.9.b] Having bowed their heads to the Blessed One’s feet, they sat to one side, facing the Blessed One with their palms joined in homage.
The Blessed One then performed further miraculous acts. Thus, by the power of the Buddha, there now appeared the kings of the nāgas—Sāgara, Anavatapta, Kambaleśvara, Gautama, Nanda, Upananda, Manasvin, Takṣaka, Sundara, and Elapatra—accompanied by a billion other nāgas. They all went before the Blessed One, bowed their heads to his feet in homage, and sat to one side.
In this way, by the power of the Buddha, such a vast gathering of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, monks, nuns, and male and female lay practitioners had now come together at the Kalandakanivāpa in the Veṇuvana. Everyone entered the grove and took a place there without any anxiety about one another. Such was the Blessed One’s miraculous activity.
The Blessed One now addressed the venerable Maudgalyāyana: “Maudgalyāyana, stand up and prepare a seat for the Thus-Gone One. Seated there, the Thus-Gone One shall deliver the Dharma discourse known as ‘Cutting Through All Doubts.’ He will display the activity that fulfills the wishes of all sentient beings. He will deliver a teaching of the Dharma that satisfies all sentient beings. He will reveal the ocean seal that leads all sentient beings to merge with the Dharma. He will explain how to accomplish the activities of all bodhisattva great beings.[F.10.a] He will explain the way to cultivate the qualities of the buddhas. He will explain the practices that bring sentient beings to maturity. He will explain how to practice transcendent generosity up until transcendent insight. He will explain the practice of the door to the way of all phenomena. He will show the accomplishment of the lord of all beings. He will show the accomplishment of the activities pertaining to the states of all beings. He will satisfy the four retinues. He will satisfy the retinue of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas. He will teach just a fraction of the wisdom that is unhindered and unimpeded with regard to past, present, and future. He will teach just a fraction pertaining to the ripening of karmic action, as well as to activity, aspiration, and wisdom.”
The venerable Maudgalyāyana rose from his seat and bowed his head to the feet of the Blessed One. He then emanated a seat for the Blessed One that was as large as the world of Brahmā. In the sky above he emanated a courtyard for the Blessed One made of the seven precious substances that was as smooth to the touch as kācalindika fabric. The courtyard was as vast as a thousandfold universe, and it extended for a distance of seven hundred leagues. Surrounding the courtyard were seven fences, seven arches, seven ledges, and seven layers of lattices made of bells and bangles. To its sides he emanated trees of four precious substances: gold, silver, crystal, and beryl. The trees of gold[F.10.b] had silver leaves, crystal flowers, and beryl fruits; the trees that were of silver had golden leaves, flowers of beryl, and fruits of crystal; the beryl trees had leaves of gold, flowers of silver, and fruits of crystal; and the crystal trees had leaves of gold, silver flowers, and beryl fruits. Between the trees were ponds filled with water endowed with the eight qualities. Leading to the water were four steps, each of them made of precious substances: gold, silver, beryl, and crystal. Sand of gold was strewn, and in the ponds blossomed blue, pink, red, and white lotuses. In the sky above, he emanated a latticed canopy made of the seven precious substances. The courtyard was decorated with numerous silken tassels, the air was filled with pleasant wafts of incense, and there were beds of various flowers, each the size of seven people. Within each of the blue, pink, red, and white lotuses Maudgalyāyana created a monk who looked just like himself.
When the venerable Mahāmaudgalyāyana had magically produced a seat of this sort, he went before the Blessed One and said, “Blessed One, I have prepared a seat for you. Please know that the time is now right.”
“Maudgalyāyana,” the Blessed One then asked, “have you finished arranging my seat?”
“Yes, Blessed One, I have,” replied Maudgalyāyana.
The Blessed One then addressed the bodhisattva great being[F.11.a] Revealing the Accomplishment of Apprehending Infinite Objects: “Noble son, prepare a lion throne for the Thus-Gone One. Seated upon that throne, the Thus-Gone One shall deliver the Dharma teaching known as ‘Truly Satisfying All Sentient Beings.’ ”
Paying heed to the Blessed One, the bodhisattva great being Revealing the Accomplishment of Apprehending Infinite Objects then prepared a seat, and all the bodhisattvas who were in attendance likewise offered their own shawls to the seat, spreading them upon the lion throne.
Next the Blessed One formed the following intention: “In order to dispel the doubts and hesitations of these bodhisattvas, I shall produce a miracle. Based on their own Dharma robes, I will grant them a vision of their bodhisattva activities, engagements, aspirations, display of realms, and maturation of sentient beings. I shall let them perceive the features of the realms within which they are to awaken to true and complete buddhahood. Likewise, I shall let them see their perfect hearers, their perfect bodhisattvas, and their perfect Dharma teaching. I shall show them their perfect lifespan, perfect complexion, perfect form, perfect name, perfect marks, perfect endowments, and their perfect Dharma fearlessness.”
Then, with his wisdom mind thus inclined, the Blessed One sat down upon his seat[F.11.b] and entered the buddhas’ absorption known as revealing the accomplishment of apprehending infinite objects. As soon as the Blessed One had entered this meditative absorption, all the bodhisattvas who had placed their upper garments upon the Blessed One’s seat now came to perceive everything—from the perfect array of their own future buddha realm up to their perfect Dharma fearlessness—within each of their own shawls. Witnessing all this, the bodhisattvas were deeply gratified and delighted. Joyous and elated, with one voice they sang the following verses to the Blessed One:
This concludes the first chapter.
Present within the gathering was a youth by the name of Padmaśrīgarbha. He now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One. As he faced the Blessed One, the following thoughts arose in his mind: “I wish to request the gateways of the Dharma from the Thus-Gone One. I wish to receive the vajra words. I wish to request the words for practice that are without interruption. I wish to request the words that overcome all other statements, the words of progressive discernment,12 the words wherein all teachings of the Dharma are contained. If the noble sons and daughters practice such a gateway seal, they will attain the stainless eye that sees all phenomena and they will gain expertise regarding the mind. Ah, Blessed One, in the past I have borne my armor through the accumulation of intentions and practical deeds. Thus, you will be aware of my roots of virtue from the past, arisen through the accumulation of intentions and applications.”
Aware of the youth Padmaśrīgarbha’s thoughts and prayers, and aware of his practice of accumulating roots of virtue, the Blessed One now looked in the four directions, and at the same time four great light rays shone forth from his mouth. As this light emerged from the mouth of the Blessed One, it spread out into infinite and endless universes, and wherever the light reached—whether to trees, walls, mountains, earth, or the empty atmosphere—everything became suffused with a golden color. In this way the light shone unhindered throughout all the cardinal and intermediate directions.[F.13.a] Throughout the trichiliocosm, wherever sentient beings were touched by this light their bodies became as if made of gold. Whoever was suffering from the torments of desire, anger, or delusion felt that those afflictions decreased. All beings within the trichiliocosm who were living in hell, suffering the unbearable, ceaseless torments of heat, now experienced relief from their pain due to the power of the Buddha and the power of the bodhisattva’s past prayers. Likewise, all beings within the trichiliocosm who were affected by the obscurations of karma, affliction, and the ripening of karma were freed from their obscurations by the power of the Buddha and the power of the bodhisattva’s past prayers.
Next, to intensely brighten the roots of virtue in sentient beings, the Blessed One projected great light from all the pores on his body. This great light traveled to the east, traversing infinitely many universes. Likewise, the same occurred in the south, west, north, zenith, and nadir: the light from the Blessed One shone forth and extended across infinitely many universes. The Blessed One then produced a special sound that likewise could be heard throughout all those universes.
At that point, in the east, beyond innumerable universes, there was a universe known as Single Parasol. Within that[F.13.b] universe resided the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament had prophesied that after himself the bodhisattva great being Jālinīprabha would awaken to unsurpassable and perfect buddhahood.
Now the bodhisattva Jālinīprabha approached the blessed thus-gone Single Jewel Ornament and asked, “Blessed One, who made this special sound and what is the source of that great light?”
The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament replied, “Noble son, to the west of this buddhafield, beyond innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection, known as ‘Truly Satisfying All Sentient Beings.’ Present in the gathering of the blessed thus-gone Śākyamuni’s retinue is the bodhisattva great being Padmaśrīgarbha. That bodhisattva wishes to request the gateway for accomplishing all syllables—the seal whereby one truly engages with all dharmas.
“Jālinīprabha, in that buddha realm, the retinue contains bodhisattva great beings who bear the inconceivable armor,[F.14.a] the armor of undifferentiated activity. Jālinīprabha, the bodhisattva great beings who have donned such armor also benefit other buddha realms. Jālinīprabha, anyone born within the buddha realm of the thus-gone Śākyamuni will, upon seeing or hearing those bodhisattva great beings, be protected and cared for by them. Jālinīprabha, needless it is, then, to mention what will be the case when someone, upon seeing these bodhisattva great beings, proceeds to pay them respect, reveres them, venerates them, worships them, and asks them questions.”
The bodhisattva great being Jālinīprabha then addressed the thus-gone Single Jewel Ornament: “Blessed One, I wish to go to that universe, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear the inconceivable armor.”
“Noble son,” said the thus-gone Single Jewel Ornament, “if you know that the time is right, then go. But act with mindfulness when you remain in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”
The thus-gone Single Jewel Ornament then gave an utpala flower that was like a hand to the bodhisattva great being Jālinīprabha. “Jālinīprabha,” he said, “you should offer this hand-like utpala flower to the thus-gone Śākyamuni. Tell him that the blessed thus-gone Single Jewel Ornament[F.14.b] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”
The bodhisattva great being Jālinīprabha bowed his head to the feet of the thus-gone one, the blessed buddha Single Jewel Ornament, and then circumambulated him three times. Accompanied by bodhisattva great beings beyond number and count, he next traveled to the world of Enduring, arriving there in a single instant of the mind. Once here, he proceeded to the Kalandakanivāpa in the Veṇuvana by Rājagṛha, and the place where the Blessed One was residing. Bowing his head to the Blessed One’s feet, he said, “Blessed One, the bodhisattva Jālinīprabha bows his head to your feet in homage. Blessed One, I am Jālinīprabha. Bliss-Gone One, I am Jālinīprabha, and in homage I bow my head to your feet.”
“Jālinīprabha,” replied the Blessed One, “you shall live long, and you shall be happy and healthy.”
Having in this way bowed to the Blessed One’s feet, the bodhisattva great being Jālinīprabha sat to one side and from there addressed the Blessed One: “Blessed One, the blessed thus-gone Single Jewel Ornament[F.15.a] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament also sends a hand-like utpala flower for the Blessed One. Blessed One, please therefore accept this hand-like utpala flower from the bodhisattva Jālinīprabha.”
The Blessed One accepted the flower and then gave it to the bodhisattva Ajita. Holding the hand-like utpala, the bodhisattva Ajita turned to a group of five hundred that included the bodhisattva Bhadrapāla. “Kinsmen,” said the bodhisattva Ajita, “the Thus-Gone One has given us this hand-like utpala.”
Bhadrapāla, leading the group of five hundred bodhisattvas, now held the hand-like utpala and addressed the Blessed One in the following way: “Blessed One, we have undertaken proper practices and carry out bodhisattva activities. Therefore, is anyone who hears our names certain to awaken to unsurpassable and perfect buddhahood? Blessed One, the bodhisattva Ajita has given us this hand-like utpala. Blessed One, relying on the power of our aspirations, activities, intentions, and resolve never to abandon sentient beings, we shall today toss this hand-like utpala in supplication of the Thus-Gone One. Blessed One, we likewise toss it before all the thus-gone ones, the worthy ones, the perfect buddhas who remain and reside in the east.[F.15.b] We also toss this flower before the blessed ones who have not yet appeared there, before those who are still to appear there, before those who are now appearing, and before those who are disappearing. We do so, likewise, in all the universes located in the south, west, north, nadir, and zenith, as well as in the intermediate directions—we toss this flower before all the blessed buddhas who are present there, or who will appear there. Blessed One, may each and every being who sees this hand-like utpala also experience its fragrance. May each and every one of them be certain to awaken to unsurpassable, true, and perfect buddhahood. May they also journey throughout all buddha realms.”
Then, as they tossed the hand-like utpala, the Blessed One touched the flower with his right hand. As soon as he touched it a half-sized body of the Thus-Gone One appeared within the utpala. Moreover, within each of the utpalas13 there was again a half-sized version of the Thus-Gone One. All these half-sized bodies of the Thus-Gone One now declared, “The teachers of those who do not know all phenomena to be like an illusion, and who are not inclined to think so; the teachers of those who do not know all phenomena to be stainless and devoid of characteristics, and who are not inclined to think so—the teachers of all those who have no such comprehension are neither thus-gone ones, nor hearers of the thus-gone ones.” Speaking such words, they departed. They also spoke the following verses:
After the Thus-Gone One’s emanations had proclaimed these verses, they moved ahead, into the ten directions.[B2]
Now the bodhisattva great being Jālinīprabha said to the Blessed One, “Blessed One, those noble sons are perfectly trained in aspiration. Any sentient being who hears their prayers, or pronounces their names, will be entirely freed from the experience of numerous pains, and they will become destined for unsurpassable and perfect awakening. What a wonder this is! But, Blessed One, such blessed ones and such noble sons are not suited for this universe. Why not?
“Blessed One, as an analogy, a man or woman may have heard of the fame of a priceless and flawless jewel, a jewel that can deliver all possible benefit and happiness. That person may then wish to search for the jewel, and he or she may also have learned the specific characteristics of that precious jewel. Now, imagine that this man or woman sees that immaculate jewel in the middle of the dirt in a latrine pit, or some other filthy place. Around that spot there are some bamboo cane workers, untouchables, outcastes,[F.16.b] or some other hard-laboring people of low caste. Those people have never heard of that jewel, so they obviously do not know about its qualities either—it would be out of the question. Now, the first person who sees the jewel in the filth may remark that the place where that precious jewel is kept is not a very beautiful one. But the others will just respond, ‘Which precious jewel do you have such praise for?’ Even though the first person may explain about and even point to the jewel, the ignorant people will not understand. They will say, ‘Hey you, why are you talking about the qualities of a precious jewel? That “precious jewel” does not have any good qualities. You are a liar and a trickster. We do not believe anything you say.’ The first person may then extract the jewel and lift it out from the dirt. As soon as the jewel emerges the poor people will become extremely upset at each other, and from then on they will be surrounded by numerous harms.
“Blessed One, we are here in the world of Enduring, a place where poor beings of lesser roots of virtue are born. Blessed One, the way we perceive you within this world is similar to the way the person of learning in the analogy sees and recognizes the precious jewel in the midst of the filth. Blessed One, we see the blessed thus-gone ones and the bodhisattva great beings who don the inconceivable armor to be like perfect and completely pure jewels, capable of granting all manner of happiness.[F.17.a] Yet, Blessed One, other beings within this world regard them in a way that is similar to the way the poor and lowly people of the area look at the precious jewel.
“Blessed One, in the analogy a person heard about the jewel’s qualities and decided to search for it. When seeing the jewel in a pit of filth, he or she remarked that the jewel was not kept in a proper place. Similarly, Blessed One, the blessed buddhas and the bodhisattvas present throughout the ten directions also remark that the Blessed One’s buddha realm is not befitting to him. In this way they praise the blessed Buddha and all the bodhisattva great beings who bear the inconceivable armor.
“In the analogy, Blessed One, a man or woman heard about the qualities of a precious jewel, decided to go searching for it, found the jewel stuck in filth, and subsequently declared that the jewel was not being kept properly. We, similarly, have heard praises of the thus-gone one, the worthy one, the perfect Buddha as well as of the bodhisattva great beings who have donned the inconceivable armor. Hence we journeyed here to behold them. But being here, Blessed One, we see that this universe is plagued by hundreds of shortcomings and that sentient beings here possess inferior roots of virtue.[F.17.b]
Csoma de Körös 1836, p. 429. His summary of the sūtra was later published in French translation by Henri Léon Feer (1881).
The dating of the Tibetan translation to the late eight to early ninth century is also attested by the text’s inclusion in the early ninth century Denkarma (ldan dkar ma) catalog, dated to c. 812
Gotra means both “family” and “class” but carries also the sense of “seed” or “fundamental element.” A sentient being’s capacity for progress on the path to liberation and awakening is thus determined by the particular type of gotra that the given being belongs to or possesses. For a classic discussion of the various gotras that in this way divide sentient beings into different classes based on their individual potentials, see Maitreya-Asaṅga’s Ornament of the Great Vehicle Sūtras (Mahāyānasūtrālaṃkāra), chapter III (Sanskrit edition in Levi 1907).
Or Kumbhīra, as attested by Edgerton in his Buddhist Hybrid Sanskrit Dictionary and by the Chinese 金毘羅 (Soothill-Hodous), although both sources list this figure as a yakṣa or a nāga rather than a monk disciple of the Buddha.
The name Vasiṣṭha is based on the Chinese, 婆私 (Soothill-Hodous). The Tibetan reads thang la gnas/gnas pa.
S: lhas mchod; D: las mchod. The Chinese confirms with 天敬. The back-translation of Marutpūjita is from Chandra Das.
“Basis of worship,” here and throughout this passage, renders the Tibetan term mchod rten, which can render the Sanskrit stūpa or caitya. The Chinese has 塔廟, which typically renders stūpa.
Tentative translation. D: ji ltar mkha’ la nam yang lag pa mi thogs dang // rdul dang du ba rnams kyis gos par mi ’gyur dang // ji ltar lam ni nam yang byed par mi ’gyur ba // chos la de bzhin mos pa rnams ni dge sbyong yin. The corresponding Chinese verse reads: “Just as space is unobstructed and cannot be sullied by smoke or dust, so is the Dharma of the mendicant originally pure and unalterable (如空無障礙，煙塵不能污，沙門法如是，本淨無變異。).
Tentative translation. D: ji ltar sangs rgyas spyan mchog gis // khams gsum shes la ma chags ’jug pa bzhin // dngos dang dngos med mnyam tshungs yid dang ldan // yang dag brtson zhing rang gi mig la gnas // gang tshe rgyal ba ting ’dzin der gnas te // de ring de dag kun gyis thob snyam bgyid. The Chinese reads: “With a mind of equanimity regarding existence and nonexistence / you have thus attained the buddha eye, which can see everywhere throughout the three realms without hindrance. Because the Buddha has entered this absorption, it has caused us too to attain this eye” (等心於有無，因是得佛眼，能於三界中，普見無障礙。佛入三昧故，令我得是眼).
It is not obvious from the text how the many flowers come about. Perhaps the original flower is instantly multiplied. The Chinese is likewise confusing: “Then all the bodhisattvas wished to scatter this utpala flower throughout the ten directions, and the Buddha touched each flower with his hand and a complete buddha body appeared at the center of each” (時諸菩薩 以此蓮華欲散十方，佛以手摩一一華中佛 身悉現).
Tentative translation. D: mig yor gyi gnas la ’jig rten mi gnas te / ’phags pa rnams dang tha mi dad pa’i slad du’o.
This is a somewhat tentative translation. D reads: de dag gis rnam par mi rtog cig kun nas nyon mongs pa med la / snang ba med pa’i byang chub lam zhugs pa’i de bzhin gshegs pa rnams kyi de bzhin gshegs pa’i gter dang / chos kyi gter bstan pa’i chos kyi rnam grangs de thos nas skrag cing dngang la dngang bar ’gyur zhing g.yang sa chen por yang ltung bar ’gyur ro. This rendering follows the variant reading of S, which here has “awakening is not accessed” (byang chub la ma zhugs), rather than D: “entered the path of awakening” (byang chub lam zhugs). The Chinese concurs more with S, which makes more sense in the context; the Chinese does not have “path,” and instead reads: “[they] will hear this sūtra teaching that the awakening of all buddhas is not gained, not lost, beyond thought, beyond defilement, beyond illumination, concurs with thus, [but is] transmitted by the Buddha” (聞是經說諸佛菩提無得、無失、無有分別、無垢、無 明，隨順於如，佛所囑累。).
Tentative translation. D: bcom ldan ’das bdag gis dus ’gyur ba yang glo par ma chud cing bdag cag yun ji srid nas drangs pa’am / yun ji srid nas khrid pa yang skad cig gcig dang / thang cig gcig tsam yang glo bar ma chud la / yud tsam gcig kyang rjes su mi dran lags kyang bdag ni ’di snyam sems lags te.
Tentative translation. D: gang dag mig dang gzugs gnas shing // tshor ba dang ni ’du shes gnas // ’du byed la yang gnas nas su // bdag nyid rnam shes ma byas pa.
Tentative translation. D: bzod pa ’di ’dra de skye pa // blo gros bstan pas bzod du zad // bong ba’i chad pas mtshon chad la // de dag mi mjed can du ’gyur.
While each of the previous passages of this type have been listed in full, the text from this point on makes it clear that readers should infer a similar subject matter in the following abbreviated instances.
Although there is no exact indication of where the shift occurs, the speaker of the following verses at some point appears to change from being the emanated bodhisattvas to the Buddha Śākyamuni.
At this point the verses spoken by the bodhisattvas appear to end, such that the following verses are spoken by the Buddha.
Tentative translation. D: gang dag gcer bu’i sems can ma gtogs par // thos nas su zhig dga’ ba skye mi ’gyur // sangs rgyas kyis kyang de ni yong ma gsungs // ’on kyang de dag dge dang ldan par ’gyur.
It is not quite clear which three classes are intended here. D: thub pa khams gsum nges ’byung rigs gsum ldan.
Tentative translation. D: de bzhin gshegs pas ’khor lo’i tshad tsam la gzigs na yang de lho nub kyi phyogs mtshams nas dpag tshad drug cu rtsa gnyis su sa yongs su g.yos par ’gyur ro.
Y, K, C, and U: nges (“conviction,” “certainty,” “ascertainment”); D: des (“gentleness,” “mildness”).
The translation of the final two lines of this verse is tentative. D: gang dag phug nas brten pa rnams/ /de dag gis ni lus mi shes.
This perhaps refers to mandārava and mahāmandārava, which the Mahāvyutpatti lists consecutively.
Translation of this verse is tentative. D: ji ltar rgyal srid rab bsngags na/ /bzhin ’dzun khro bar mi bgyis lags/ /de dag gi ni rnam rgyal der/ /sangs rgyas mthong ba’ang rnyed par ’gyur.
Literally “armor” (Tib. go cha, Skt. saṃnāha). Y, J, K, N, C, and H all have “procedure” (cho ga). We have translated based on D (go cha, “armor”) in light of its appearance in the passage immediately following.
gnyi ga’i cha las rnam par grol ba (ubhayatobhāgavimukta). Edgerton cites La Valle Poussin’s summary of the Abhidharmakośa’s interpretation of this phrase as “delivered from the obstacle of the passions (“impurities,” kleśāvaraṇa), and from the obstacle to (the eight) vimokṣa.”
Tentative translation. D: bcom ldan ’das su sangs rgyas la skyabs su mi mchi/ chos la skyabs su mi mchi/ dge ’dun la skyabs su mi mchi ba des chos nyid de kun du ’tshal lags so.
Y, J, K, and C: de dag thams cad kyang rgya mtsho chen po rab tu gnas pa na nor bu rin po che de dag ni rin thang gdab du yod pa’am / rin thang gdab tu med pa yin pa de lta bur shes par bya ba yin zhing. N: de dag thams cad kyang rgya mtsho chen po na rab tu gnas pa na nor bu rin po che de dag ni rin thang gdab du yod pa’am / rin thang gdab tu med pa yin pa de lta bur shes par bya ba yin zhing.
This is a poetic synonym for either “ocean” or “ground.” The term reappears below as an explicit epithet for “ocean.”
D: kun bged pa. This term is unattested in all lexicons, but present in several other texts of the Kangyur editions. Judging by the other contexts in which it appears, it might be related to the verb ’gyed= “to send,” “give,” “distribute,” “emanate,” or “argue.”
Y, J, K, N, C, and H: klog pa (Mahāvyutpatti = vācana: “to cause to recite,” “the act of recitation,” “reading,” “declaring”); D: zlog par (“to repeal, avert”).
Tentative translation. D: de tshe nor bu rnams kyi ’od ’byung ba/ /nor bu dag gi ’od du khyab par ’gyur.
Tentative translation. D: sha ra dva ti’ bu yang gang dag gzhan la phan pa’i phyir dang bdag la phan pa’i phyir zhugs pa dag lta zhog gi / sha ra dva ti’ bu sems can gang dag bdag dang gzhan la phan pa’i phyir zhugs pa de dag ni dkon no/ /mchog tu rab tu dkon no.
Y, K: ci bstan; J, N, and C: ji bstan (“what is taught”); D: ji bsten (“what is relied upon”).
Tentative translation. D: bcom ldan ’das slad kyis ni bcom ldan ’das las thos nas re zhig gang gis sems can ’ga’ yang bgyid pa de la ’jog pa’i mthu bdag bcag la ma mchis so.
rigs pa dang grol ba here and below describes two qualities of pratibhāna (spobs pa), “inspired speech,” or “eloquence,” which is a requisite quality of a qualified Dharma preacher: the ability to preach the Dharma in a “coherent” (yukta) and “free,” as in “fluid” and “fluent” (mukta), manner.
The translation of the first two lines of this verse is tentative. D: rab drag las can ser skya ljang ku skras/ /kas bub bum pa’i nang du rab tu ’jug.
The translation of the final two lines of this verse is tentative. D: de yi sems la nam yang ni/ /yongs su gdung ba byung ma gyur.
Most available printings of the Degé Kangur have an error in the folio numbering from this point onward; the numbering error has been corrected in the displayed eKangyur pages but folio numbers in xylograph versions are likely to need increasing by one.
Y, J, K, N, C, and H: glo bur. D: blo bul. We have interpreted this term as a translation of āgantu (“guest”) rather than the more common akasmāt (“causeless,” “unforeseen,” “unexpected,” “sudden”).
The translation of this verse is tentative. D: byang chub spyad pa spyod pa dag kyang mthong/ /sangs rgyas zhing ’di ni ni dpa’ bog cig/ /gang zhig chos gos thogs nas gnas pa lags/ ma bslabs pa yis ’di la ji ltar bslab.
Tentative translation. D: brtan pa’i blo gros phyi ma’i tshe phyi ma’i dus lnga brgya pa tha ma la bab pa na/ gang las ting nge ’dzin de thos pa’i byang chub sems dpa’ de ni ting nge dzin des nges par ’byung ba yin zhing/ dge sbyong de’i spobs pa mtha’ yas pa yin par de’i mtha’ khong du chud par bya’o.
The translation of the preceding three verses is tentative. D: gang gis de ni thob ’gyur ba’i/ ting ’dzin nga yis bshad pas na/ phyi nas ’chad pa su yi yang/ /bzhin la de ni lta mi ’gyur/ lha dang klu dang mi’am ci/ /mi dang mi ma yin rnams kyang/ bshad pas de yi gdong du lta/ /mang por rnam par lta bar ’gyur/ gang dag de yis gang nas thob/ de la des ni ji ltar bslabs/ ji ltar chos kyis khyad par ’phags/ mdo sde de ni rab bshad pas/ de dag bsam pa shes par ’gyur.
The translation of the final two lines of this verse is tentative. D: dmigs pa’i rab tu dbye ba yis/ /ji ltar sprul pa ’byung ba bzhin.
A great bodhisattva.
A buddha realm.
A buddha realm.
A great bodhisattva.
A buddha.
A great bodhisattva.
The Buddha’s teachings regarding subjects such as wisdom, psychology, metaphysics, and cosmology.
One or several buddha realms.
A buddha.
A buddha.
A great bodhisattva.
A buddha realm.
A buddha.
A buddha realm.
A great bodhisattva.
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.
A buddha realm.
A buddha realm.
A great bodhisattva.
A buddha.
A great bodhisattva.
A buddha realm.
A great bodhisattva.
A great bodhisattva.
A great bodhisattva.
A buddha.
A buddha realm.
A buddha realm.
A buddha realm.
A buddha realm.
A buddha.
A buddha realm.
Here, referring to the five collections of psycho-physical factors that constitute beings: form, feelings, perceptions, formations, and consciousness.
A great bodhisattva.
An epithet of the bodhisattva Maitreya.
A buddha realm.
A householder.
A great bodhisattva.
Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.
A buddha realm.
A buddha realm.
A buddha.
A buddha realm.
A buddha realm.
A buddha.
A great bodhisattva.
A great bodhisattva.
A buddha.
A buddha realm.
A great bodhisattva.
’phags pa dge ba’i rtsa ba yongs su ’dzin pa zhes bya ba theg pa chen po’i mdo. Toh 101, Degé Kangyur vol. 48 (mdo sde, nga), folios 1.a–227.b.
’phags pa dge ba’i rtsa ba yongs su ’dzin 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), 2006–9, vol. 48, pp. 3–580.
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