In this sūtra the Buddha Śākyamuni recounts how the thus-gone Sarvārthasiddha purified the buddha realms in his domain. In his explanation, the Buddha Śākyamuni emphasizes the view of the Great Vehicle, which he explains as the fundamental basis for all bodhisattvas who aspire to attain liberation. The attendant topics taught by the Buddha are the six perfections of generosity, discipline, patience, diligence, concentration, and wisdom. The Buddha explains each of these six perfections in three distinct ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he describes how Sarvārthasiddha learned the practices that purify buddha realms, namely the six perfections. Next, he explains how to seal these six virtuous practices with the correct view so that they become perfections. Finally, he recounts how Sarvārthasiddha, as a bodhisattva, received instructions for enhancing the potency of the perfections.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Gyurmé Avertin produced the translation and wrote the introduction. James Gentry, Ryan Damron, and Andreas Doctor compared the draft translation with the original Tibetan and edited the text. The committee would like to thank Khenchen Pema Sherab for his generous assistance in resolving several difficult passages.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
We gratefully acknowledge the generous sponsorship of I. C. and F. Y. P. Cheng, their children and families. Their support has helped make the work on this translation possible.
The Jewel Mine is a Great Vehicle sūtra in which the Buddha Śākyamuni is requested by Mañjuśrī and others to explain how buddha realms are purified, as bodhisattvas receive teachings from the buddhas and subsequently train on the bodhisattva path based on these instructions.
In replying to Mañjuśrī, the Buddha does not present the way he himself purified buddha realms. Instead, he recounts how a certain past buddha, Sarvārthasiddha, purified infinite buddha realms as a bodhisattva prior to his awakening. This story originates with Dīpaṅkara, the buddha who is said to have prophesied the Buddha Śākyamuni’s awakening. According to The Jewel Mine, Dīpaṅkara told this story to the Buddha Śākyamuni to inspire him and to spur him on the path to awakening. By revealing how he himself received the story, Śākyamuni thus indicates the importance and relevance of studying the purification of buddha realms as a means to inspire fortitude in aspiring bodhisattvas.
The overarching principle in The Jewel Mine is the understanding that there have been innumerable buddhas before the Buddha Śākyamuni, and that there will be an infinite number of buddhas after him, each presiding over their individual buddha realms. Long before their full awakening, buddhas-to-be pledge to awaken and teach beings the paths to liberation. In this way the path followed by all bodhisattvas is the same: it starts with generating the mind of awakening. Then, according to The Jewel Mine, as the bodhisattva subsequently trains in purifying buddha realms, the practice consists of training in the six perfections—generosity, discipline, patience, diligence, concentration, and wisdom. These common steps of the bodhisattva’s trajectory are all alluded to throughout the text.
Another important theme of The Jewel Mine is aspirations. Such prayers, we are told, are central to all bodhisattva activities. According to the Great Vehicle, buddhas appear to sentient beings based on three causes: the buddhas’ compassion, the buddhas’ aspirations, and sentient beings’ merit. As a bodhisattva, it is therefore of crucial importance to engage in the practice of making aspirations. This sūtra describes the results of such aspirations accumulated from time without beginning.
The content of the text is structured in the following manner: first is a preliminary presentation of the setting of the sūtra, followed by the main presentation of the way the thus-gone Sarvārthasiddha purified buddha realms by relying on the six perfections. The Buddha Śākyamuni explains each of these six perfections in three distinct ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he describes how Sarvārthasiddha learned the practices that purify buddha realms, namely the six perfections. Next, he explains how to seal these six virtuous practices with the correct view so that they become perfections. Finally, he recounts how Sarvārthasiddha as a bodhisattva received instructions for enhancing the potency of the perfections.
The Buddha Śākyamuni begins his teaching with a presentation of the view of emptiness that makes use of a variety of analogies. Realizing this view is also referred to as “experiencing liberation devoid of obscurations.” The Buddha explains that the way to train in purifying buddha realms is to realize this view: “Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone Sarvārthasiddha purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.” In this part of the sūtra, the Buddha shows how Sarvārthasiddha purified buddha realms throughout his previous lives, with each of the six perfections being the focus of a particular lifetime as a bodhisattva. First, we hear how the king Joyful and Wise accumulated merit through generosity. As he trained in discipline, he was the king Undefeated Army, while as a brahmin named Blazing Wit he developed the ability to maintain the view through patience. Next, we hear how Sarvārthasiddha’s practice of diligence unfolded in a life as the monk Dhṛtimati. He practiced the next perfection, that of concentration, in his life as the monk Pleasant Voice, who also developed unfailing memory as a quality of his concentration. Finally, he attained the perfection of wisdom as Megharāja, a former king turned monk.
In the second teaching, the practice of the six perfections is once again presented through six previous existences of the buddha Sarvārthasiddha. The first is his existence as Śāntamati, who was instructed by the buddha Sarvābhibhū to strive for buddhahood through the practice of generosity. The next incarnation of Sarvārthasiddha mentioned is the brahmin priest Viṣṇudatta, who practiced discipline. He is followed by the bodhisattva Always Looking, who perfected patience, the monk Sūrata, who perfected diligence, and the monk Concentrated Experience, who accomplished the perfection of concentration. Finally, as the monk Unsurpassed Wisdom he mastered the perfection of wisdom.
Then, for a third time, the Buddha Śākyamuni teaches the six perfections through the framework of six of Sarvārthasiddha’s other past lives. As the monk Careful Scrutiny he practiced generosity, and later as the wealthy kṣatriya layman Jagatīdhara he trained in discipline. Following this life, we hear of the monk Śāntamati, who practiced patience. Next, we are told how the bodhisattva Ārabdhavīrya strove in diligence, the brahmin priest Indradatta trained in aspirations, the brahmin priest Sandalwood Essence perfected skillful means, and finally how the bodhisattva Unsurpassed Knowledge realized the perfection of wisdom.
In the last part of the sūtra, the Buddha Śākyamuni reveals to Mañjuśrī the view of emptiness through a teaching on nonduality. As part of this concluding teaching, the Buddha also discloses the awakened feats of one of Mañjuśrī’s past lives as the brahmin Sūryadatta. Finally, in reply to a request by Mañjuśrī, the Buddha illustrates the long journey to buddhahood by telling how many buddhas Sarvābhibhū had followed and under whose guidance he had generated roots of virtue prior to his awakening, teaching in the process how a buddha is not someone limited to a single manifestation but a being capable of manifesting an inconceivable number of awakened emanations for the welfare of beings.
There is no extant Sanskrit version of this scripture, and the sūtra does not appear to have been translated into Chinese either. In producing this translation, we have therefore based our work on the Degé xylograph while consulting the Comparative Edition (dpe bsdur ma). Additionally, when the readings in the Degé and the Comparative Edition appeared problematic, we consulted the Stok Palace manuscript. The colophon of the sūtra states that it was translated from the Sanskrit by the Indian preceptors Jinamitra and Surendrabodhi along with the prolific Tibetan translator Yeshé Dé. Therefore, we can date the Tibetan translation to the late eighth to early ninth centuries, a dating that is also attested by the text’s inclusion in the early ninth century Denkarma (ldan dkar ma) catalog.1
Thus did I hear at one time. The Blessed One was dwelling at Kālaka’s Grove in Sāketa together with a large saṅgha of monks possessing power and superknowledge. There were sixty-two thousand such worthy ones along with eighty-four thousand bodhisattvas, including the youthful Mañjuśrī. All the bodhisattvas had entered the Great Vehicle. They had entered infinite vehicles. They had entered innumerable vehicles. They had entered inconceivable vehicles. They had entered incomparable vehicles. They had entered immeasurable vehicles. They had entered inexpressible vehicles. They were making aspirations to purify limitless buddha realms in infinite world systems. They were making aspirations to purify limitless buddha realms in innumerable world systems. They were making aspirations to purify limitless buddha realms in inconceivable world systems. They were making aspirations to purify limitless buddha realms in incomparable world systems. They were making aspirations to purify limitless buddha realms in immeasurable world systems. They were making aspirations to purify limitless buddha realms in inexpressibly vast world systems.
Then the youthful Mañjuśrī, the bodhisattva Sarvābhibhū, and others beseeched the Blessed One,[F.213.b] “Blessed One, please explain how a thus-gone one purifies his own limitless buddha realms out of love. We make this request because, Blessed One, all the bodhisattvas present in this entourage have entered the Great Vehicle. They have entered infinite vehicles. They have entered innumerable vehicles. They have entered inconceivable vehicles. They have entered incomparable vehicles. They have entered immeasurable vehicles. They have entered inexpressible vehicles. They are making aspirations to purify limitless buddha realms in infinite world systems. They are making aspirations to purify limitless buddha realms in innumerable world systems. They are making aspirations to purify limitless buddha realms in inconceivable world systems. They are making aspirations to purify limitless buddha realms in incomparable world systems. They are making aspirations to purify limitless buddha realms in immeasurable world systems. They are making aspirations to purify limitless buddha realms in inexpressibly vast world systems.
“So, if these bodhisattvas hear from the Blessed One about the purification of limitless buddha realms, it will further increase their diligence to engage in the purification of limitless buddha realms in infinite world systems, to engage in the purification of limitless buddha realms in innumerable world systems, to engage in the purification of limitless buddha realms in inconceivable world systems,[F.214.a] and to engage in making aspirations for the purification of limitless buddha realms in incomparable, immeasurable, and inexpressibly vast world systems. Their armor will become hard. Their armor will become strong. Their armor will become vajra-like. Their armor will become indestructible. Their armor will become impenetrable. Their armor will become invincible. Their resolve will become firm. Their resolve will become powerful. Their resolve will become unshakable. Their resolve will become irrevocable. Their resolve will become unassailable. They will attain the manifestation of the strengths. Their every action will be praised by all the blessed buddhas. They will not fall into darkness upon death. They will not be timid, agitated, or discouraged when performing the peerless activities of bodhisattvas. Attending to the wishes of sentient beings, there will be no impediment to their awakening. Striving to accomplish the wishes of sentient beings, they will teach the appropriate Dharma. When in the company of sentient beings, they will act as they are requested. They will become skilled in the procedures for guiding sentient beings. They will become skilled in bringing others into the fold of those who practice the buddha vehicle. They will have no attachment to any statement. Since they become skilled in the concise and the extensive, they will not consider duration or distance.”
The Blessed One replied to the youthful Mañjuśrī, “Well done, well done Mañjuśrī. You have all entered the Great Vehicle. You have entered infinite vehicles. You have entered innumerable, inconceivable, incomparable, immeasurable, and inexpressible vehicles.[F.214.b] You have all been making aspirations to purify limitless buddha realms in infinite world systems. You have all been making aspirations to purify limitless buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems. Loving, altruistic, and compassionate, you all enact the deepest wish of bodhisattva great beings, which is to bring benefit and happiness to all worlds. Mañjuśrī, whoever supplicates the Thus-Gone One will also generate the power of those bodhisattva great beings’ roots of virtue, so you should be confident. Therefore, Mañjuśrī, listen with the greatest care and keep this in mind.”
“Excellent, excellent Blessed One,” replied the youthful Mañjuśrī, and he listened as the Blessed One had directed.
Then the Blessed One said, “Mañjuśrī, in the east, beyond as many buddha realms as the number of particles in forty inexpressibly vast buddha realms, there is the world system called Anabhibhūta. There resides the thus-gone, worthy, perfect buddha Sarvārthasiddha. Living there, he possesses limitless pure buddha realms in infinite world systems. He possesses the aspirations to purify limitless buddha realms in incomparable world systems. He possesses the aspirations to purify limitless buddha realms in immeasurable world systems. He possesses the aspirations to purify limitless buddha realms in inexpressibly vast world systems.
“Mañjuśrī, all noble sons or daughters who have entered the bodhisattva vehicle[F.215.a] will possess limitless pure buddha realms in infinite world systems once they hear about the limitless pure buddha realms in infinite world systems that belong to the thus-gone, worthy, perfect buddha Sarvārthasiddha. They will also come to possess limitless pure buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.
“Mañjuśrī, once, in the middle of a marketplace in the Dīpavatī world system, when I heard from the thus-gone, worthy, perfect buddha Dīpaṅkara about the limitless pure buddha realms of the thus-gone Sarvārthasiddha, I developed acceptance that phenomena are unborn. Once I had thus developed acceptance that phenomena are unborn, the thus-gone Dīpaṅkara prophesied my unsurpassed and perfect awakening.
“He said, ‘Excellent, excellent! Sublime being, in the future, after an innumerable eon, you will become a thus-gone, worthy, perfect buddha known as Śākyamuni, endowed with limitless pure buddha realms in immeasurable world systems. You will be endowed with limitless pure buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.’
“Mañjuśrī, when I heard the prophecy concerning myself from the thus-gone Dīpaṅkara, the force of that root of virtue impelled me to rise into the sky to a height of seven palm trees. Through the power of that buddha, I saw the thus-gone, worthy, perfect buddha Sarvārthasiddha teaching the Dharma to an audience of hundreds of thousands of beings who had gathered around him, full of respect.[F.215.b] When I saw that as I rested in the sky, I offered these verses of praise to that thus-gone one:
“Mañjuśrī, in this way, bodhisattva great beings should train in liberation devoid of obscurations. Bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation, nor do they grasp at the nonexistence of liberation. They also do not grasp at obscurations, nor do they think, ‘There are no obscurations.’ They also do not grasp at the nonexistence of bodhisattvas, nor do they think ‘The bodhisattvas do not exist.’ They do not grasp at the nonexistence of experience, nor do they grasp at their experience. They do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at the nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’[F.216.b] They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’
“Mañjuśrī, consider the following analogy. A man who is asleep has a fictitious dream in which he fully enjoys the five sense pleasures. The man is neither childish nor is he a fool, but rather someone wise, knowledgeable, and intelligent. So when he wakes up from his dream, he does not grasp at the nonexistence of the sense pleasures, nor does he think, ‘The sense pleasures are here.’ He does not grasp at the nonexistence of the joy of his pleasure, nor does he think, ‘The joy of pleasure exists.’ Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’
“Mañjuśrī, consider the following analogy. A skilled magician or magician’s apprentice can conjure up various illusions in front a large crowd of common people, such as the various parts of an elephant, or a horse, or a chariot, or a group of infantry soldiers. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see the magician’s illusions, they do not grasp at the nonexistence of various parts of the elephant, nor do they think, ‘The various parts of the elephant exist.’ They do not grasp at the nonexistence of the various parts of the horse, nor do they think, ‘The various parts of the horse exist.’ They do not grasp at the nonexistence of the various parts of the chariot, nor do they think, ‘The various parts of the chariot exist.’ They do not grasp at the nonexistence of the group of infantry soldiers,[F.217.a] nor do they think, ‘This group of infantry soldiers exists.’ They do not grasp at the nonexistence of the illusion, nor do they think, ‘This illusion exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, through ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’
“Mañjuśrī, consider the analogy of the reflection of the moon in the waters of a pristine lake under a clear, cloudless sky. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see this, they do not think that the moon does not exist, nor do they think, ‘The moon exists.’ They do not think that the reflection does not exist, nor do they think, ‘The reflection exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’ They also do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’
“Mañjuśrī, consider the analogy of the fluttering distortions of a mirage in a clear, cloudless sky at the end of spring. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see this, they do not grasp at the nonexistence of the mirage, nor do they think, ‘The mirage exists.’ They do not grasp at the nonexistence of the flutter,[F.217.b] nor do they think, ‘The flutter exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of the experience, nor do they think, ‘The experience exists.’ They also do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’
“Mañjuśrī, think of a clear and cloudless sky that becomes covered as billowing clouds appear. When intelligent people see this, they do not grasp at the nonexistence of the cloudbanks, nor do they think, ‘The cloudbanks exist.’ They do not grasp at the nonexistence of the cloud covering, nor do they think, ‘The cloud covering exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ They also do not grasp at the nonexistence of the absence of obscurations, nor do they think, ‘The absence of obscurations exists.’ They do not grasp at the nonexistence of bodhisattvas, nor do they think, ‘Bodhisattvas exist.’ They do not grasp at the nonexistence of experience, nor do they think, ‘Experience exists.’2[F.218.a] They do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’
“Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations should not think, ‘Will my buddha realms in infinite number be purified or not?’ And yet, the infinite buddha realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified without the bodhisattva great beings having to focus their minds. In the same way, bodhisattva great beings who experience liberation devoid of obscurations should not think, ‘Will my innumerable buddha realms be purified or not?’ and so on, down to ‘Will my inexpressibly vast buddha realms be purified or not?’ And yet, the inexpressibly vast buddha realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified without the bodhisattva great beings having to focus their minds.
“Mañjuśrī, take dawn as an analogy. At that time the sun does not think, ‘Shall I rise now?’ And yet, without any concentrated effort, the sun still rises at dawn. Mañjuśrī, in the same way, bodhisattva great beings who experience liberation devoid of obscurations[F.218.b] do not wonder how they will purify their limitless buddha realms. And yet, without any concentrated effort, bodhisattva great beings who experience liberation devoid of obscurations purify their infinite buddha realms, and so on, down to their inexpressibly vast buddha realms.
“Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone Sarvārthasiddha purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.”
Then the youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the extent of the buddha realms that the thus-gone, worthy, perfect buddha Sarvārthasiddha has purified?”
The Blessed One replied, “Mañjuśrī, it is not easy to understand through language the extent of the buddha realms that the blessed, thus-gone, worthy, perfect buddha Sarvārthasiddha has purified.”
Mañjuśrī asked, “Blessed One, is it possible to illustrate this through an analogy?”
The Blessed One replied, “Yes, Mañjuśrī, it is possible. Mañjuśrī, consider this analogy. Take together world systems as numerous as the particles in forty inexpressibly vast buddha realms. Fill them with mustard seeds, as if they were filled with dust or sand. Suppose then that someone decides to grind these mustard seeds into particles, and they divide each mustard seed into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride[F.219.a] they can cover as many universes as there are grains of sand in the Ganges. With such strides they move as fast as the miraculous speed of the mind. Proceeding in this manner, they continue for as many eons as there are grains of sand in the Ganges before placing a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south, the west, the north, and the intermediate directions, placing the same number of particles. Likewise, in the zenith and the nadir they place an equal number of particles. Mañjuśrī, tell me, is the number of worlds where they place a mustard seed particle greater than those where they do not?”
Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those where they do not place any particles are far greater in number.”
The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds as if they were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride they cover as many universes as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind. Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges before putting down a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south until they have placed all the particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest, the zenith, and the nadir,[F.219.b] thus placing the particles in all directions. Mañjuśrī, tell me, is the number of worlds where they place a particle greater than those where they do not?”
Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those where they do not place any particles are far greater in number.”
The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds as if they were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride they cover as many universes as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind. Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges before putting down a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south until they have placed all the particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest, the zenith, and the nadir, thus placing the particles in each direction. Mañjuśrī, tell me, is the number of worlds where they place those particles greater than those where they do not?”
Mañjuśrī replied, “Blessed One, there are fewer worlds where they place those particles. Indeed, those where they do not place any particles are far greater in number.”
The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds. Then increase that number as in the previous analogies and multiply that number thirty thousand times. Mañjuśrī, the extent of infinite universes equal in number to the amount of particles in this final group[F.220.a] represents the scale of the thus-gone, worthy, perfect buddha Sarvārthasiddha’s tree of awakening. That tree of awakening is made of the seven precious substances and its fruits are wish-fulfilling jewels. Its boughs are as numerous as the particles in that final universe. Each bough splits into branches as numerous as the particles in that final universe. Each branch has as many fruits as there are particles in that final universe. Each fruit has an infinite number of parts. Mañjuśrī, this tree of awakening has manifested as the fruit of the thus-gone Sarvārthasiddha’s virtuous conduct; it does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, think of the celestial palaces of the yakṣas, who live in midair. They do not appear to the vision of human beings. Likewise, this tree of awakening does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, sentient beings cannot touch this tree of awakening. Mañjuśrī, it is just like the celestial palaces of the yakṣas, who live in midair. They cannot be touched. Likewise, Mañjuśrī, sentient beings cannot touch this tree of awakening. This is because this tree of awakening only manifests as a result of the karmic ripening of beings with pure karma.
“Mañjuśrī, the thus-gone Sarvārthasiddha’s pure universes in the east are as numerous as the particles in the final analogy, and there is an equal number in the south, west, north, southeast, southwest, northwest, and northeast, and at the zenith and the nadir. So immense are his pure buddha realms.[F.220.b] Relying on the liberation devoid of obscurations, I purify buddha realms on such a vast scale.
“Mañjuśrī, the appearance, growth, ripening, and splitting open of the fruits on the tree of awakening occurs continuously and without interruption. Mañjuśrī, consider the analogy of five hundred children playing. At any time some of those children will be standing up while others will be seated. Likewise, Mañjuśrī, the fruits on the tree of awakening continuously appear, grow, ripen, and split open without any interruption. Mañjuśrī, as another analogy, in a heavy rain bubbles are formed and disappear in the puddles without interruption. Likewise, the fruits on the tree of awakening continuously appear, grow, ripen, and split open without interruption. As the fruits age and split open, as many bodhisattvas as there are grains of sand in the Ganges emerge from each part of the fruit. They possess the thirty-two marks and are adorned with the eighty excellent signs. Like Nārāyaṇa, they have strong bodies. They reach their final existence as sentient beings and accomplish aspirations that purify limitless buddha realms in inexpressibly vast world systems. All of them, having purified buddha realms to such a vast extent, then reach awakening. They pay homage to the thus-gone, worthy, perfect buddha Sarvārthasiddha, bowing their heads down to his feet before taking their place next to him. Then, to those bodhisattvas sitting next to him, the thus-gone Sarvārthasiddha describes his own purified buddha realms and teaches about the equality of the three times.
“The bodhisattvas listen attentively, retain the explanation about the pure buddha realms, and, as soon as they have heard it, gain the five supernatural abilities. The moment they gain the five supernatural abilities,[F.221.a] they prostrate with their heads to the feet of the thus-gone Sarvārthasiddha. Then they circumambulate him three times and depart. Through the power of their miraculous abilities they go to their respective buddha’s realm, where they awaken to unsurpassed and perfect buddhahood.
“Mañjuśrī, when in the past the thus-gone Sarvārthasiddha was engaged in bodhisattva practices, he trained in the three absorptions of the bodhisattvas. He became very familiar with them, took them as the path, relied on them, persevered in them, realized them, and applied them well. What are the three absorptions? They are the strength absorption of the bodhisattvas, the tranquility absorption of the bodhisattvas, and the absorption of the bodhisattvas that masters all phenomena.
“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Bouquet of Flowers. During the Bouquet of Flowers eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-Gone One, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Holy Jewel appeared in the world. The initial gathering of hearers around the thus-gone, worthy, perfect buddha Holy Jewel numbered eight billion. They were all worthy ones who had exhausted their defilements. They were without disturbing emotions and were controlled. Their minds were liberated and their knowledge was liberated. They were of noble birth. They were great elephants who had done what needs to be done. They had laid down their burden and reached their goal.[F.221.b] They were liberated from the bondages of existence and had perfected the highest of all mental powers. The gathering of bodhisattvas was twice as large. All of them had made aspirations to purify infinite buddha realms in limitless universes. They had made aspirations to purify innumerable buddha realms in limitless universes. They had made aspirations to purify inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms in limitless universes.
“There was also a second gathering of one hundred million hearers. The gathering of bodhisattvas was twice as large. Then there was a third gathering of ten billion hearers. They were all were worthy ones who were without disturbing emotions and were controlled, and so forth, down to ‘they had perfected the highest of all mental powers.’ The third gathering of bodhisattvas was twice as large. Each day and at every Dharma teaching the gathering of hearers and the gathering of bodhisattvas would learn the Dharma taught by the Thus-Gone One.
“Mañjuśrī, concerning the number of hearers gathered around the thus-gone Holy Jewel, a mathematician, or a proficient student of a mathematician, would be unable to calculate this number, even if they had one eon, or one hundred, or one thousand, or one hundred thousand, or ten million, or one hundred million, or ten billion, or one trillion, or even a hundred trillion eons. Even then would they be unable to say, ‘The gathering of hearers consists of this many hundreds, or thousands, or hundreds of thousands, or tens of millions, or hundreds of millions,[F.222.a] or billions, or hundreds of billions, or even trillions of individuals.’
“Mañjuśrī, consider this analogy. Even an astrologer, or the skilled apprentice of an astrologer, would be unable to count the number of stars in a great trichiliocosm and announce how many hundreds, or thousands, or hundreds of thousands, or tens of millions, or hundreds of millions, or billions, or hundreds of billions, or even trillions of stars there are. In this way, just as the number of stars is infinite, so, Mañjuśrī, the extent of these gatherings of hearers cannot be fathomed.
“Mañjuśrī, at that time there was a king called Joyful and Wise, who was a righteous Dharma king. He governed and ruled over the entire buddha realm. Due to the ripening of karma he had also attained the ability to display miracles. With this power he was able to worship the thus-gone, worthy, perfect buddha Holy Jewel and the saṅgha of hearers and bodhisattvas for sixty quintillion years by offering them food of one hundred tastes, fabrics from Kāśī to wear, and all other necessities, such as Dharma robes, alms bowls, bedding, and medicines, thus providing for their fundamental needs with these things.
“As he served the Thus-Gone One and the saṅgha of hearers with food of one hundred tastes, he accumulated vast and infinite roots of virtue. As he accumulated vast and infinite roots of virtue, he also generated the vast and infinite powers of these roots of virtue.
“He accumulated vast and innumerable roots of virtue.[F.222.b] The accumulation of these vast and innumerable roots of virtue also generated the vast and innumerable powers of these roots of virtue.
“He accumulated inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of generosity and so he generated the vast and inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of generosity.
“He accumulated vast and infinite roots of virtue related to the perfection of discipline. Having accumulated vast and infinite roots of virtue related to the perfection of discipline, he generated the vast and infinite powers of the roots of virtue that are related to the perfection of discipline. In the same way, on a vast scale he accumulated innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of discipline. Having accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of discipline, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of discipline.
“He accumulated vast, innumerable, and infinite roots of virtue related to the perfection of patience. Just as with the perfection of generosity and the perfection of discipline, he also accomplished the vast accumulation of the perfections of patience, diligence, and concentration.
“He accumulated vast and infinite roots of virtue related to the perfection of wisdom. Having accumulated vast and infinite roots of virtue related to the perfection of wisdom, he generated the vast and infinite powers of the roots of virtue that are related to the perfection of wisdom.[F.223.a] In the same manner, he accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of wisdom. Having accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of wisdom, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of wisdom.
“Mañjuśrī, in this way King Joyful and Wise generated the roots of virtue related to the six perfections. Then, overflowing with joy, faith, and rapture, he rose into the sky to the height of seven palm trees and praised the blessed thus-gone Holy Jewel in verses inspired by the six perfections:
“Mañjuśrī, in this way for sixty quintillion years King Joyful and Wise offered to the blessed thus-gone Holy Jewel food endowed with a hundred tastes and clothed him in fabrics from Kāśī. Then he offered him these verses of praise while resting in midair. This produced infinite, innumerable,[F.224.a] inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue.
“The power of these roots of virtue prevented him from taking birth as a hell being for incalculable eons. It also prevented him from taking birth in the animal realms, in the world of the Lord of Death, or in the realms of the asuras. He was not born in the unfree states, in a lower caste, or in a poor family. For inexpressible numbers of eons he never fell ill due to physical imbalances of wind, bile, or phlegm. He was never physically impaired and never had yellow eyes, red eyes,3 crossed eyes, or a crooked face. His body was always graced with the thirty-two marks of great beings and never lacked the eighty excellent signs. Whenever he became a god among gods or a human among humans, he was never impaired or impoverished and never wanting in the most excellent aspirations. He never took birth in a buddha realm deprived of a buddha, and he was never ill. He was never proud because of his physical appearance, enjoyments, servants, or wealth, and he never became proud because of his women or clothes. He was always a generous sponsor. He was never proud of his discipline, and yet he always observed it. He was never proud of the teachings he received but endeavored to study extensively. He was never lustful, and yet the ladies of the harem always surrounded him. He never broke his pure conduct, and yet he obtained a son as soon as he wished. He never bred malevolent thoughts nor violent intentions. In this way, as the king gave rise to powerful absorption he accomplished these bodhisattva qualities and others as well.
“Mañjuśrī, what do you think?[F.224.b] If you believe that at that time, on that occasion, King Joyful and Wise was someone else, then you should reconsider that. This is because the thus-gone, worthy, perfect buddha Sarvārthasiddha was at that time, on that occasion, the king Joyful and Wise. Therefore, Mañjuśrī, the bodhisattvas who have entered the Great Vehicle should train by thinking, ‘I must search for the power of the roots of virtue that are related to the perfection of generosity.’
“Mañjuśrī, bodhisattva great beings who have entered the Great Vehicle practice unobscured liberation. As a result, they create vast roots of virtue related to the perfection of discipline. They generate the vast power of the roots of virtue related to the perfection of discipline.[B2]
“Mañjuśrī, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago there lived two royal sages called Brahmadeva and Agnidatta. They always lived together, roaming around in wildernesses, forests, ravines, and jungles. They told themselves, ‘If we were to keep company with women, we would end up contravening our training due to desire. Even if we maintained discipline while mingling with them, we would contravene our training out of ill will. And whether we kept our discipline or failed to see any faults in our discipline while mingling with them, we would contravene our training out of dullness.’ Seeing such shortcomings in female company, they kept themselves to life in the wildernesses, forests, ravines, and jungles.[F.225.a]
“Mañjuśrī, at that time there was a king called Undefeated Army. When he was anointed as king he decided to give anyone who had renounced their home all the hay, wood, and water they needed. The two sages were happy to hear this and so they came to live in the realm of King Undefeated Army. Around the same time, some robbers stole from the wealth of King Undefeated Army and fled after their crime. The sages, however, saw the fleeing robbers. The bandits also noticed the holy men in the forest, and so they went up to them with folded hands and beseeched them, ‘Sages, if anyone asks if you have seen us, please do not tell them.’
“Then the sage Brahmadeva said to the sage Agnidatta, ‘Oh no! This is a very delicate situation. What should we do? If we say we haven’t seen the robbers, we will be deceiving others. But to disclose what we have seen will also be harmful. What do you think we should do?’
“The sage Agnidatta replied to the sage Brahmadeva, ‘Dear Brahmadeva, do not think of this as anything harmful. Why? Brahmadeva, those who hold on to a body and a life have defiled elements, elements that grip their minds. Brahmadeva, it is similar to this: when dust falls on a greasy cloth, the dust sticks to it. Likewise, Brahmadeva, the minds of those who hold on to a body have defiled elements, elements that grip their minds. Brahmadeva, for those who live without holding on to a body and a life, the defiled elements do not grip their minds completely and do not remain. Brahmadeva, consider this analogy: even if dust comes into contact with clean fabric, the dust will disappear as soon as the cloth has been shaken.[F.225.b] Likewise, Brahmadeva, in the minds of those who do not hold on to a body and a life, the defiled elements do not grip their minds. Therefore, Brahmadeva, we too should not hold on to a body and a life. Brahmadeva, if we do not hold on to a body and a life, our minds will not be gripped by defiled elements. Dear Brahmadeva, no buddha has ever claimed to practice disciplined conduct that involves holding on to a body and a life!’
“The sage Agnidatta’s teaching to the sage Brahmadeva to forgo holding on to his body and his life led Brahmadeva to realize the absence of clinging to body and life.
“Then King Undefeated Army entered the deep forest in search of the robbers. He saw the sages living there and went up to them while dispatching servants into the deep forest to look for the bandits. King Undefeated Army paid homage to the sages by prostrating at their feet. King Undefeated Army then sat down next to the two sages and asked them, ‘Have you two sages seen any robbers entering or leaving this deep forest?’
“The two sages replied to King Undefeated Army, ‘Your Majesty, we do not even see ourselves, so how could we see any robbers?’
While King Undefeated Army and the sages were having this conversation, the king’s men caught the robbers. They brought them to the king and announced, ‘We have caught the robbers and are bringing them before you.’ King Undefeated Army had failed to understand the meaning behind what the two sages had told him, so he turned to them and said, ‘You liars! You are not sages!’[F.226.a] Then, although the sages had not even harmed anyone, he decided to cut off their hands and feet. As the sage Agnidatta’s hands and feet were being severed, he spoke to King Undefeated Army: ‘Your Majesty, if you search for your self, please tell me what this king called Undefeated Army is like. Is King Undefeated Army his eyes, or is he different from his eyes? Is King Undefeated Army his ears, nose, tongue, body, or mind? Is King Undefeated Army different from his ears, nose, tongue, body, or mind?’ As the sage taught that the self cannot be observed, the king understood correctly the genuine meaning of the teaching. As King Undefeated Army investigated genuinely and correctly, he went beyond perceiving a self. When he experienced that the self cannot ultimately be observed, he was overcome by a strong feeling of regret. Since he had failed to understand the point that the innocent sages had explained, he had rashly committed a negative action. As a result, now that he fully and genuinely knew the nature of things, he was pained and worried. Devastated by regret he collapsed on the ground.
“Seeing the regret of King Undefeated Army, the sage Agnidatta said, ‘Great king, just as you do not perceive your self, do not perceive any severed feet or hands.’ As the sage Agnidatta taught emptiness to King Undefeated Army, he was swiftly released from his fetters. He quickly realized the characteristics of the essential nature of phenomena and then began to consider the two sages as his teachers.
“The two sages now spoke to the king about discipline, saying, ‘Great king, to maintain pure discipline one must realize the aspiration of having a disciplined mind. Great king, look to the power of pure discipline.[F.226.b] Great king, by this truth, these words—that you were unaware that you let your mind remain unruly for an inexpressible number of eons—may our two right hands become as they were.’ No sooner had they said this, than the blessing of truth restored the right hands of the two sages.
“ ‘Great king, by this truth, these words of truth—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons—may our two left hands become as they were.’ No sooner had they said this, than the blessing of truth restored the left hands of the two sages.
“ ‘Great king, by this truth, these words of truth—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons—may our legs become as they were.’ In this way, the two sages recovered their hands and feet through the blessing of the sage Agnidatta’s truth.
“When King Undefeated Army saw the miracle of the blessing of the truth from the two sages, the hair on his body stood on end. Hearing the blessing of the truth of the sage Agnidatta, he became very diligent in purifying the actions of his body, speech, and mind. As he sat there, he began to practice the perfection of discipline of the noble ones.
“As a result, he saw from there limitless quintillions of buddhas throughout the universes in the ten directions. Some were fully awakening to unsurpassed and perfect buddhahood, some were turning the wheel of the unsurpassed Dharma, some were displaying all manner of miracles to instruct sentient beings, some were abandoning the formation of life, and some were passing beyond suffering into the realm of nirvāṇa without any remainder of the aggregates. The king also saw the sage Agnidatta paying homage to and worshipping all these thus-gone ones.[F.227.a] The king saw that the sage Agnidatta, through all sorts of miraculous displays, presented the teachings of those blessed buddhas to sentient beings and spoke about the unsurpassed perfection of discipline. King Undefeated Army saw these thus-gone ones and several quintillions of sentient beings and, through the power of virtue related to the perfection of discipline, rose into the sky to the height of seven palm trees. Then, resting in midair, he praised the sage Agnidatta and all the blessed buddhas with these miraculous verses imbued with the perfection of discipline:
In this sūtra the Buddha Śākyamuni recounts how the thus-gone Sarvārthasiddha purified the buddha realms in his domain. In his explanation, the Buddha Śākyamuni emphasizes the view of the Great Vehicle, which he explains as the fundamental basis for all bodhisattvas who aspire to attain liberation. The attendant topics taught by the Buddha are the six perfections of generosity, discipline, patience, diligence, concentration, and wisdom. The Buddha explains each of these six perfections in three distinct ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he describes how Sarvārthasiddha learned the practices that purify buddha realms, namely the six perfections. Next, he explains how to seal these six virtuous practices with the correct view so that they become perfections. Finally, he recounts how Sarvārthasiddha, as a bodhisattva, received instructions for enhancing the potency of the perfections.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Gyurmé Avertin produced the translation and wrote the introduction. James Gentry, Ryan Damron, and Andreas Doctor compared the draft translation with the original Tibetan and edited the text. The committee would like to thank Khenchen Pema Sherab for his generous assistance in resolving several difficult passages.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
We gratefully acknowledge the generous sponsorship of I. C. and F. Y. P. Cheng, their children and families. Their support has helped make the work on this translation possible.
The Jewel Mine is a Great Vehicle sūtra in which the Buddha Śākyamuni is requested by Mañjuśrī and others to explain how buddha realms are purified, as bodhisattvas receive teachings from the buddhas and subsequently train on the bodhisattva path based on these instructions.
In replying to Mañjuśrī, the Buddha does not present the way he himself purified buddha realms. Instead, he recounts how a certain past buddha, Sarvārthasiddha, purified infinite buddha realms as a bodhisattva prior to his awakening. This story originates with Dīpaṅkara, the buddha who is said to have prophesied the Buddha Śākyamuni’s awakening. According to The Jewel Mine, Dīpaṅkara told this story to the Buddha Śākyamuni to inspire him and to spur him on the path to awakening. By revealing how he himself received the story, Śākyamuni thus indicates the importance and relevance of studying the purification of buddha realms as a means to inspire fortitude in aspiring bodhisattvas.
The overarching principle in The Jewel Mine is the understanding that there have been innumerable buddhas before the Buddha Śākyamuni, and that there will be an infinite number of buddhas after him, each presiding over their individual buddha realms. Long before their full awakening, buddhas-to-be pledge to awaken and teach beings the paths to liberation. In this way the path followed by all bodhisattvas is the same: it starts with generating the mind of awakening. Then, according to The Jewel Mine, as the bodhisattva subsequently trains in purifying buddha realms, the practice consists of training in the six perfections—generosity, discipline, patience, diligence, concentration, and wisdom. These common steps of the bodhisattva’s trajectory are all alluded to throughout the text.
Another important theme of The Jewel Mine is aspirations. Such prayers, we are told, are central to all bodhisattva activities. According to the Great Vehicle, buddhas appear to sentient beings based on three causes: the buddhas’ compassion, the buddhas’ aspirations, and sentient beings’ merit. As a bodhisattva, it is therefore of crucial importance to engage in the practice of making aspirations. This sūtra describes the results of such aspirations accumulated from time without beginning.
The content of the text is structured in the following manner: first is a preliminary presentation of the setting of the sūtra, followed by the main presentation of the way the thus-gone Sarvārthasiddha purified buddha realms by relying on the six perfections. The Buddha Śākyamuni explains each of these six perfections in three distinct ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he describes how Sarvārthasiddha learned the practices that purify buddha realms, namely the six perfections. Next, he explains how to seal these six virtuous practices with the correct view so that they become perfections. Finally, he recounts how Sarvārthasiddha as a bodhisattva received instructions for enhancing the potency of the perfections.
The Buddha Śākyamuni begins his teaching with a presentation of the view of emptiness that makes use of a variety of analogies. Realizing this view is also referred to as “experiencing liberation devoid of obscurations.” The Buddha explains that the way to train in purifying buddha realms is to realize this view: “Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone Sarvārthasiddha purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.” In this part of the sūtra, the Buddha shows how Sarvārthasiddha purified buddha realms throughout his previous lives, with each of the six perfections being the focus of a particular lifetime as a bodhisattva. First, we hear how the king Joyful and Wise accumulated merit through generosity. As he trained in discipline, he was the king Undefeated Army, while as a brahmin named Blazing Wit he developed the ability to maintain the view through patience. Next, we hear how Sarvārthasiddha’s practice of diligence unfolded in a life as the monk Dhṛtimati. He practiced the next perfection, that of concentration, in his life as the monk Pleasant Voice, who also developed unfailing memory as a quality of his concentration. Finally, he attained the perfection of wisdom as Megharāja, a former king turned monk.
In the second teaching, the practice of the six perfections is once again presented through six previous existences of the buddha Sarvārthasiddha. The first is his existence as Śāntamati, who was instructed by the buddha Sarvābhibhū to strive for buddhahood through the practice of generosity. The next incarnation of Sarvārthasiddha mentioned is the brahmin priest Viṣṇudatta, who practiced discipline. He is followed by the bodhisattva Always Looking, who perfected patience, the monk Sūrata, who perfected diligence, and the monk Concentrated Experience, who accomplished the perfection of concentration. Finally, as the monk Unsurpassed Wisdom he mastered the perfection of wisdom.
Then, for a third time, the Buddha Śākyamuni teaches the six perfections through the framework of six of Sarvārthasiddha’s other past lives. As the monk Careful Scrutiny he practiced generosity, and later as the wealthy kṣatriya layman Jagatīdhara he trained in discipline. Following this life, we hear of the monk Śāntamati, who practiced patience. Next, we are told how the bodhisattva Ārabdhavīrya strove in diligence, the brahmin priest Indradatta trained in aspirations, the brahmin priest Sandalwood Essence perfected skillful means, and finally how the bodhisattva Unsurpassed Knowledge realized the perfection of wisdom.
In the last part of the sūtra, the Buddha Śākyamuni reveals to Mañjuśrī the view of emptiness through a teaching on nonduality. As part of this concluding teaching, the Buddha also discloses the awakened feats of one of Mañjuśrī’s past lives as the brahmin Sūryadatta. Finally, in reply to a request by Mañjuśrī, the Buddha illustrates the long journey to buddhahood by telling how many buddhas Sarvābhibhū had followed and under whose guidance he had generated roots of virtue prior to his awakening, teaching in the process how a buddha is not someone limited to a single manifestation but a being capable of manifesting an inconceivable number of awakened emanations for the welfare of beings.
There is no extant Sanskrit version of this scripture, and the sūtra does not appear to have been translated into Chinese either. In producing this translation, we have therefore based our work on the Degé xylograph while consulting the Comparative Edition (dpe bsdur ma). Additionally, when the readings in the Degé and the Comparative Edition appeared problematic, we consulted the Stok Palace manuscript. The colophon of the sūtra states that it was translated from the Sanskrit by the Indian preceptors Jinamitra and Surendrabodhi along with the prolific Tibetan translator Yeshé Dé. Therefore, we can date the Tibetan translation to the late eighth to early ninth centuries, a dating that is also attested by the text’s inclusion in the early ninth century Denkarma (ldan dkar ma) catalog.1
Thus did I hear at one time. The Blessed One was dwelling at Kālaka’s Grove in Sāketa together with a large saṅgha of monks possessing power and superknowledge. There were sixty-two thousand such worthy ones along with eighty-four thousand bodhisattvas, including the youthful Mañjuśrī. All the bodhisattvas had entered the Great Vehicle. They had entered infinite vehicles. They had entered innumerable vehicles. They had entered inconceivable vehicles. They had entered incomparable vehicles. They had entered immeasurable vehicles. They had entered inexpressible vehicles. They were making aspirations to purify limitless buddha realms in infinite world systems. They were making aspirations to purify limitless buddha realms in innumerable world systems. They were making aspirations to purify limitless buddha realms in inconceivable world systems. They were making aspirations to purify limitless buddha realms in incomparable world systems. They were making aspirations to purify limitless buddha realms in immeasurable world systems. They were making aspirations to purify limitless buddha realms in inexpressibly vast world systems.
Then the youthful Mañjuśrī, the bodhisattva Sarvābhibhū, and others beseeched the Blessed One,[F.213.b] “Blessed One, please explain how a thus-gone one purifies his own limitless buddha realms out of love. We make this request because, Blessed One, all the bodhisattvas present in this entourage have entered the Great Vehicle. They have entered infinite vehicles. They have entered innumerable vehicles. They have entered inconceivable vehicles. They have entered incomparable vehicles. They have entered immeasurable vehicles. They have entered inexpressible vehicles. They are making aspirations to purify limitless buddha realms in infinite world systems. They are making aspirations to purify limitless buddha realms in innumerable world systems. They are making aspirations to purify limitless buddha realms in inconceivable world systems. They are making aspirations to purify limitless buddha realms in incomparable world systems. They are making aspirations to purify limitless buddha realms in immeasurable world systems. They are making aspirations to purify limitless buddha realms in inexpressibly vast world systems.
“So, if these bodhisattvas hear from the Blessed One about the purification of limitless buddha realms, it will further increase their diligence to engage in the purification of limitless buddha realms in infinite world systems, to engage in the purification of limitless buddha realms in innumerable world systems, to engage in the purification of limitless buddha realms in inconceivable world systems,[F.214.a] and to engage in making aspirations for the purification of limitless buddha realms in incomparable, immeasurable, and inexpressibly vast world systems. Their armor will become hard. Their armor will become strong. Their armor will become vajra-like. Their armor will become indestructible. Their armor will become impenetrable. Their armor will become invincible. Their resolve will become firm. Their resolve will become powerful. Their resolve will become unshakable. Their resolve will become irrevocable. Their resolve will become unassailable. They will attain the manifestation of the strengths. Their every action will be praised by all the blessed buddhas. They will not fall into darkness upon death. They will not be timid, agitated, or discouraged when performing the peerless activities of bodhisattvas. Attending to the wishes of sentient beings, there will be no impediment to their awakening. Striving to accomplish the wishes of sentient beings, they will teach the appropriate Dharma. When in the company of sentient beings, they will act as they are requested. They will become skilled in the procedures for guiding sentient beings. They will become skilled in bringing others into the fold of those who practice the buddha vehicle. They will have no attachment to any statement. Since they become skilled in the concise and the extensive, they will not consider duration or distance.”
The Blessed One replied to the youthful Mañjuśrī, “Well done, well done Mañjuśrī. You have all entered the Great Vehicle. You have entered infinite vehicles. You have entered innumerable, inconceivable, incomparable, immeasurable, and inexpressible vehicles.[F.214.b] You have all been making aspirations to purify limitless buddha realms in infinite world systems. You have all been making aspirations to purify limitless buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems. Loving, altruistic, and compassionate, you all enact the deepest wish of bodhisattva great beings, which is to bring benefit and happiness to all worlds. Mañjuśrī, whoever supplicates the Thus-Gone One will also generate the power of those bodhisattva great beings’ roots of virtue, so you should be confident. Therefore, Mañjuśrī, listen with the greatest care and keep this in mind.”
“Excellent, excellent Blessed One,” replied the youthful Mañjuśrī, and he listened as the Blessed One had directed.
Then the Blessed One said, “Mañjuśrī, in the east, beyond as many buddha realms as the number of particles in forty inexpressibly vast buddha realms, there is the world system called Anabhibhūta. There resides the thus-gone, worthy, perfect buddha Sarvārthasiddha. Living there, he possesses limitless pure buddha realms in infinite world systems. He possesses the aspirations to purify limitless buddha realms in incomparable world systems. He possesses the aspirations to purify limitless buddha realms in immeasurable world systems. He possesses the aspirations to purify limitless buddha realms in inexpressibly vast world systems.
“Mañjuśrī, all noble sons or daughters who have entered the bodhisattva vehicle[F.215.a] will possess limitless pure buddha realms in infinite world systems once they hear about the limitless pure buddha realms in infinite world systems that belong to the thus-gone, worthy, perfect buddha Sarvārthasiddha. They will also come to possess limitless pure buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.
“Mañjuśrī, once, in the middle of a marketplace in the Dīpavatī world system, when I heard from the thus-gone, worthy, perfect buddha Dīpaṅkara about the limitless pure buddha realms of the thus-gone Sarvārthasiddha, I developed acceptance that phenomena are unborn. Once I had thus developed acceptance that phenomena are unborn, the thus-gone Dīpaṅkara prophesied my unsurpassed and perfect awakening.
“He said, ‘Excellent, excellent! Sublime being, in the future, after an innumerable eon, you will become a thus-gone, worthy, perfect buddha known as Śākyamuni, endowed with limitless pure buddha realms in immeasurable world systems. You will be endowed with limitless pure buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.’
“Mañjuśrī, when I heard the prophecy concerning myself from the thus-gone Dīpaṅkara, the force of that root of virtue impelled me to rise into the sky to a height of seven palm trees. Through the power of that buddha, I saw the thus-gone, worthy, perfect buddha Sarvārthasiddha teaching the Dharma to an audience of hundreds of thousands of beings who had gathered around him, full of respect.[F.215.b] When I saw that as I rested in the sky, I offered these verses of praise to that thus-gone one:
“Mañjuśrī, in this way, bodhisattva great beings should train in liberation devoid of obscurations. Bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation, nor do they grasp at the nonexistence of liberation. They also do not grasp at obscurations, nor do they think, ‘There are no obscurations.’ They also do not grasp at the nonexistence of bodhisattvas, nor do they think ‘The bodhisattvas do not exist.’ They do not grasp at the nonexistence of experience, nor do they grasp at their experience. They do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at the nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’[F.216.b] They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’
“Mañjuśrī, consider the following analogy. A man who is asleep has a fictitious dream in which he fully enjoys the five sense pleasures. The man is neither childish nor is he a fool, but rather someone wise, knowledgeable, and intelligent. So when he wakes up from his dream, he does not grasp at the nonexistence of the sense pleasures, nor does he think, ‘The sense pleasures are here.’ He does not grasp at the nonexistence of the joy of his pleasure, nor does he think, ‘The joy of pleasure exists.’ Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’
“Mañjuśrī, consider the following analogy. A skilled magician or magician’s apprentice can conjure up various illusions in front a large crowd of common people, such as the various parts of an elephant, or a horse, or a chariot, or a group of infantry soldiers. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see the magician’s illusions, they do not grasp at the nonexistence of various parts of the elephant, nor do they think, ‘The various parts of the elephant exist.’ They do not grasp at the nonexistence of the various parts of the horse, nor do they think, ‘The various parts of the horse exist.’ They do not grasp at the nonexistence of the various parts of the chariot, nor do they think, ‘The various parts of the chariot exist.’ They do not grasp at the nonexistence of the group of infantry soldiers,[F.217.a] nor do they think, ‘This group of infantry soldiers exists.’ They do not grasp at the nonexistence of the illusion, nor do they think, ‘This illusion exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, through ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’
“Mañjuśrī, consider the analogy of the reflection of the moon in the waters of a pristine lake under a clear, cloudless sky. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see this, they do not think that the moon does not exist, nor do they think, ‘The moon exists.’ They do not think that the reflection does not exist, nor do they think, ‘The reflection exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’ They also do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’
“Mañjuśrī, consider the analogy of the fluttering distortions of a mirage in a clear, cloudless sky at the end of spring. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see this, they do not grasp at the nonexistence of the mirage, nor do they think, ‘The mirage exists.’ They do not grasp at the nonexistence of the flutter,[F.217.b] nor do they think, ‘The flutter exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of the experience, nor do they think, ‘The experience exists.’ They also do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’
“Mañjuśrī, think of a clear and cloudless sky that becomes covered as billowing clouds appear. When intelligent people see this, they do not grasp at the nonexistence of the cloudbanks, nor do they think, ‘The cloudbanks exist.’ They do not grasp at the nonexistence of the cloud covering, nor do they think, ‘The cloud covering exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ They also do not grasp at the nonexistence of the absence of obscurations, nor do they think, ‘The absence of obscurations exists.’ They do not grasp at the nonexistence of bodhisattvas, nor do they think, ‘Bodhisattvas exist.’ They do not grasp at the nonexistence of experience, nor do they think, ‘Experience exists.’2[F.218.a] They do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’
“Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations should not think, ‘Will my buddha realms in infinite number be purified or not?’ And yet, the infinite buddha realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified without the bodhisattva great beings having to focus their minds. In the same way, bodhisattva great beings who experience liberation devoid of obscurations should not think, ‘Will my innumerable buddha realms be purified or not?’ and so on, down to ‘Will my inexpressibly vast buddha realms be purified or not?’ And yet, the inexpressibly vast buddha realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified without the bodhisattva great beings having to focus their minds.
“Mañjuśrī, take dawn as an analogy. At that time the sun does not think, ‘Shall I rise now?’ And yet, without any concentrated effort, the sun still rises at dawn. Mañjuśrī, in the same way, bodhisattva great beings who experience liberation devoid of obscurations[F.218.b] do not wonder how they will purify their limitless buddha realms. And yet, without any concentrated effort, bodhisattva great beings who experience liberation devoid of obscurations purify their infinite buddha realms, and so on, down to their inexpressibly vast buddha realms.
“Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone Sarvārthasiddha purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.”
Then the youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the extent of the buddha realms that the thus-gone, worthy, perfect buddha Sarvārthasiddha has purified?”
The Blessed One replied, “Mañjuśrī, it is not easy to understand through language the extent of the buddha realms that the blessed, thus-gone, worthy, perfect buddha Sarvārthasiddha has purified.”
Mañjuśrī asked, “Blessed One, is it possible to illustrate this through an analogy?”
The Blessed One replied, “Yes, Mañjuśrī, it is possible. Mañjuśrī, consider this analogy. Take together world systems as numerous as the particles in forty inexpressibly vast buddha realms. Fill them with mustard seeds, as if they were filled with dust or sand. Suppose then that someone decides to grind these mustard seeds into particles, and they divide each mustard seed into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride[F.219.a] they can cover as many universes as there are grains of sand in the Ganges. With such strides they move as fast as the miraculous speed of the mind. Proceeding in this manner, they continue for as many eons as there are grains of sand in the Ganges before placing a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south, the west, the north, and the intermediate directions, placing the same number of particles. Likewise, in the zenith and the nadir they place an equal number of particles. Mañjuśrī, tell me, is the number of worlds where they place a mustard seed particle greater than those where they do not?”
Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those where they do not place any particles are far greater in number.”
The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds as if they were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride they cover as many universes as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind. Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges before putting down a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south until they have placed all the particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest, the zenith, and the nadir,[F.219.b] thus placing the particles in all directions. Mañjuśrī, tell me, is the number of worlds where they place a particle greater than those where they do not?”
Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those where they do not place any particles are far greater in number.”
The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds as if they were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride they cover as many universes as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind. Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges before putting down a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south until they have placed all the particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest, the zenith, and the nadir, thus placing the particles in each direction. Mañjuśrī, tell me, is the number of worlds where they place those particles greater than those where they do not?”
Mañjuśrī replied, “Blessed One, there are fewer worlds where they place those particles. Indeed, those where they do not place any particles are far greater in number.”
The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds. Then increase that number as in the previous analogies and multiply that number thirty thousand times. Mañjuśrī, the extent of infinite universes equal in number to the amount of particles in this final group[F.220.a] represents the scale of the thus-gone, worthy, perfect buddha Sarvārthasiddha’s tree of awakening. That tree of awakening is made of the seven precious substances and its fruits are wish-fulfilling jewels. Its boughs are as numerous as the particles in that final universe. Each bough splits into branches as numerous as the particles in that final universe. Each branch has as many fruits as there are particles in that final universe. Each fruit has an infinite number of parts. Mañjuśrī, this tree of awakening has manifested as the fruit of the thus-gone Sarvārthasiddha’s virtuous conduct; it does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, think of the celestial palaces of the yakṣas, who live in midair. They do not appear to the vision of human beings. Likewise, this tree of awakening does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, sentient beings cannot touch this tree of awakening. Mañjuśrī, it is just like the celestial palaces of the yakṣas, who live in midair. They cannot be touched. Likewise, Mañjuśrī, sentient beings cannot touch this tree of awakening. This is because this tree of awakening only manifests as a result of the karmic ripening of beings with pure karma.
“Mañjuśrī, the thus-gone Sarvārthasiddha’s pure universes in the east are as numerous as the particles in the final analogy, and there is an equal number in the south, west, north, southeast, southwest, northwest, and northeast, and at the zenith and the nadir. So immense are his pure buddha realms.[F.220.b] Relying on the liberation devoid of obscurations, I purify buddha realms on such a vast scale.
“Mañjuśrī, the appearance, growth, ripening, and splitting open of the fruits on the tree of awakening occurs continuously and without interruption. Mañjuśrī, consider the analogy of five hundred children playing. At any time some of those children will be standing up while others will be seated. Likewise, Mañjuśrī, the fruits on the tree of awakening continuously appear, grow, ripen, and split open without any interruption. Mañjuśrī, as another analogy, in a heavy rain bubbles are formed and disappear in the puddles without interruption. Likewise, the fruits on the tree of awakening continuously appear, grow, ripen, and split open without interruption. As the fruits age and split open, as many bodhisattvas as there are grains of sand in the Ganges emerge from each part of the fruit. They possess the thirty-two marks and are adorned with the eighty excellent signs. Like Nārāyaṇa, they have strong bodies. They reach their final existence as sentient beings and accomplish aspirations that purify limitless buddha realms in inexpressibly vast world systems. All of them, having purified buddha realms to such a vast extent, then reach awakening. They pay homage to the thus-gone, worthy, perfect buddha Sarvārthasiddha, bowing their heads down to his feet before taking their place next to him. Then, to those bodhisattvas sitting next to him, the thus-gone Sarvārthasiddha describes his own purified buddha realms and teaches about the equality of the three times.
“The bodhisattvas listen attentively, retain the explanation about the pure buddha realms, and, as soon as they have heard it, gain the five supernatural abilities. The moment they gain the five supernatural abilities,[F.221.a] they prostrate with their heads to the feet of the thus-gone Sarvārthasiddha. Then they circumambulate him three times and depart. Through the power of their miraculous abilities they go to their respective buddha’s realm, where they awaken to unsurpassed and perfect buddhahood.
“Mañjuśrī, when in the past the thus-gone Sarvārthasiddha was engaged in bodhisattva practices, he trained in the three absorptions of the bodhisattvas. He became very familiar with them, took them as the path, relied on them, persevered in them, realized them, and applied them well. What are the three absorptions? They are the strength absorption of the bodhisattvas, the tranquility absorption of the bodhisattvas, and the absorption of the bodhisattvas that masters all phenomena.
“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Bouquet of Flowers. During the Bouquet of Flowers eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-Gone One, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Holy Jewel appeared in the world. The initial gathering of hearers around the thus-gone, worthy, perfect buddha Holy Jewel numbered eight billion. They were all worthy ones who had exhausted their defilements. They were without disturbing emotions and were controlled. Their minds were liberated and their knowledge was liberated. They were of noble birth. They were great elephants who had done what needs to be done. They had laid down their burden and reached their goal.[F.221.b] They were liberated from the bondages of existence and had perfected the highest of all mental powers. The gathering of bodhisattvas was twice as large. All of them had made aspirations to purify infinite buddha realms in limitless universes. They had made aspirations to purify innumerable buddha realms in limitless universes. They had made aspirations to purify inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms in limitless universes.
“There was also a second gathering of one hundred million hearers. The gathering of bodhisattvas was twice as large. Then there was a third gathering of ten billion hearers. They were all were worthy ones who were without disturbing emotions and were controlled, and so forth, down to ‘they had perfected the highest of all mental powers.’ The third gathering of bodhisattvas was twice as large. Each day and at every Dharma teaching the gathering of hearers and the gathering of bodhisattvas would learn the Dharma taught by the Thus-Gone One.
“Mañjuśrī, concerning the number of hearers gathered around the thus-gone Holy Jewel, a mathematician, or a proficient student of a mathematician, would be unable to calculate this number, even if they had one eon, or one hundred, or one thousand, or one hundred thousand, or ten million, or one hundred million, or ten billion, or one trillion, or even a hundred trillion eons. Even then would they be unable to say, ‘The gathering of hearers consists of this many hundreds, or thousands, or hundreds of thousands, or tens of millions, or hundreds of millions,[F.222.a] or billions, or hundreds of billions, or even trillions of individuals.’
“Mañjuśrī, consider this analogy. Even an astrologer, or the skilled apprentice of an astrologer, would be unable to count the number of stars in a great trichiliocosm and announce how many hundreds, or thousands, or hundreds of thousands, or tens of millions, or hundreds of millions, or billions, or hundreds of billions, or even trillions of stars there are. In this way, just as the number of stars is infinite, so, Mañjuśrī, the extent of these gatherings of hearers cannot be fathomed.
“Mañjuśrī, at that time there was a king called Joyful and Wise, who was a righteous Dharma king. He governed and ruled over the entire buddha realm. Due to the ripening of karma he had also attained the ability to display miracles. With this power he was able to worship the thus-gone, worthy, perfect buddha Holy Jewel and the saṅgha of hearers and bodhisattvas for sixty quintillion years by offering them food of one hundred tastes, fabrics from Kāśī to wear, and all other necessities, such as Dharma robes, alms bowls, bedding, and medicines, thus providing for their fundamental needs with these things.
“As he served the Thus-Gone One and the saṅgha of hearers with food of one hundred tastes, he accumulated vast and infinite roots of virtue. As he accumulated vast and infinite roots of virtue, he also generated the vast and infinite powers of these roots of virtue.
“He accumulated vast and innumerable roots of virtue.[F.222.b] The accumulation of these vast and innumerable roots of virtue also generated the vast and innumerable powers of these roots of virtue.
“He accumulated inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of generosity and so he generated the vast and inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of generosity.
“He accumulated vast and infinite roots of virtue related to the perfection of discipline. Having accumulated vast and infinite roots of virtue related to the perfection of discipline, he generated the vast and infinite powers of the roots of virtue that are related to the perfection of discipline. In the same way, on a vast scale he accumulated innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of discipline. Having accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of discipline, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of discipline.
“He accumulated vast, innumerable, and infinite roots of virtue related to the perfection of patience. Just as with the perfection of generosity and the perfection of discipline, he also accomplished the vast accumulation of the perfections of patience, diligence, and concentration.
“He accumulated vast and infinite roots of virtue related to the perfection of wisdom. Having accumulated vast and infinite roots of virtue related to the perfection of wisdom, he generated the vast and infinite powers of the roots of virtue that are related to the perfection of wisdom.[F.223.a] In the same manner, he accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of wisdom. Having accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of wisdom, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of wisdom.
“Mañjuśrī, in this way King Joyful and Wise generated the roots of virtue related to the six perfections. Then, overflowing with joy, faith, and rapture, he rose into the sky to the height of seven palm trees and praised the blessed thus-gone Holy Jewel in verses inspired by the six perfections:
“Mañjuśrī, in this way for sixty quintillion years King Joyful and Wise offered to the blessed thus-gone Holy Jewel food endowed with a hundred tastes and clothed him in fabrics from Kāśī. Then he offered him these verses of praise while resting in midair. This produced infinite, innumerable,[F.224.a] inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue.
“The power of these roots of virtue prevented him from taking birth as a hell being for incalculable eons. It also prevented him from taking birth in the animal realms, in the world of the Lord of Death, or in the realms of the asuras. He was not born in the unfree states, in a lower caste, or in a poor family. For inexpressible numbers of eons he never fell ill due to physical imbalances of wind, bile, or phlegm. He was never physically impaired and never had yellow eyes, red eyes,3 crossed eyes, or a crooked face. His body was always graced with the thirty-two marks of great beings and never lacked the eighty excellent signs. Whenever he became a god among gods or a human among humans, he was never impaired or impoverished and never wanting in the most excellent aspirations. He never took birth in a buddha realm deprived of a buddha, and he was never ill. He was never proud because of his physical appearance, enjoyments, servants, or wealth, and he never became proud because of his women or clothes. He was always a generous sponsor. He was never proud of his discipline, and yet he always observed it. He was never proud of the teachings he received but endeavored to study extensively. He was never lustful, and yet the ladies of the harem always surrounded him. He never broke his pure conduct, and yet he obtained a son as soon as he wished. He never bred malevolent thoughts nor violent intentions. In this way, as the king gave rise to powerful absorption he accomplished these bodhisattva qualities and others as well.
“Mañjuśrī, what do you think?[F.224.b] If you believe that at that time, on that occasion, King Joyful and Wise was someone else, then you should reconsider that. This is because the thus-gone, worthy, perfect buddha Sarvārthasiddha was at that time, on that occasion, the king Joyful and Wise. Therefore, Mañjuśrī, the bodhisattvas who have entered the Great Vehicle should train by thinking, ‘I must search for the power of the roots of virtue that are related to the perfection of generosity.’
“Mañjuśrī, bodhisattva great beings who have entered the Great Vehicle practice unobscured liberation. As a result, they create vast roots of virtue related to the perfection of discipline. They generate the vast power of the roots of virtue related to the perfection of discipline.[B2]
“Mañjuśrī, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago there lived two royal sages called Brahmadeva and Agnidatta. They always lived together, roaming around in wildernesses, forests, ravines, and jungles. They told themselves, ‘If we were to keep company with women, we would end up contravening our training due to desire. Even if we maintained discipline while mingling with them, we would contravene our training out of ill will. And whether we kept our discipline or failed to see any faults in our discipline while mingling with them, we would contravene our training out of dullness.’ Seeing such shortcomings in female company, they kept themselves to life in the wildernesses, forests, ravines, and jungles.[F.225.a]
“Mañjuśrī, at that time there was a king called Undefeated Army. When he was anointed as king he decided to give anyone who had renounced their home all the hay, wood, and water they needed. The two sages were happy to hear this and so they came to live in the realm of King Undefeated Army. Around the same time, some robbers stole from the wealth of King Undefeated Army and fled after their crime. The sages, however, saw the fleeing robbers. The bandits also noticed the holy men in the forest, and so they went up to them with folded hands and beseeched them, ‘Sages, if anyone asks if you have seen us, please do not tell them.’
“Then the sage Brahmadeva said to the sage Agnidatta, ‘Oh no! This is a very delicate situation. What should we do? If we say we haven’t seen the robbers, we will be deceiving others. But to disclose what we have seen will also be harmful. What do you think we should do?’
“The sage Agnidatta replied to the sage Brahmadeva, ‘Dear Brahmadeva, do not think of this as anything harmful. Why? Brahmadeva, those who hold on to a body and a life have defiled elements, elements that grip their minds. Brahmadeva, it is similar to this: when dust falls on a greasy cloth, the dust sticks to it. Likewise, Brahmadeva, the minds of those who hold on to a body have defiled elements, elements that grip their minds. Brahmadeva, for those who live without holding on to a body and a life, the defiled elements do not grip their minds completely and do not remain. Brahmadeva, consider this analogy: even if dust comes into contact with clean fabric, the dust will disappear as soon as the cloth has been shaken.[F.225.b] Likewise, Brahmadeva, in the minds of those who do not hold on to a body and a life, the defiled elements do not grip their minds. Therefore, Brahmadeva, we too should not hold on to a body and a life. Brahmadeva, if we do not hold on to a body and a life, our minds will not be gripped by defiled elements. Dear Brahmadeva, no buddha has ever claimed to practice disciplined conduct that involves holding on to a body and a life!’
“The sage Agnidatta’s teaching to the sage Brahmadeva to forgo holding on to his body and his life led Brahmadeva to realize the absence of clinging to body and life.
“Then King Undefeated Army entered the deep forest in search of the robbers. He saw the sages living there and went up to them while dispatching servants into the deep forest to look for the bandits. King Undefeated Army paid homage to the sages by prostrating at their feet. King Undefeated Army then sat down next to the two sages and asked them, ‘Have you two sages seen any robbers entering or leaving this deep forest?’
“The two sages replied to King Undefeated Army, ‘Your Majesty, we do not even see ourselves, so how could we see any robbers?’
While King Undefeated Army and the sages were having this conversation, the king’s men caught the robbers. They brought them to the king and announced, ‘We have caught the robbers and are bringing them before you.’ King Undefeated Army had failed to understand the meaning behind what the two sages had told him, so he turned to them and said, ‘You liars! You are not sages!’[F.226.a] Then, although the sages had not even harmed anyone, he decided to cut off their hands and feet. As the sage Agnidatta’s hands and feet were being severed, he spoke to King Undefeated Army: ‘Your Majesty, if you search for your self, please tell me what this king called Undefeated Army is like. Is King Undefeated Army his eyes, or is he different from his eyes? Is King Undefeated Army his ears, nose, tongue, body, or mind? Is King Undefeated Army different from his ears, nose, tongue, body, or mind?’ As the sage taught that the self cannot be observed, the king understood correctly the genuine meaning of the teaching. As King Undefeated Army investigated genuinely and correctly, he went beyond perceiving a self. When he experienced that the self cannot ultimately be observed, he was overcome by a strong feeling of regret. Since he had failed to understand the point that the innocent sages had explained, he had rashly committed a negative action. As a result, now that he fully and genuinely knew the nature of things, he was pained and worried. Devastated by regret he collapsed on the ground.
“Seeing the regret of King Undefeated Army, the sage Agnidatta said, ‘Great king, just as you do not perceive your self, do not perceive any severed feet or hands.’ As the sage Agnidatta taught emptiness to King Undefeated Army, he was swiftly released from his fetters. He quickly realized the characteristics of the essential nature of phenomena and then began to consider the two sages as his teachers.
“The two sages now spoke to the king about discipline, saying, ‘Great king, to maintain pure discipline one must realize the aspiration of having a disciplined mind. Great king, look to the power of pure discipline.[F.226.b] Great king, by this truth, these words—that you were unaware that you let your mind remain unruly for an inexpressible number of eons—may our two right hands become as they were.’ No sooner had they said this, than the blessing of truth restored the right hands of the two sages.
“ ‘Great king, by this truth, these words of truth—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons—may our two left hands become as they were.’ No sooner had they said this, than the blessing of truth restored the left hands of the two sages.
“ ‘Great king, by this truth, these words of truth—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons—may our legs become as they were.’ In this way, the two sages recovered their hands and feet through the blessing of the sage Agnidatta’s truth.
“When King Undefeated Army saw the miracle of the blessing of the truth from the two sages, the hair on his body stood on end. Hearing the blessing of the truth of the sage Agnidatta, he became very diligent in purifying the actions of his body, speech, and mind. As he sat there, he began to practice the perfection of discipline of the noble ones.
“As a result, he saw from there limitless quintillions of buddhas throughout the universes in the ten directions. Some were fully awakening to unsurpassed and perfect buddhahood, some were turning the wheel of the unsurpassed Dharma, some were displaying all manner of miracles to instruct sentient beings, some were abandoning the formation of life, and some were passing beyond suffering into the realm of nirvāṇa without any remainder of the aggregates. The king also saw the sage Agnidatta paying homage to and worshipping all these thus-gone ones.[F.227.a] The king saw that the sage Agnidatta, through all sorts of miraculous displays, presented the teachings of those blessed buddhas to sentient beings and spoke about the unsurpassed perfection of discipline. King Undefeated Army saw these thus-gone ones and several quintillions of sentient beings and, through the power of virtue related to the perfection of discipline, rose into the sky to the height of seven palm trees. Then, resting in midair, he praised the sage Agnidatta and all the blessed buddhas with these miraculous verses imbued with the perfection of discipline:
The Denkarma catalog is dated to c. 812
Translated based on Peking Yongle: spyod pa ’di na’o. All other witnesses: spyod pa med pa ’di na’o.
Translated based on Stok: mtho bar yang mi dgongs / dma bar yang mi dgongs pa. Degé and the witnesses in the Comparative Edition read ma thos par yang mi dgongs / dams par yang mi dgongs pa.
Here the text says that these words are spoken by Nandottama, whereas before the verses the text says that it is Yaśodatta who offers these verses to Nandottama.
A world system.
A world system.
A buddha.
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 bodhisattva.
A sage and bodhisattva.
A monk.
The name of an eon.
A buddha.
A buddha.
A buddha field in the eastern direction.
A buddha.
The name of a brahmin girl who is a past life of the Buddha Śākyamuni.
A bodhisattva.
A buddha.
A buddha.
A buddha.
A buddha.
A world system.
A buddha.
A buddha.
A bodhisattva.
A buddha.
A buddha.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
Along with the Ṛgveda, Yajurveda, and Sāmaveda, one of the four Vedas, the most ancient Sanskrit religious literature of India. Primarily concerned with practical applications, including protection, healing, and magic.
A buddha.
A world system.
A world system.
A buddha.
A buddha.
A buddha.
A world system.
A bodhisattva.
A buddha.
A buddha.
A brahmin.
The name of an eon.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
A world system.
A sage.
A buddha.
A bodhisattva.
A buddha.
Thirty-seven practices that lead the practitioner to the awakened state: the four applications of mindfulness, the four thorough relinquishments, the four bases of miraculous power, the five powers, the five strengths, the eightfold path, and the seven branches of awakening.
A world system.
A bodhisattva.
A world system.
A world system.
A buddha.
’phags pa dkon mchog ’byung gnas zhes bya ba theg pa chen po’i mdo. Toh 124, Degé Kangyur vol. 54 (mdo sde, tha), folios 213.a–292.b.
’phags pa dkon mchog ’byung gnas ces bya ba thegs pa chen po’i mdo. Stok no. 249, Stok Palace Kangyur vol. 77 (mdo sde, la), folios 166.b–291.b.
’phags pa dkon mchog ’byung gnas zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 54, pp. 553–739.
Denkarma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur, vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
