In The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct, the Buddha Śākyamuni and several bodhisattvas deliver a series of teachings focusing on the relationship between the understanding of emptiness and the conduct of a bodhisattva, especially the perfection of acceptance or patience. The text describes the implications of the view that all inner and outer formations—that is, all phenomena made up of the five aggregates—are empty. It also provides detailed descriptions of the ascetic practices of non-Buddhists and insists on the importance for bodhisattvas of being reborn in buddha realms inundated with the five impurities for the sake of the beings living there, and of practicing in such realms to fulfill the highest goals of the bodhisattva path.
This text was translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Adam Krug compared the draft translation with the Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. David Fiordalis and others in the editorial team provided further editorial support, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Wang Jing and family, Chen Yiqiong and family, and Gu Yun and family.
The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct presents a series of teachings, in eleven chapters1 spanning over 230 Tibetan folios in the Degé Kangyur, that focus on the implications of the view of emptiness on the conduct of a bodhisattva. The text addresses three core issues: How should one teach the hearers and solitary buddhas from the perspective of the Great Vehicle? Why should bodhisattvas choose to teach in unfavorable world systems and to the afflicted beings who are living there? And how should they tame non-Buddhists and direct them toward the Dharma?
At a mountain hermitage, near a town named Removing Impurities, the Buddha Śākyamuni and the bodhisattva Destroyer of Aggregates explain to the monks and bodhisattvas assembled around them that all things are empty, and that bodhisattvas who gain this realization attain an acceptance with which they tame beings using the method of perfect conduct. This initial discourse ends with a group of hearers leaving the assembly, and the teaching thus introduces the idea that some Buddhist practitioners are not yet ready for the profound teaching of the Great Vehicle.
At the request of his remaining audience, however, the Buddha agrees to reveal the nature of this acceptance on Mount Gandhamādana, where an immense number of bodhisattvas and divine beings gather from universes in the ten directions. Through his miraculous powers, the Buddha appears there as a non-Buddhist seer performing a huge fire sacrifice, and he transforms many of the other beings present into seers engaging in all kinds of non-Buddhist practices. When he does so, a few of the remaining great hearers are portrayed as being unable to perceive where the Buddha has gone, and at the same time a number of the remaining bodhisattvas, disheartened by the sight, decide to leave and return to their respective realms. This situation prompts a teaching on the necessity for bodhisattvas to remain in impure buddha realms inundated with the five impurities for the sake of the beings living there and in order to reach the level of “great beings” (mahāsattvas) who strive to fulfill the highest goals of the bodhisattva path.
To the many remaining bodhisattvas and other beings, still appearing in the form of seers, the Buddha, also still in the form of a seer, then delivers an extensive discourse on the correct view that must be adopted so that one may cultivate the acceptance with which one can tame beings through the sky-colored method of perfect conduct. This long teaching, which constitutes the heart of the sūtra, explains and expands at some length on the idea that the nature of all the inner and outer formations, including the aggregates, the elements, the sense fields, and the twelve links of dependent arising, are empty. That all things are empty would also appear to be the implication of the comparison with the color of space or the sky.
Then, through the power of his meditative absorption, the Buddha attracts a great multitude of deluded beings engaging in improper practices to Mount Gandhamādana to clear away their wrong views and establish them on the correct path. The teaching he delivers to them contains detailed descriptions of non-Buddhist practices and behavior. It insists on the fact that such ascetic practices and observances are directly inspired by the māras, and that none of them leads to liberation. Yet, he also emphasizes the necessity for bodhisattvas to appear among such beings to tame them and direct them toward the practice of the true Dharma. The Buddha provides supporting examples for his instruction by recounting events from two of his former lives. In the first story, he was a king who vowed to free non-Buddhist practitioners from old age and death, and who then realized this acceptance and transmitted his realization to beings in the ten directions. In the second story, he describes the spiritual transformation of a brahmin named Gaṅga whom he met when he was another king. Inspired by another buddha living at that time, that brahmin renounced his devotional practices, took refuge in the Three Jewels, and made a series of aspirations that led him to the realization of this acceptance.
The sūtra ends with the Buddha Śākyamuni emphasizing the importance and benefits of the acceptance that tames beings with the sky-colored method of perfect conduct. All the beings gathered around him promise to protect and spread this teaching, and all the bodhisattvas take the pledge to engage in bodhisattva conduct in impure realms of the ten directions.
Regarding the Tibetan translation itself, the text does not provide any information about the translators or the circumstances of the translation, with the exception of the colophons found in the Stok Palace, Ulan Bator, and Shey editions of the Kangyur, which make the following remark: “The eleven sections of this text were translated from Chinese. It seems that the old translation has not been revised according to the new terminological register.”2 No Chinese text that might have served as the source of this translation has yet been found, however, nor do we know of any Sanskrit manuscripts that might be a possible source text for it or of references to it in other works.3 The Tibetan translation was most likely completed during the early translation period, as its title is listed in the early ninth-century Denkarma (lhan dkar ma) catalog, but it is not included in the list of those texts described therein as translated from Chinese.4 So, there is much still left to determine about this sūtra and its history.
A few more hints about its history may be evident from the content and framing of the sūtra. For instance, in the conclusion Maitreya refers to the discourse delivered in the sūtra as an instance of the second turning of the wheel of Dharma. It may also be significant that the name of the acceptance described throughout this sūtra is presented alternatively in the colophons of chapters 6–8 as “the acceptance that tames beings with light rays that travel through space.”5 This alternate title could perhaps be an indication that those chapters circulated independently or once constituted the core of an earlier text, or perhaps they may have been interpolated from another text, hitherto unknown. More research would be needed before one could confirm or disprove such claims.
This sūtra has so far received little attention in writing, either in Tibet or elsewhere, and it has not yet been the focus of any sustained scholarship, to the best of our knowledge. One reason, perhaps, could be the challenging nature of the text itself. We have done what we could to render the Tibetan text into English, but many uncertainties remain, as indicated by the large number of notes about tentative translations we have left in the text. Our hope is therefore that this translation will serve to stimulate its further study. For this translation into English, we relied on the Degé xylograph, the Comparative Edition (dpe bsdur ma), and the Stok Palace edition of the Kangyur.
Thus did I hear at one time. The Blessed One was residing in the Land of Activity. He was near the market town in the Land of Activity called Removing Impurities,6 on a mountain called Increasing Light, at the hermitage of the seer Wind Horse.
He was surrounded by a great saṅgha of 1,250 monks and by bodhisattva great beings who had emanated in the domain of the thus-gone ones by means of their unattached wisdom. All those bodhisattva great beings had developed the transformative power of immeasurable great love. With their immeasurable great compassion, they emanated to sustain the flood of beings. Through the transformative power of immeasurable joy, they showered down thoughts of comfort for all beings, satiating them. Through the wisdom of immeasurable equanimity, they were skilled in engaging with all phenomena being the same as the sky. With the strength of clouds of Dharma, special insight, knowledge, and wisdom, they were skilled in clearing away the dense darkness of ignorance. Through the four means of attracting disciples, they were endowed with the wisdom that can liberate beings from the four floods. Since they considered all beings as equal, they were loving, devoid of hostility,7 and had purified the path of the factors of awakening. They were genuinely engaged in the Dharma. They were experts in great wisdom. They revealed the supreme path to the world. They brought prosperity to beings, had dried up8 the river of craving with their roots of virtue, and were engaged in the activity of wisdom. Their moon-like supernormal faculties were the play of their knowledge of the great supernormal faculties. In order to bring them happiness, a wish that they know is the intent that all beings share,[F.90.b] they displayed a vast array of skillful means. In order to fill immeasurable vessels with the precious Dharma using dhāraṇīs as vast in number to fill the sky, and because of their bodhisattva practice, they sustained all beings. With the great strength of their own feet, they had followed the profound path of the Dharma, using the four noble truths. They subjugated all opponents with the Dharma of sameness. They continuously manifested all the infinite qualities of bodhisattva conduct, which are attained after countless hundreds of thousands of eons of practice. Like the wind, their minds were untainted by any mundane or supramundane qualities. They had abandoned the afflictions associated with all the habitual tendencies, and they were experts in reveling in immeasurable and countless absorptions, retentions, and acceptances.
These ten thousand bodhisattvas—which included the bodhisattvas Black Elephant Stallion, All-Illuminating Sumeru, Moon of Sumeru, Gaping Maw, Jñānaśrī, Blue Eyes, Roar of the Saffron Lion, Luminous Heap of Jewels, Boundary of Sumeru, Melody of the Emanated Banner, Mass of Lightning, Guṇatejas, Stainless King, Expansive Power of Sumeru, Powerful Wish for Belonging, and Maitreya—along with thirty thousand seers led by the seer Wind Horse[F.91.a] as well as 1,800,000 temple servants, were sitting together around the Blessed Buddha.
The Blessed One said to Venerable Svāgata, “Svāgata, while sitting on this lion throne that has been provided for the Thus-Gone One, I will deliver a hearer’s discourse to the hearers.”
“Very well, Blessed One!” replied Svāgata, heeding the Blessed One, and then he built a round pavilion for him.
The Blessed One then sat in the round pavilion that had been built for him and he beheld the entire assembly. At that point, the other monks stood up, draped their shawls over one shoulder, prostrated toward the Blessed One with their palms joined, and asked him, “Blessed One, what are these ‘worlds’ you speak of? Respected Blessed One, what are these ‘worlds’ you speak of? How is it that the Thus-Gone One names them by designating them as worlds?”
The Blessed One replied, “Monks, are you asking how many worlds there are that are known as worlds and how many the Thus-Gone One has named by designating them as worlds?”
“Yes, Blessed One.”
“Monks, listen carefully, pay attention, and I will explain.”
“We shall, Venerable One!” replied the monks, and they listened to the Blessed One.
The Blessed One then said to them, “Monks, there are two types of worlds: the world that is a vessel and the world of compounded phenomena. Monks, what is the world that is a vessel, and what is the world of compounded phenomena? All the elements of earth, water, fire, and wind are referred to as vessels.[F.91.b] Monks, among those, there is the internal earth element. Monks, what is the internal earth element? Everything internal that has the characteristic of solidity—bones, nails, teeth, and so forth—is referred to as the internal earth element. What is the external earth element? Everything outside the body that is made of the earth element—cowrie shells, gold, jewels, pearls, beryl, conch shells, stones, coral, silver, fine gold, river rocks, pebbles, gravel, trees, grass, medicinal plants, dust, and so forth—is referred to as the external earth element. What is the water element? There is an external water element and there is an internal water element. What is the internal water element? Everything related to water and the water element in the body—bile, phlegm, pus, blood, brain, veins, saliva, tears, mucus, snot, marrow, bone fluids, and urine—is referred to as the internal water element. What is the external water element? Everything related to water and the water element outside the body—oil, milk, curd, buttermilk, molasses, tree sap, fermented drinks, gruel, sweetened beer, and wine made of flowers—is referred to as the external water element. What is the internal fire element? Everything in the body related to heat that lends beings their complexion; that causes the body to be hot, to steam; that causes inflammation, fever, and burning; and that digests what one has eaten, drunk, chewed, and tasted is referred to as the internal fire element. What is the external fire element? The heat of a fire, the sun, and precious gems, as well as the heat produced by grains, medicinal plants, trees, grass, dung, and dust, are referred to as the external fire element.[F.92.a] What is the internal wind element? The upward-moving winds, the downward-moving winds, the winds related to indigestion, and the winds moving in all the limbs that are possessed by the body are referred to as the internal wind element. What is the external wind element? Any external wind that swirls together, that spreads out, or that moves upward; the many harmful cold and hot winds that blow constantly;9 the winds that support the earth; and everything else related to the external wind element are referred to as the external wind element. In that way, those four external and internal great elements are known as the world that is a vessel.
“Of what are they vessels? They are the vessels of the five aggregates that are the basis of grasping. Monks, you should train to abandon all sense of interest in, delight in, love for, attachment to, the greatness of, possession of, and ownership of the four external and internal great elements. You should train in that manner with respect to all the four great elements of the past, present, and future, whether they are external or internal, big, small, bad, good, far, or near. You should regard those four great elements with correct insight and conclude, ‘They do not belong to a self, a self does not belong to them, and they are not a self.’ Monks, any monk who regards the four great elements in that way establishes them using correct insight. A monk who is extremely focused severs the stream of craving, weakness, and physical fetters, and puts an end to suffering. Monks, this was the world that is a vessel.
“Monks, what is the world of compounded phenomena? The five aggregates that are the basis of grasping are known as formations. What are those five? The aggregates of form, feeling, perception, formation, and consciousness. Monks, this is the world of compounded phenomena. Monks,[F.92.b] the world of compounded phenomena refers to those beings that possess and are composed of these aggregates, all of whom are included in the category of beings. Monks, you should train to abandon all sense of interest in, delight in, love for, attachment to, the greatness of, possession of, and ownership of the five aggregates that are the basis of grasping. You should regard all the past, present, and future forms—whether they are external or internal, and whether they are big, small, bad, good, far, or near—with correct insight and conclude, ‘They do not belong to a self, a self does not belong to them, and they are not a self.’ Similarly, you should regard all the past, present, and future feelings, perceptions, formations, and consciousnesses—whether they are external or internal, and whether they are big, small, bad, good, far, or near—with correct insight and conclude, ‘They do not belong to a self, a self does not belong to them, and they are not a self.’ Monks, this is what is meant by the world that is a vessel and the world of compounded phenomena.”
Then the bodhisattva Samantāloka, who was present in the assembly, said to the bodhisattva Destroyer of Aggregates, “Venerable Destroyer of Aggregates, the five aggregates that the Blessed One taught within the world are the aggregates of form, feeling, perception, formation, and consciousness. Venerable One, how is it that those are the five aggregates? What is the aggregate of form? Is there a freedom from attachment related to form associated with the eyes of the desire realm? Is there a cessation of form associated with the ears, nose, tongue, body, and mind, as well as the eyes?[F.93.a] Is there a freedom from attachment related to form that is associated with the eyes of the form and formless realms? Is there a freedom from attachment related to form that is associated with the ears, nose, tongue, body, and mind, as well as the eyes? Is there a freedom from attachment related to form that is associated with the aggregate of form and the eyes of the desire realm? Is there a freedom from attachment related to form that is associated with the ears, nose, tongue, body, and mind, as well as the eyes? Is there a freedom from attachment related to form that is associated with the eyes of the form and formless realms? Is there a freedom from attachment related to form that is associated with the feelings, perceptions, formations, and consciousnesses, as well as the eyes of the desire realm? Is there a freedom from attachment related to form that is associated with the eyes of the form and formless realms?
“What about the past aggregate of form? Is there a freedom from attachment related to the past aggregate of form that is associated with the eyes? Is there a freedom from attachment related to past forms that is associated with the ears, nose, tongue, body, mind, and eyes, as well as the eyes of the form and formless realms? Is there one that is associated with feeling, perception, formation, and consciousness? What about the present aggregate of form? Is there a freedom from attachment related to present forms that is associated with the eyes? Is there a freedom from attachment related to present forms that is associated with the ears, nose, tongue, body, and mind, as well as with the eyes, up to the mind of the form and formless realms? What about the future aggregate of form? Is there a freedom from attachment related to future forms that is associated with the eyes? Is there one that is associated with everything from the nose and ears up to the mind? How about everything from feeling up to the mind?”
The bodhisattva Destroyer of Aggregates then replied to the bodhisattva Samantāloka,[F.93.b] “Noble son, look at the phenomena arrayed before you! The aggregate of form and freedom from attachment are not transferred to the aperture of the eye. The aggregates of feeling, perception, formation, and consciousness, along with freedom from attachment, are not transferred to the aperture of the eye either. The sense fields are nonconceptual, beyond thought, and nonarising. The aggregates completely transcend language and are beyond voice, sound, and expression. Why is that? Because, noble son, all phenomena are momentary and insubstantial. All phenomena lack a voice and are free from a voice. All phenomena are like a path in the sky—they leave no trace. All phenomena are wordless and without purpose. All phenomena are unborn and empty. All phenomena lack anything to be gained and are wordless. All phenomena are free from concepts and without moments. All phenomena are free from attachment and unconditioned. All phenomena lack sense contact and are without observation. All phenomena are free from views and devoid of characteristics. All phenomena are free from a cognitive basis and lack a self. All phenomena are devoid of self and inexpressible. All phenomena are devoid of words and utterly quiescent. All phenomena have no true nature and do not manifest. All phenomena lack appearance and are utterly without object. All phenomena are devoid of object and utterly rootless. All phenomena are without the sense faculties and utterly devoid of intrinsic nature. All phenomena are without activity and without antidote. All phenomena lack being and are devoid of attachment. All phenomena are utterly extinct and without fulfillment. All phenomena are without avarice and free from elaboration.[F.94.a] All phenomena are endowed with concentration and free from movement. All phenomena are completely unobscured, free of dust—utterly free of dust. All phenomena are free from affliction and weakness. All phenomena are without beginning and nonexistent. All phenomena lack substance and are devoid of an agent. All phenomena do not exhibit activity and are devoid of feeling. All phenomena are endowed with space and are not heard. All phenomena are devoid of sound and intangible. All phenomena are dissatisfying by nature and insentient. All phenomena lack attachment to feelings and are like a mirage. All phenomena are free from perception and are like an echo. All phenomena have no essential nature and are like a reflection. All phenomena are free from radiant light like the reflection of the moon in water. All phenomena are free from reflected images and dependent upon reflected images. All phenomena are not apprehended as clouds—they are the same as the sky. All phenomena are reflections, invisible, nonexistent, and insubstantial, which includes everything that follows from lacking characteristics, such as lacking characteristics, being free of characteristics, bearing the same characteristic, and bearing a single characteristic up to being devoid of characteristics.10 All phenomena lack a self. All phenomena are not apprehended as a self, lack pride, are baseless, and are inexpressible. All phenomena are wordless.
“Noble son, in order to eliminate afflictions and disturbances, you should think, ‘All compounded phenomena are momentary and free from destruction,’ as you cultivate the acceptance devoid of elaboration that brings no harm to oneself or others. Noble son, when bodhisattvas cultivate such powerful acceptance, they reach the acceptance that tames beings with the sky-colored method of perfect conduct.[F.94.b] Instantly and at the same time, the bodhisattvas who have attained this acceptance will emanate bodies in all the buddha realms more numerous than all the tiniest particles of dust. They will travel to those buddha realms throughout the ten directions, as numerous as the tiniest particles of dust, that are empty of buddhas and those inundated with the five impurities. They will rain down various things in each of those buddha realms such as a rain of food, drinks, clothes, ornaments, perfumes, flowers, and different precious gems as numerous as all those tiniest particles of dust. The beings who ingest those foods and drinks will achieve joy and happiness that is free from sensual desire; remember that all compounded phenomena are impermanent, are suffering, lack a self, and are empty; and they will develop discipline. They will then renounce the five sense pleasures and all of the trappings of home, leave, and go live without a home in mountain caves and dense, deserted forests. Wearing the clothes of seers,11 they will sustain themselves on grasses, roots, and fruits. They will develop a sense of horror toward the five aggregates that are the basis of grasping, and enthusiasm for undertaking their task with diligence. They will regard those five aggregates that are the basis of grasping as being like a disease, an abscess, or a splinter, and as impermanent, suffering, empty, and lacking a self. They will attain the five supernormal faculties. They will become inclined toward the world of the Brahmā gods.12 They will partake of the other rainfalls as well, from clothes to pure gems, and by perceiving them they will attain everything from joy and happiness that is free from sensual desire up to becoming inclined toward the world of the Brahmā gods.
“These bodhisattvas who have attained the acceptance that tames beings with the sky-colored method of perfect conduct will hold flowers with their cupped hands, flowers will be scattered across the sky, and flowers will instantly appear in buddha realms throughout the ten directions that are as numerous as the tiniest particles of dust, no matter if they are empty of buddhas or inundated with the five impurities.[F.95.a] And in each one the melodies of as many gateways to the Dharma as there are minute particles of dust in a buddha realm will resound with the following song: ‘All phenomena lack melody and transcend the domain of the four māras. All phenomena are like a path in the sky, utterly baseless, and wordless. All phenomena associated with attachment do not arise. All phenomena associated with the afflictions do not cease. All phenomena that were not given up in the past lack characteristics. All phenomena devoid of attachment lack conditions. All phenomena that are devoid of fetters are baseless. All phenomena are effortless. All phenomena are without ownership and possession. All phenomena are without isolation or contact. All phenomena lack a self. All phenomena are everything from being free from a self up to being inexpressible. They are quiescent, unmanifest, groundless, objectless, completely rootless, and utterly devoid of intrinsic nature. They are without antidote, without nourishment, without dispersion, and without avarice. They bring about concentration and are utterly devoid of hindrance. They are without coming, weak, insubstantial, devoid of agent, without feeling, without the passions, without clinging, and without consciousness. They are like a mirage, an echo, an optical distortion, the reflection of the moon in water, and a reflection in a mirror. They are like space and insubstantial. They are everything that follows from lacking characteristics, such as lacking characteristics, being free from characteristics, bearing the same characteristic, and bearing a single characteristic, up to being devoid of characteristics. All phenomena lack a self, lack pride,[F.95.b] lack apprehension, and are inexpressible. All phenomena are momentary.’ You should cultivate the thought of accepting the fact that ‘all compounded phenomena are free from destruction.’ You should cultivate the thought of peace that ‘all phenomena are momentary.’ You should cultivate the thought of equanimity, the thought of utter peace, the thought that is devoid of clinging, the thought of nonorigination, the thought of the lack of hindrances, the thought that is uninterrupted, the thought that is not contradictory, the thought of the lack of support, the thought of equipoise, and the thought of suffering. The gateways to the Dharma that express tranquility, emptiness, and internal and external disintegration, as well as countless other gateways to the Dharma, will resound in those flowers.
“When they hear those gateways to the Dharma, beings will attain joy and happiness that is free from sensual desires; they will remember that all compounded phenomena are impermanent, are suffering, lack a self, and are empty; and they will develop discipline. They will then renounce all the fetters related to households and the five sense pleasures, and they will go live far from their homes, in mountain caves and thick, deserted forests. They will dress like seers and survive by feeding on grass, roots, and fruits. Thinking that the five aggregates that are the basis of grasping are terrifying, they will enthusiastically develop their diligence. They will regard those five aggregates that are the basis of grasping as being like diseases and abscesses, painful, impermanent, suffering, empty, and selfless. They will develop the five supernormal faculties, and they will become inclined toward the world of the Brahmā gods.13
“Noble son, the bodhisattvas who cultivate this acceptance do not apprehend a name, a being, a life force, a soul, a person, or form. There is no feeling, perception, or formation, and they do not apprehend consciousness. They do not apprehend the eyes, ears, nose, or tongue, they do not apprehend a body,[F.96.a] and they do not apprehend a mind. They do not apprehend form, sound, smell, taste, touch, mental phenomena, the mental faculty, body, names, or the mind. They proclaim the acceptance of the nonaccumulation of emptiness, the absence of marks, the ability to withstand suffering, not abandoning the three realms, not being affected, the unborn, the absence of cultivation, and the absence of training. Nothing has been created and nothing will be created, which means that there is no activity in the past, the past is not present in the future, there is absolutely nothing in the middle of these, there is no basis, and there is no observation. When they cultivate this acceptance of mental nonengagement, bodhisattva great beings attain the acceptance that tames beings with the sky-colored method of perfect conduct. And by attaining this acceptance, they will activate the powers that were described above.”
When the bodhisattva Destroyer of Aggregates had delivered and proclaimed this teaching, the bodhisattva Absence of Concepts voiced his approval. The crowd of bodhisattvas remained silent, and the Blessed One gave his approval by not saying a word.
Sixty monks then thought, “What was the noble son Destroyer of Aggregates thinking when he taught that all compounded phenomena are similar to those types of illusions? If form lacks a self, if there is no appearance, if nothing arises at all, if it is not engaged mentally, if it is without concept and nonconceptual, if there is no basis of observation and no material evolution, wouldn’t it be the case that there would be no being, life force, birth, soul, person, humans, living creatures, agent, individual who feels, others who feel, arising, production, dislike, or lack of nonorigination? On what basis would the thus-gone ones appear? Where would their compassion manifest?[F.96.b] Who would explain the Dharma? Who would know all phenomena? Who would maintain the precepts and vows? If there are no aggregates and if the results of virtuous qualities do not ripen on the basis of the elements and the sense fields, where do the results of wholesome and unwholesome deeds ripen? To whom do the thus-gone ones, the worthy, perfect buddhas, appear? To whom do the objects apprehended by the sense fields such as the bodies of hearers, solitary buddhas, gods and humans, and any other beings appear? We should stand up and leave this place!” And so those sixty monks stood up and left while the other monks remained silent. The bodhisattva Destroyer of Aggregates felt embarrassed, timid, and ashamed before the Blessed One.
Then the bodhisattva Lamp in the Hands, who was present in the assembly, inquired of the bodhisattva Destroyer of Aggregates, “Why did you teach such a profound Dharma to this talkative assembly? Noble son, as the Blessed One has said in other sūtras, there are Dharma discourses and lower discourses for five types of individuals: discourses on faith and lower discourses for those who lack faith, discourses on generosity and lower discourses for those who are stingy, discourses on discipline and lower discourses for those who are immoral, discourses on diligence and lower discourses for those who are lazy, and discourses on insight and lower discourses for those with confused insight. The Blessed One has also said in other sūtras that one should not teach the discourse on emptiness to those who have committed the acts with immediate retribution; the application of mindfulness to the body should not be taught to beings with wrong views; the application of mindfulness to feelings should not be taught to those who are greedy;[F.97.a] the application of mindfulness to the mind should not be taught to those who are proud, arrogant, and attached to food; the application of mindfulness to mental phenomena should not be taught to those who have abandoned the foundational principle of modesty; the qualities of rebirths among the gods should not be taught to those who wish to obtain a human condition; the qualities of rebirths among yakṣas who rob vitality should not be taught to those who are inclined toward rebirth among the gods of the desire realm; the magnificence of the gods who occupy the desire realm should not be taught to those who will take rebirth among the gods of the form realm; the qualities of occupying the form realm should not be taught to those who will take rebirth in the formless realm; the bliss of the gods who occupy the desire realm should not be taught to those who are inclined toward rebirth among the gods who occupy the form realm; the qualities of the solitary buddhas should not be taught to those who are inclined toward the vehicle of the hearers; the qualities of the hearers should not be taught to those who are inclined toward the vehicle of the solitary buddhas; the qualities of the solitary buddhas should not be taught to those who are inclined toward the Great Vehicle; the four means of attracting disciples should not be taught to bodhisattvas who are making real effort toward the perfections; the four special types of knowledge should not be taught to bodhisattvas who are making real effort in practicing the religious life; certain types of discourses on profound peace and emptiness should not be taught to silent assemblies of bodhisattvas; and this profound acceptance that tames beings with the sky-colored method of perfect conduct should not be taught in the presence of such talkative assemblies who follow the vehicles of the hearers and the solitary buddhas.”
All the numerous assemblies of bodhisattvas exclaimed, “Excellent!” in unison and the Blessed One also applauded the bodhisattva Lamp in the Hands with delight:
The bodhisattva Ratnapāṇi then said, “Noble son, I have noticed that when the hearers prepare a lion throne for the Blessed One, he will teach in order to tame them. Noble son, since this teaching of the acceptance that tames beings with sky-colored perfect conduct is unprecedented, out of the Blessed One’s love for us, I ask the Blessed One to explain the acceptance that tames beings with the sky-colored method of perfect conduct in terms of its qualities and its vast focus and application. I think he will accept out of love for me and other beings.”
The bodhisattva Lamp in the Hands replied to the bodhisattva Ratnapāṇi, “Noble son, I know that the time for this has come!”
The bodhisattva Lamp in the Hands then stood up, draped his shawl over one shoulder, prostrated toward the Blessed One with his palms joined,[F.98.b] and praised him with these verses:
The Blessed One gave his approval to the bodhisattva Ratnapāṇi by not saying a word. He then thought, “I wonder where those thus-gone ones, those worthy, perfect buddhas of the past, taught the acceptance that tames beings with the sky-colored method of perfect conduct?”
The temple servants responded, “The perfect, complete buddhas of the past taught this acceptance that tames beings with sky-colored perfect conduct at Mount Gandhamādana. The perfect, complete buddhas of the past explained this acceptance that tames beings with sky-colored perfect conduct at Mount Gandhamādana.” Thus, they encouraged the Blessed One, the wise one, to teach it.
The Blessed One then entered the absorption known as lord of meteors. Through that absorption, the Blessed One appeared in the figure of someone with the observances, behaviors, and markings of a seer. The seer was an elderly man, quite old and aged, who had long matted hair and a long beard. He was holding a staff, a small water jug, and a straining cloth, and he was lighting a huge fire offering. From that fire emerged a multicolored light radiating infinite colors, many hundreds of thousands of colors—a vast range of pure and immaculate colors. That light rendered imperceptible and invisible the light emitted by the stars of countless buddha realms throughout the ten directions that are empty of buddhas and inundated with the five impurities, as well as the light emitted by precious gems, lightning, the sun, gods, nāgas, yakṣas, and asuras. The hell realms, the animal realms, and the realms of the pretas also became imperceptible and invisible.
At that point, except for those sounds emitted by the seer, no other sounds could be heard in the slightest, including the letters, words, voices, expressions, and calls of beings, and even the sounds of earth, water, fire, and air.[F.99.b] All the sentient beings who followed the Great Vehicle in the countless buddha realms of the ten directions also appeared in the figure of someone with the observances, body, and markings of a seer. Only the seers who followed the Great Vehicle manifested those appearances, not the seers who followed the vehicles of the hearers and the solitary buddhas. The seers who followed the Great Vehicle could not see the hearers or the solitary buddhas, or those who followed their vehicles. Those who were present in the assembly of the hearers could not see the Thus-Gone One or the bodhisattvas. They could not see even the slightest visible form among those present there or those who had assembled elsewhere, and they did not see that a brilliant light pervaded all of the worlds.
The great hearers then asked Ājñātakauṇḍinya, “Elder Kauṇḍinya, where is the Blessed One?”
Kauṇḍinya replied, “I do not know where the Blessed One is right now. I do not see him.”
The great hearers then said to Mahākāśyapa, “The Blessed One has said that you are foremost among the proponents of ascetic practice, so please concentrate on wherever the Blessed One is right now!”
Mahākāśyapa replied, “I do not know where the Blessed One is right now. I do not see him.”
The great hearers then said to Venerable Śāradvātīputra, “Elder Śāriputra, the Blessed One has said that you are foremost among the wise, so please concentrate on wherever the Blessed One is right now!”
Śāriputra replied, “Venerable ones, the buddha realms are infinite, so I do not know where the Blessed One is right now. I do not see him.”
The great hearers then said to Maudgalyāyana, “Venerable Maudgalyāyana, the Blessed One has said that you are foremost among those endowed with magical powers,[F.100.a] so please concentrate on wherever the Blessed One is right now!”
Maudgalyāyana replied, “When Venerable Mahākāśyapa was talking, I could perceive this great trichiliocosm through my magical powers, but I do not know where the Blessed One is right now, or where he has gone. I do not see him.”
The great hearers then said to Venerable Aniruddha, “The Blessed One has said that you are foremost among those endowed with the divine eye, so please use your divine eye to see where the Blessed One has gone, where he is residing right now, and what kinds of activities he is engaging in!”
Aniruddha replied, “I have scrutinized countless buddha realms with my noble wisdom eye, but I do not know where the Blessed One dwells right now, or where he has gone. I do not see him.” He continued, “It seems the wisdom of the hearers who have achieved the special types of knowledge cannot penetrate wherever he is, but the wisdom of the bodhisattvas who have reached acceptance can penetrate there. I think you should ask the bodhisattvas where the Blessed One has gone and where he is residing right now.”
As the great hearers could not see a single bodhisattva, Venerable Śāriputra said, “Venerable ones, when another noble son explained the aggregates, a group of sixty monks stood up and left. Venerable ones, this displeased the Blessed One, and he is now in equanimity practicing the conduct of a noble buddha and practicing that conduct in the company of the noble sons. I think we should go back to our huts and practice concentration.” And so, the great hearers went back to their huts and engaged in the practice of concentration.[F.100.b][B2]
When the beings following the Great Vehicle throughout the countless, infinite buddha realms of the ten directions saw themselves dressed as seers, they thought, “Since we have become seers, we will consider whoever is the most exalted among all the seers our preceptor. We should seek that one out!”
Nearby in the workers’ market town, Removing Impurities, they all saw the elderly and aged great seer Śākyamuni casting various types of incense,14 flowers, fruits, medicinal plants, food, and drinks into a fire. When they saw this, they thought, “This great seer is extremely adept and extremely powerful, and his power is producing a brilliant light. We should go to the place where this seer resides and train in the conduct and observances of a seer!” At that moment, myriads of bodhisattva seers approached the Blessed One. With single-pointed concentration, those bodhisattva seers who had gained control over the absorptions, acceptances, and dhāraṇīs began to perform an offering rite to the Blessed One.
At that same moment, all of the various gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans in this Sahā world who were following the Great Vehicle approached the seer Śākyamuni dressed themselves as seers. All those present in the assembly knew in their hearts that the Blessed One’s intention was to go to Mount Gandhamādana just as the blessed ones had before, and that he had agreed to turn the Dharma wheel a second time there in order to teach the acceptance that tames beings with the sky-colored method of perfect conduct. They thought, “We shall ornament and clean this path for the Blessed One![F.101.a] This is the path that the supreme seer will travel on his way to Mount Gandhamādana.”
Then about six hundred million nāga kings who were dressed as seers, including Nanda, Upananda, Sāgara, Jewel Color, Takṣaka, and Valgu,15 joined together and adorned that path with rows of tāla trees16 made of the seven precious substances—divine precious gold, silver, beryl, crystal, coral, emerald, and white coral. The golden trees had silver leaves, flowers, and fruits; the silver trees had golden leaves, flowers, and fruits; and the other types of trees, up to the white coral trees, had leaves, flowers, and fruits made of the other types of precious substances. Many billions of various types of decorative fabrics were hung on those rows of tāla trees.
The gods who were dressed as seers cleared a field ten leagues across for the path leading from the hermitage to Mount Gandhamādana. They manifested platforms on both sides of the path that were made of all of the seven precious substances, from divine precious gold to white coral. Their golden chariots could be described as hung with everything from nuggets of pure silver to white coral, and they were ornamented above and below with vast quantities of everything from pure beryl to white coral.
The cloud deities who were dressed as seers manifested stepwells, with clear water on both sides, along the path with stairs made of the seven precious substances, and they sprinkled the stepwells with gold dust. They manifested a variety of the most fragrant divine flowers in the stepwells such as blue, pink, red, and white lotus flowers, as well as rosewood, magnolia, aśoka, mucukunda, mañjūṣaka, pāṭalī, fragrant dhānuṣkārī, jasmine,17 mango, and rose-apple flowers.18
The terrestrial yakṣas19 who were dressed as seers also cleared the path,[F.101.b] and the gods from the Heaven of Controlling Others’ Emanations held supreme banners along both sides of the path that were made of the seven divine precious substances and draped with divine fabrics, necklaces, and other ornaments.
The gods from the Heaven of Enjoying Emanations who were dressed as seers manifested pavilions with four sides that were made of the seven precious substances. A variety of divine necklaces, garments, and other ornaments were hung from those pavilions. They were strewn with different types of flowers and had a beautiful and vast array of celestial instruments on them. The instruments played due to the empowering force of the Buddha and sent forth melodious tunes that pervaded this entire great trichiliocosm.
The 6,800,000 female nāgas who decorated the path had adorned themselves with all of the ornaments of a seer to perform an offering to the Blessed One, and they sent forth a shower of the various precious substances.
Many hundreds of thousands of gods from the heaven of Tuṣita who were dressed as seers decorated the path for the Blessed One and made an offering to the Blessed One with a variety of bright and flawless divine flowers such as māndārava, mahāmāndārava, magnolia, pāriyātra, jośa, mahājośaka, roca, mahārocaka, valla, mahāvalla, cakra, and mahācakra flowers, which all had a hundred, a thousand, or a hundred thousand petals. They were dazzling, fragrant, and their fragrance was everywhere. The flowers were always radiant, their color never faded, and they were delightful and pleasant to behold.
Many hundreds of thousands of gods from the rain clouds who were dressed as seers rained showers of flowers that grow in water and in the fields,[F.102.a] and many hundreds of thousands of nāga kings who were dressed as seers rained various showers of substances such as blue pearls and white sandalwood.
All the gods, lords of the gods, nāgas, nāga lords, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas, pretas, piśācas, and kumbhāṇḍas, up to Śakra, Brahmā, and the guardians of the world in this great trichiliocosm who had previously given rise to the mind set on awakening and were dressed as seers, sat down to gaze upon the Blessed One’s face with unblinking eyes. They bore various flowers, garlands, perfumes, and ointments, and played musical instruments, beat drums, and sang songs.
All the goddesses, female yakṣas, female garuḍas, female asuras, female kinnaras, and female mahoragas in this great trichiliocosm who were dressed as seers played music, sang songs, and rained gentle showers of red, white, purple, and crystalline garments to make an offering to the Blessed One. Many hundreds of thousands of female kinnaras who were dressed as seers also began to perform various offerings to the Blessed One. Myriads of lords from the world of Brahmā who had previously given rise to the mind set on awakening and were dressed as seers praised the Blessed One and sat before him. Many hundreds of thousands of lords from the world of Śakra dressed as seers prostrated to the Blessed One. Many hundreds of thousands of kinnara lords dressed as seers praised the Blessed One and prostrated to him.[F.102.b] Many hundreds of thousands of gandharva lords dressed as seers gazed upon the face of the Blessed One with clear minds. Many hundreds of thousands of nāga lords dressed as seers rained great showers of yellow sandalwood powder. Many hundreds of thousands of asura lords dressed as seers raised the most gentle, soft-feeling, and fragrant winds in the four directions. Many hundreds of thousands of yakṣa lords dressed as seers held parasols made of flowers. Many hundreds of thousands of other yakṣa lords who had become elderly sages held parasols with golden staffs and sat on the right side of the Blessed One, gazing upon him as was described before. Many hundreds of thousands of kumbhāṇḍas dressed as elderly seers held parasols with golden staffs and sat on the left side of the Blessed One, gazing upon him in the same manner. Many hundreds of thousands of garuḍa lords dressed as seers hung golden garlands in the sky. Many hundreds of thousands of goddesses dressed as seers rained great showers of flower bouquets. Many hundreds of thousands of female nāgas dressed as seers rained showers of red pearls. Many hundreds of thousands of female gandharvas dressed as seers rained showers of red pearls. Many hundreds of thousands of female yakṣas dressed as seers rained showers of sandalwood powder. Many hundreds of thousands of female asuras dressed as seers rained showers of ornaments. Many hundreds of thousands of female garuḍas dressed as seers rained showers of gold from the Jambu River. Many hundreds of thousands of female mahoragas dressed as seers ornamented the sky. Many hundreds of thousands of terrestrial female yakṣas dressed as seers played melodious tunes. Many hundreds of thousands of female yakṣas of the mid-regions that were dressed as seers roamed20 through space,[F.103.a] and many hundreds of thousands of māras dressed as seers started to lament.
Divine seers numbering 840,000, whose conduct and observances were naturally steadfast, and eighty-four thousand seers whose conduct and observances were naturally steadfast, picked up celestial mahāmāndārava flowers and showered them for the Blessed One at each step of the way between Removing Impurities and Mount Gandhamādana so that the Blessed One’s footsteps would always fall on the center of a flower.
Many hundreds of thousands of solar and lunar gods dressed as seers rained showers of flower bouquets. Myriad gandharvas dressed as seers played music, and a trillion light rays illuminated the body of the sage Seer.
The god Endowed with Qualities, who lived on Mount Gandhamādana, and 840,000 temple servants dressed as seers prostrated toward the Blessed One with their palms joined and praised him in unison with these verses:
The Blessed One then stood up, attended by many gods and surrounded by many bodhisattvas, and at that moment this great trichiliocosm shook in six ways. All the beings who were hearers, followers of the vehicle of the hearers, solitary buddhas, followers of the vehicle of the solitary buddhas, and all the other beings in this great trichiliocosm living in the sky, on earth,[F.104.a] and in the water each attained vast recollection. They saw this great trichiliocosm appear in the palms of their hands pervaded by brilliant light, and not a single thing appeared in visible form. All the beings who maintained practices of lowly austerities witnessed this great miracle. This included beings who subscribed to various types of false views such as those who maintain the fire observance, the moon observance, the sun observance, the three worlds observance, and others. All those adherents of mistaken views abandoned their lowly austerities and searched in every direction, wondering, “What kind of causes and conditions made the earth shake like that and this brilliant light radiate in the world?”
The great billowing fire in front of which sat that great seer, the Blessed One, transformed into tiny mustard seeds, and he cast them into the countless, infinite pure and impure buddha realms of the ten directions. The firelights before the head buddhas in those buddha realms where blessed buddhas dwell and thrive took on the shape of a mahāmāndārava flower. All the members of their assemblies that were gathered there and all those who had given rise to the mind set on awakening in the past sat before those blessed buddhas dressed as seers.
In the east, beyond buddha realms as numerous as the grains of sand in the Ganges, there was a world called Endowed with the Banner where the Thus-Gone One Glory of the Powerful Banner lived, thrived, and taught the Dharma. The bodhisattva great beings Jñānaśrī and Glorious Orchard were present in the assembly of the Thus-Gone One Glory of the Powerful Banner[F.104.b] and saw that they had the physical appearances, bodies, and shapes of seers, and that all the noble sons who followed the Great Vehicle also had the physical appearances, bodies, and shapes of seers. When they saw this, they asked the Thus-Gone One Glory of the Powerful Banner, “Blessed One, what causes and conditions have resulted in this firelight-flower with a stem made of beryl that is present in front of the Blessed One, and why are all those noble sons who follow the Great Vehicle dressed as seers?”
The blessed Thus-Gone One Glory of the Powerful Banner replied to those noble sons, “Noble sons, the thus-gone one, the worthy, perfect Buddha Śākyamuni, resides in the Sahā world in the west. He has entered that world inundated with the five impurities where he teaches the Dharma of the three vehicles to the four assemblies: monks, nuns, and male and female lay practitioners. Since that thus-gone one now wishes to teach the acceptance that tames beings with the sky-colored method of perfect conduct, he has entered the absorption known as bearing the lamp of the thus-gone ones and has emanated that miraculous display.”
“Blessed One, please describe what this acceptance is like, from beginning to end?”
“This acceptance applies to all the non-Buddhists.22 In this regard, it liberates beings in the Sahā buddha realm from being swept away by the four floods. What are the four floods? It liberates beings from the flood of desire, the flood of views, the flood of existence, and the flood of ignorance. It instills the four types of unwavering faith, it evokes them, and it establishes beings in each one. What are those four?[F.105.a] It instills unwavering faith in the Buddha, it evokes that faith, and it establishes beings in that faith. It provides beings with the four means of attracting disciples, it liberates them from the flood of desire through the aggregation of discipline, it liberates them from the flood of views through the aggregation of absorption, it liberates them from the flood of ignorance through the aggregation of insight, and it liberates them from the flood of existence through the aggregation of liberation. It liberates beings through unwavering faith in the Buddha using the Great Vehicle, through unwavering faith in the Dharma using the vehicle of solitary buddhas, and through unwavering faith in the Saṅgha using the vehicle of the hearers. It teaches beings to abandon all false doctrines through noble and delightful discipline, it liberates beings from the ocean of life through generosity, it liberates them from the ocean of views through pleasant speech, it liberates beings from the ocean of afflictions through altruistic actions, and it liberates beings into the perfection of insight by having a consistent meaning.”
In The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct, the Buddha Śākyamuni and several bodhisattvas deliver a series of teachings focusing on the relationship between the understanding of emptiness and the conduct of a bodhisattva, especially the perfection of acceptance or patience. The text describes the implications of the view that all inner and outer formations—that is, all phenomena made up of the five aggregates—are empty. It also provides detailed descriptions of the ascetic practices of non-Buddhists and insists on the importance for bodhisattvas of being reborn in buddha realms inundated with the five impurities for the sake of the beings living there, and of practicing in such realms to fulfill the highest goals of the bodhisattva path.
This text was translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Adam Krug compared the draft translation with the Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. David Fiordalis and others in the editorial team provided further editorial support, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Wang Jing and family, Chen Yiqiong and family, and Gu Yun and family.
The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct presents a series of teachings, in eleven chapters1 spanning over 230 Tibetan folios in the Degé Kangyur, that focus on the implications of the view of emptiness on the conduct of a bodhisattva. The text addresses three core issues: How should one teach the hearers and solitary buddhas from the perspective of the Great Vehicle? Why should bodhisattvas choose to teach in unfavorable world systems and to the afflicted beings who are living there? And how should they tame non-Buddhists and direct them toward the Dharma?
At a mountain hermitage, near a town named Removing Impurities, the Buddha Śākyamuni and the bodhisattva Destroyer of Aggregates explain to the monks and bodhisattvas assembled around them that all things are empty, and that bodhisattvas who gain this realization attain an acceptance with which they tame beings using the method of perfect conduct. This initial discourse ends with a group of hearers leaving the assembly, and the teaching thus introduces the idea that some Buddhist practitioners are not yet ready for the profound teaching of the Great Vehicle.
At the request of his remaining audience, however, the Buddha agrees to reveal the nature of this acceptance on Mount Gandhamādana, where an immense number of bodhisattvas and divine beings gather from universes in the ten directions. Through his miraculous powers, the Buddha appears there as a non-Buddhist seer performing a huge fire sacrifice, and he transforms many of the other beings present into seers engaging in all kinds of non-Buddhist practices. When he does so, a few of the remaining great hearers are portrayed as being unable to perceive where the Buddha has gone, and at the same time a number of the remaining bodhisattvas, disheartened by the sight, decide to leave and return to their respective realms. This situation prompts a teaching on the necessity for bodhisattvas to remain in impure buddha realms inundated with the five impurities for the sake of the beings living there and in order to reach the level of “great beings” (mahāsattvas) who strive to fulfill the highest goals of the bodhisattva path.
To the many remaining bodhisattvas and other beings, still appearing in the form of seers, the Buddha, also still in the form of a seer, then delivers an extensive discourse on the correct view that must be adopted so that one may cultivate the acceptance with which one can tame beings through the sky-colored method of perfect conduct. This long teaching, which constitutes the heart of the sūtra, explains and expands at some length on the idea that the nature of all the inner and outer formations, including the aggregates, the elements, the sense fields, and the twelve links of dependent arising, are empty. That all things are empty would also appear to be the implication of the comparison with the color of space or the sky.
Then, through the power of his meditative absorption, the Buddha attracts a great multitude of deluded beings engaging in improper practices to Mount Gandhamādana to clear away their wrong views and establish them on the correct path. The teaching he delivers to them contains detailed descriptions of non-Buddhist practices and behavior. It insists on the fact that such ascetic practices and observances are directly inspired by the māras, and that none of them leads to liberation. Yet, he also emphasizes the necessity for bodhisattvas to appear among such beings to tame them and direct them toward the practice of the true Dharma. The Buddha provides supporting examples for his instruction by recounting events from two of his former lives. In the first story, he was a king who vowed to free non-Buddhist practitioners from old age and death, and who then realized this acceptance and transmitted his realization to beings in the ten directions. In the second story, he describes the spiritual transformation of a brahmin named Gaṅga whom he met when he was another king. Inspired by another buddha living at that time, that brahmin renounced his devotional practices, took refuge in the Three Jewels, and made a series of aspirations that led him to the realization of this acceptance.
The sūtra ends with the Buddha Śākyamuni emphasizing the importance and benefits of the acceptance that tames beings with the sky-colored method of perfect conduct. All the beings gathered around him promise to protect and spread this teaching, and all the bodhisattvas take the pledge to engage in bodhisattva conduct in impure realms of the ten directions.
Regarding the Tibetan translation itself, the text does not provide any information about the translators or the circumstances of the translation, with the exception of the colophons found in the Stok Palace, Ulan Bator, and Shey editions of the Kangyur, which make the following remark: “The eleven sections of this text were translated from Chinese. It seems that the old translation has not been revised according to the new terminological register.”2 No Chinese text that might have served as the source of this translation has yet been found, however, nor do we know of any Sanskrit manuscripts that might be a possible source text for it or of references to it in other works.3 The Tibetan translation was most likely completed during the early translation period, as its title is listed in the early ninth-century Denkarma (lhan dkar ma) catalog, but it is not included in the list of those texts described therein as translated from Chinese.4 So, there is much still left to determine about this sūtra and its history.
A few more hints about its history may be evident from the content and framing of the sūtra. For instance, in the conclusion Maitreya refers to the discourse delivered in the sūtra as an instance of the second turning of the wheel of Dharma. It may also be significant that the name of the acceptance described throughout this sūtra is presented alternatively in the colophons of chapters 6–8 as “the acceptance that tames beings with light rays that travel through space.”5 This alternate title could perhaps be an indication that those chapters circulated independently or once constituted the core of an earlier text, or perhaps they may have been interpolated from another text, hitherto unknown. More research would be needed before one could confirm or disprove such claims.
This sūtra has so far received little attention in writing, either in Tibet or elsewhere, and it has not yet been the focus of any sustained scholarship, to the best of our knowledge. One reason, perhaps, could be the challenging nature of the text itself. We have done what we could to render the Tibetan text into English, but many uncertainties remain, as indicated by the large number of notes about tentative translations we have left in the text. Our hope is therefore that this translation will serve to stimulate its further study. For this translation into English, we relied on the Degé xylograph, the Comparative Edition (dpe bsdur ma), and the Stok Palace edition of the Kangyur.
Thus did I hear at one time. The Blessed One was residing in the Land of Activity. He was near the market town in the Land of Activity called Removing Impurities,6 on a mountain called Increasing Light, at the hermitage of the seer Wind Horse.
He was surrounded by a great saṅgha of 1,250 monks and by bodhisattva great beings who had emanated in the domain of the thus-gone ones by means of their unattached wisdom. All those bodhisattva great beings had developed the transformative power of immeasurable great love. With their immeasurable great compassion, they emanated to sustain the flood of beings. Through the transformative power of immeasurable joy, they showered down thoughts of comfort for all beings, satiating them. Through the wisdom of immeasurable equanimity, they were skilled in engaging with all phenomena being the same as the sky. With the strength of clouds of Dharma, special insight, knowledge, and wisdom, they were skilled in clearing away the dense darkness of ignorance. Through the four means of attracting disciples, they were endowed with the wisdom that can liberate beings from the four floods. Since they considered all beings as equal, they were loving, devoid of hostility,7 and had purified the path of the factors of awakening. They were genuinely engaged in the Dharma. They were experts in great wisdom. They revealed the supreme path to the world. They brought prosperity to beings, had dried up8 the river of craving with their roots of virtue, and were engaged in the activity of wisdom. Their moon-like supernormal faculties were the play of their knowledge of the great supernormal faculties. In order to bring them happiness, a wish that they know is the intent that all beings share,[F.90.b] they displayed a vast array of skillful means. In order to fill immeasurable vessels with the precious Dharma using dhāraṇīs as vast in number to fill the sky, and because of their bodhisattva practice, they sustained all beings. With the great strength of their own feet, they had followed the profound path of the Dharma, using the four noble truths. They subjugated all opponents with the Dharma of sameness. They continuously manifested all the infinite qualities of bodhisattva conduct, which are attained after countless hundreds of thousands of eons of practice. Like the wind, their minds were untainted by any mundane or supramundane qualities. They had abandoned the afflictions associated with all the habitual tendencies, and they were experts in reveling in immeasurable and countless absorptions, retentions, and acceptances.
These ten thousand bodhisattvas—which included the bodhisattvas Black Elephant Stallion, All-Illuminating Sumeru, Moon of Sumeru, Gaping Maw, Jñānaśrī, Blue Eyes, Roar of the Saffron Lion, Luminous Heap of Jewels, Boundary of Sumeru, Melody of the Emanated Banner, Mass of Lightning, Guṇatejas, Stainless King, Expansive Power of Sumeru, Powerful Wish for Belonging, and Maitreya—along with thirty thousand seers led by the seer Wind Horse[F.91.a] as well as 1,800,000 temple servants, were sitting together around the Blessed Buddha.
The Blessed One said to Venerable Svāgata, “Svāgata, while sitting on this lion throne that has been provided for the Thus-Gone One, I will deliver a hearer’s discourse to the hearers.”
“Very well, Blessed One!” replied Svāgata, heeding the Blessed One, and then he built a round pavilion for him.
The Blessed One then sat in the round pavilion that had been built for him and he beheld the entire assembly. At that point, the other monks stood up, draped their shawls over one shoulder, prostrated toward the Blessed One with their palms joined, and asked him, “Blessed One, what are these ‘worlds’ you speak of? Respected Blessed One, what are these ‘worlds’ you speak of? How is it that the Thus-Gone One names them by designating them as worlds?”
The Blessed One replied, “Monks, are you asking how many worlds there are that are known as worlds and how many the Thus-Gone One has named by designating them as worlds?”
“Yes, Blessed One.”
“Monks, listen carefully, pay attention, and I will explain.”
“We shall, Venerable One!” replied the monks, and they listened to the Blessed One.
The Blessed One then said to them, “Monks, there are two types of worlds: the world that is a vessel and the world of compounded phenomena. Monks, what is the world that is a vessel, and what is the world of compounded phenomena? All the elements of earth, water, fire, and wind are referred to as vessels.[F.91.b] Monks, among those, there is the internal earth element. Monks, what is the internal earth element? Everything internal that has the characteristic of solidity—bones, nails, teeth, and so forth—is referred to as the internal earth element. What is the external earth element? Everything outside the body that is made of the earth element—cowrie shells, gold, jewels, pearls, beryl, conch shells, stones, coral, silver, fine gold, river rocks, pebbles, gravel, trees, grass, medicinal plants, dust, and so forth—is referred to as the external earth element. What is the water element? There is an external water element and there is an internal water element. What is the internal water element? Everything related to water and the water element in the body—bile, phlegm, pus, blood, brain, veins, saliva, tears, mucus, snot, marrow, bone fluids, and urine—is referred to as the internal water element. What is the external water element? Everything related to water and the water element outside the body—oil, milk, curd, buttermilk, molasses, tree sap, fermented drinks, gruel, sweetened beer, and wine made of flowers—is referred to as the external water element. What is the internal fire element? Everything in the body related to heat that lends beings their complexion; that causes the body to be hot, to steam; that causes inflammation, fever, and burning; and that digests what one has eaten, drunk, chewed, and tasted is referred to as the internal fire element. What is the external fire element? The heat of a fire, the sun, and precious gems, as well as the heat produced by grains, medicinal plants, trees, grass, dung, and dust, are referred to as the external fire element.[F.92.a] What is the internal wind element? The upward-moving winds, the downward-moving winds, the winds related to indigestion, and the winds moving in all the limbs that are possessed by the body are referred to as the internal wind element. What is the external wind element? Any external wind that swirls together, that spreads out, or that moves upward; the many harmful cold and hot winds that blow constantly;9 the winds that support the earth; and everything else related to the external wind element are referred to as the external wind element. In that way, those four external and internal great elements are known as the world that is a vessel.
“Of what are they vessels? They are the vessels of the five aggregates that are the basis of grasping. Monks, you should train to abandon all sense of interest in, delight in, love for, attachment to, the greatness of, possession of, and ownership of the four external and internal great elements. You should train in that manner with respect to all the four great elements of the past, present, and future, whether they are external or internal, big, small, bad, good, far, or near. You should regard those four great elements with correct insight and conclude, ‘They do not belong to a self, a self does not belong to them, and they are not a self.’ Monks, any monk who regards the four great elements in that way establishes them using correct insight. A monk who is extremely focused severs the stream of craving, weakness, and physical fetters, and puts an end to suffering. Monks, this was the world that is a vessel.
“Monks, what is the world of compounded phenomena? The five aggregates that are the basis of grasping are known as formations. What are those five? The aggregates of form, feeling, perception, formation, and consciousness. Monks, this is the world of compounded phenomena. Monks,[F.92.b] the world of compounded phenomena refers to those beings that possess and are composed of these aggregates, all of whom are included in the category of beings. Monks, you should train to abandon all sense of interest in, delight in, love for, attachment to, the greatness of, possession of, and ownership of the five aggregates that are the basis of grasping. You should regard all the past, present, and future forms—whether they are external or internal, and whether they are big, small, bad, good, far, or near—with correct insight and conclude, ‘They do not belong to a self, a self does not belong to them, and they are not a self.’ Similarly, you should regard all the past, present, and future feelings, perceptions, formations, and consciousnesses—whether they are external or internal, and whether they are big, small, bad, good, far, or near—with correct insight and conclude, ‘They do not belong to a self, a self does not belong to them, and they are not a self.’ Monks, this is what is meant by the world that is a vessel and the world of compounded phenomena.”
Then the bodhisattva Samantāloka, who was present in the assembly, said to the bodhisattva Destroyer of Aggregates, “Venerable Destroyer of Aggregates, the five aggregates that the Blessed One taught within the world are the aggregates of form, feeling, perception, formation, and consciousness. Venerable One, how is it that those are the five aggregates? What is the aggregate of form? Is there a freedom from attachment related to form associated with the eyes of the desire realm? Is there a cessation of form associated with the ears, nose, tongue, body, and mind, as well as the eyes?[F.93.a] Is there a freedom from attachment related to form that is associated with the eyes of the form and formless realms? Is there a freedom from attachment related to form that is associated with the ears, nose, tongue, body, and mind, as well as the eyes? Is there a freedom from attachment related to form that is associated with the aggregate of form and the eyes of the desire realm? Is there a freedom from attachment related to form that is associated with the ears, nose, tongue, body, and mind, as well as the eyes? Is there a freedom from attachment related to form that is associated with the eyes of the form and formless realms? Is there a freedom from attachment related to form that is associated with the feelings, perceptions, formations, and consciousnesses, as well as the eyes of the desire realm? Is there a freedom from attachment related to form that is associated with the eyes of the form and formless realms?
“What about the past aggregate of form? Is there a freedom from attachment related to the past aggregate of form that is associated with the eyes? Is there a freedom from attachment related to past forms that is associated with the ears, nose, tongue, body, mind, and eyes, as well as the eyes of the form and formless realms? Is there one that is associated with feeling, perception, formation, and consciousness? What about the present aggregate of form? Is there a freedom from attachment related to present forms that is associated with the eyes? Is there a freedom from attachment related to present forms that is associated with the ears, nose, tongue, body, and mind, as well as with the eyes, up to the mind of the form and formless realms? What about the future aggregate of form? Is there a freedom from attachment related to future forms that is associated with the eyes? Is there one that is associated with everything from the nose and ears up to the mind? How about everything from feeling up to the mind?”
The bodhisattva Destroyer of Aggregates then replied to the bodhisattva Samantāloka,[F.93.b] “Noble son, look at the phenomena arrayed before you! The aggregate of form and freedom from attachment are not transferred to the aperture of the eye. The aggregates of feeling, perception, formation, and consciousness, along with freedom from attachment, are not transferred to the aperture of the eye either. The sense fields are nonconceptual, beyond thought, and nonarising. The aggregates completely transcend language and are beyond voice, sound, and expression. Why is that? Because, noble son, all phenomena are momentary and insubstantial. All phenomena lack a voice and are free from a voice. All phenomena are like a path in the sky—they leave no trace. All phenomena are wordless and without purpose. All phenomena are unborn and empty. All phenomena lack anything to be gained and are wordless. All phenomena are free from concepts and without moments. All phenomena are free from attachment and unconditioned. All phenomena lack sense contact and are without observation. All phenomena are free from views and devoid of characteristics. All phenomena are free from a cognitive basis and lack a self. All phenomena are devoid of self and inexpressible. All phenomena are devoid of words and utterly quiescent. All phenomena have no true nature and do not manifest. All phenomena lack appearance and are utterly without object. All phenomena are devoid of object and utterly rootless. All phenomena are without the sense faculties and utterly devoid of intrinsic nature. All phenomena are without activity and without antidote. All phenomena lack being and are devoid of attachment. All phenomena are utterly extinct and without fulfillment. All phenomena are without avarice and free from elaboration.[F.94.a] All phenomena are endowed with concentration and free from movement. All phenomena are completely unobscured, free of dust—utterly free of dust. All phenomena are free from affliction and weakness. All phenomena are without beginning and nonexistent. All phenomena lack substance and are devoid of an agent. All phenomena do not exhibit activity and are devoid of feeling. All phenomena are endowed with space and are not heard. All phenomena are devoid of sound and intangible. All phenomena are dissatisfying by nature and insentient. All phenomena lack attachment to feelings and are like a mirage. All phenomena are free from perception and are like an echo. All phenomena have no essential nature and are like a reflection. All phenomena are free from radiant light like the reflection of the moon in water. All phenomena are free from reflected images and dependent upon reflected images. All phenomena are not apprehended as clouds—they are the same as the sky. All phenomena are reflections, invisible, nonexistent, and insubstantial, which includes everything that follows from lacking characteristics, such as lacking characteristics, being free of characteristics, bearing the same characteristic, and bearing a single characteristic up to being devoid of characteristics.10 All phenomena lack a self. All phenomena are not apprehended as a self, lack pride, are baseless, and are inexpressible. All phenomena are wordless.
“Noble son, in order to eliminate afflictions and disturbances, you should think, ‘All compounded phenomena are momentary and free from destruction,’ as you cultivate the acceptance devoid of elaboration that brings no harm to oneself or others. Noble son, when bodhisattvas cultivate such powerful acceptance, they reach the acceptance that tames beings with the sky-colored method of perfect conduct.[F.94.b] Instantly and at the same time, the bodhisattvas who have attained this acceptance will emanate bodies in all the buddha realms more numerous than all the tiniest particles of dust. They will travel to those buddha realms throughout the ten directions, as numerous as the tiniest particles of dust, that are empty of buddhas and those inundated with the five impurities. They will rain down various things in each of those buddha realms such as a rain of food, drinks, clothes, ornaments, perfumes, flowers, and different precious gems as numerous as all those tiniest particles of dust. The beings who ingest those foods and drinks will achieve joy and happiness that is free from sensual desire; remember that all compounded phenomena are impermanent, are suffering, lack a self, and are empty; and they will develop discipline. They will then renounce the five sense pleasures and all of the trappings of home, leave, and go live without a home in mountain caves and dense, deserted forests. Wearing the clothes of seers,11 they will sustain themselves on grasses, roots, and fruits. They will develop a sense of horror toward the five aggregates that are the basis of grasping, and enthusiasm for undertaking their task with diligence. They will regard those five aggregates that are the basis of grasping as being like a disease, an abscess, or a splinter, and as impermanent, suffering, empty, and lacking a self. They will attain the five supernormal faculties. They will become inclined toward the world of the Brahmā gods.12 They will partake of the other rainfalls as well, from clothes to pure gems, and by perceiving them they will attain everything from joy and happiness that is free from sensual desire up to becoming inclined toward the world of the Brahmā gods.
“These bodhisattvas who have attained the acceptance that tames beings with the sky-colored method of perfect conduct will hold flowers with their cupped hands, flowers will be scattered across the sky, and flowers will instantly appear in buddha realms throughout the ten directions that are as numerous as the tiniest particles of dust, no matter if they are empty of buddhas or inundated with the five impurities.[F.95.a] And in each one the melodies of as many gateways to the Dharma as there are minute particles of dust in a buddha realm will resound with the following song: ‘All phenomena lack melody and transcend the domain of the four māras. All phenomena are like a path in the sky, utterly baseless, and wordless. All phenomena associated with attachment do not arise. All phenomena associated with the afflictions do not cease. All phenomena that were not given up in the past lack characteristics. All phenomena devoid of attachment lack conditions. All phenomena that are devoid of fetters are baseless. All phenomena are effortless. All phenomena are without ownership and possession. All phenomena are without isolation or contact. All phenomena lack a self. All phenomena are everything from being free from a self up to being inexpressible. They are quiescent, unmanifest, groundless, objectless, completely rootless, and utterly devoid of intrinsic nature. They are without antidote, without nourishment, without dispersion, and without avarice. They bring about concentration and are utterly devoid of hindrance. They are without coming, weak, insubstantial, devoid of agent, without feeling, without the passions, without clinging, and without consciousness. They are like a mirage, an echo, an optical distortion, the reflection of the moon in water, and a reflection in a mirror. They are like space and insubstantial. They are everything that follows from lacking characteristics, such as lacking characteristics, being free from characteristics, bearing the same characteristic, and bearing a single characteristic, up to being devoid of characteristics. All phenomena lack a self, lack pride,[F.95.b] lack apprehension, and are inexpressible. All phenomena are momentary.’ You should cultivate the thought of accepting the fact that ‘all compounded phenomena are free from destruction.’ You should cultivate the thought of peace that ‘all phenomena are momentary.’ You should cultivate the thought of equanimity, the thought of utter peace, the thought that is devoid of clinging, the thought of nonorigination, the thought of the lack of hindrances, the thought that is uninterrupted, the thought that is not contradictory, the thought of the lack of support, the thought of equipoise, and the thought of suffering. The gateways to the Dharma that express tranquility, emptiness, and internal and external disintegration, as well as countless other gateways to the Dharma, will resound in those flowers.
“When they hear those gateways to the Dharma, beings will attain joy and happiness that is free from sensual desires; they will remember that all compounded phenomena are impermanent, are suffering, lack a self, and are empty; and they will develop discipline. They will then renounce all the fetters related to households and the five sense pleasures, and they will go live far from their homes, in mountain caves and thick, deserted forests. They will dress like seers and survive by feeding on grass, roots, and fruits. Thinking that the five aggregates that are the basis of grasping are terrifying, they will enthusiastically develop their diligence. They will regard those five aggregates that are the basis of grasping as being like diseases and abscesses, painful, impermanent, suffering, empty, and selfless. They will develop the five supernormal faculties, and they will become inclined toward the world of the Brahmā gods.13
“Noble son, the bodhisattvas who cultivate this acceptance do not apprehend a name, a being, a life force, a soul, a person, or form. There is no feeling, perception, or formation, and they do not apprehend consciousness. They do not apprehend the eyes, ears, nose, or tongue, they do not apprehend a body,[F.96.a] and they do not apprehend a mind. They do not apprehend form, sound, smell, taste, touch, mental phenomena, the mental faculty, body, names, or the mind. They proclaim the acceptance of the nonaccumulation of emptiness, the absence of marks, the ability to withstand suffering, not abandoning the three realms, not being affected, the unborn, the absence of cultivation, and the absence of training. Nothing has been created and nothing will be created, which means that there is no activity in the past, the past is not present in the future, there is absolutely nothing in the middle of these, there is no basis, and there is no observation. When they cultivate this acceptance of mental nonengagement, bodhisattva great beings attain the acceptance that tames beings with the sky-colored method of perfect conduct. And by attaining this acceptance, they will activate the powers that were described above.”
When the bodhisattva Destroyer of Aggregates had delivered and proclaimed this teaching, the bodhisattva Absence of Concepts voiced his approval. The crowd of bodhisattvas remained silent, and the Blessed One gave his approval by not saying a word.
Sixty monks then thought, “What was the noble son Destroyer of Aggregates thinking when he taught that all compounded phenomena are similar to those types of illusions? If form lacks a self, if there is no appearance, if nothing arises at all, if it is not engaged mentally, if it is without concept and nonconceptual, if there is no basis of observation and no material evolution, wouldn’t it be the case that there would be no being, life force, birth, soul, person, humans, living creatures, agent, individual who feels, others who feel, arising, production, dislike, or lack of nonorigination? On what basis would the thus-gone ones appear? Where would their compassion manifest?[F.96.b] Who would explain the Dharma? Who would know all phenomena? Who would maintain the precepts and vows? If there are no aggregates and if the results of virtuous qualities do not ripen on the basis of the elements and the sense fields, where do the results of wholesome and unwholesome deeds ripen? To whom do the thus-gone ones, the worthy, perfect buddhas, appear? To whom do the objects apprehended by the sense fields such as the bodies of hearers, solitary buddhas, gods and humans, and any other beings appear? We should stand up and leave this place!” And so those sixty monks stood up and left while the other monks remained silent. The bodhisattva Destroyer of Aggregates felt embarrassed, timid, and ashamed before the Blessed One.
Then the bodhisattva Lamp in the Hands, who was present in the assembly, inquired of the bodhisattva Destroyer of Aggregates, “Why did you teach such a profound Dharma to this talkative assembly? Noble son, as the Blessed One has said in other sūtras, there are Dharma discourses and lower discourses for five types of individuals: discourses on faith and lower discourses for those who lack faith, discourses on generosity and lower discourses for those who are stingy, discourses on discipline and lower discourses for those who are immoral, discourses on diligence and lower discourses for those who are lazy, and discourses on insight and lower discourses for those with confused insight. The Blessed One has also said in other sūtras that one should not teach the discourse on emptiness to those who have committed the acts with immediate retribution; the application of mindfulness to the body should not be taught to beings with wrong views; the application of mindfulness to feelings should not be taught to those who are greedy;[F.97.a] the application of mindfulness to the mind should not be taught to those who are proud, arrogant, and attached to food; the application of mindfulness to mental phenomena should not be taught to those who have abandoned the foundational principle of modesty; the qualities of rebirths among the gods should not be taught to those who wish to obtain a human condition; the qualities of rebirths among yakṣas who rob vitality should not be taught to those who are inclined toward rebirth among the gods of the desire realm; the magnificence of the gods who occupy the desire realm should not be taught to those who will take rebirth among the gods of the form realm; the qualities of occupying the form realm should not be taught to those who will take rebirth in the formless realm; the bliss of the gods who occupy the desire realm should not be taught to those who are inclined toward rebirth among the gods who occupy the form realm; the qualities of the solitary buddhas should not be taught to those who are inclined toward the vehicle of the hearers; the qualities of the hearers should not be taught to those who are inclined toward the vehicle of the solitary buddhas; the qualities of the solitary buddhas should not be taught to those who are inclined toward the Great Vehicle; the four means of attracting disciples should not be taught to bodhisattvas who are making real effort toward the perfections; the four special types of knowledge should not be taught to bodhisattvas who are making real effort in practicing the religious life; certain types of discourses on profound peace and emptiness should not be taught to silent assemblies of bodhisattvas; and this profound acceptance that tames beings with the sky-colored method of perfect conduct should not be taught in the presence of such talkative assemblies who follow the vehicles of the hearers and the solitary buddhas.”
All the numerous assemblies of bodhisattvas exclaimed, “Excellent!” in unison and the Blessed One also applauded the bodhisattva Lamp in the Hands with delight:
The bodhisattva Ratnapāṇi then said, “Noble son, I have noticed that when the hearers prepare a lion throne for the Blessed One, he will teach in order to tame them. Noble son, since this teaching of the acceptance that tames beings with sky-colored perfect conduct is unprecedented, out of the Blessed One’s love for us, I ask the Blessed One to explain the acceptance that tames beings with the sky-colored method of perfect conduct in terms of its qualities and its vast focus and application. I think he will accept out of love for me and other beings.”
The bodhisattva Lamp in the Hands replied to the bodhisattva Ratnapāṇi, “Noble son, I know that the time for this has come!”
The bodhisattva Lamp in the Hands then stood up, draped his shawl over one shoulder, prostrated toward the Blessed One with his palms joined,[F.98.b] and praised him with these verses:
The Blessed One gave his approval to the bodhisattva Ratnapāṇi by not saying a word. He then thought, “I wonder where those thus-gone ones, those worthy, perfect buddhas of the past, taught the acceptance that tames beings with the sky-colored method of perfect conduct?”
The temple servants responded, “The perfect, complete buddhas of the past taught this acceptance that tames beings with sky-colored perfect conduct at Mount Gandhamādana. The perfect, complete buddhas of the past explained this acceptance that tames beings with sky-colored perfect conduct at Mount Gandhamādana.” Thus, they encouraged the Blessed One, the wise one, to teach it.
The Blessed One then entered the absorption known as lord of meteors. Through that absorption, the Blessed One appeared in the figure of someone with the observances, behaviors, and markings of a seer. The seer was an elderly man, quite old and aged, who had long matted hair and a long beard. He was holding a staff, a small water jug, and a straining cloth, and he was lighting a huge fire offering. From that fire emerged a multicolored light radiating infinite colors, many hundreds of thousands of colors—a vast range of pure and immaculate colors. That light rendered imperceptible and invisible the light emitted by the stars of countless buddha realms throughout the ten directions that are empty of buddhas and inundated with the five impurities, as well as the light emitted by precious gems, lightning, the sun, gods, nāgas, yakṣas, and asuras. The hell realms, the animal realms, and the realms of the pretas also became imperceptible and invisible.
At that point, except for those sounds emitted by the seer, no other sounds could be heard in the slightest, including the letters, words, voices, expressions, and calls of beings, and even the sounds of earth, water, fire, and air.[F.99.b] All the sentient beings who followed the Great Vehicle in the countless buddha realms of the ten directions also appeared in the figure of someone with the observances, body, and markings of a seer. Only the seers who followed the Great Vehicle manifested those appearances, not the seers who followed the vehicles of the hearers and the solitary buddhas. The seers who followed the Great Vehicle could not see the hearers or the solitary buddhas, or those who followed their vehicles. Those who were present in the assembly of the hearers could not see the Thus-Gone One or the bodhisattvas. They could not see even the slightest visible form among those present there or those who had assembled elsewhere, and they did not see that a brilliant light pervaded all of the worlds.
The great hearers then asked Ājñātakauṇḍinya, “Elder Kauṇḍinya, where is the Blessed One?”
Kauṇḍinya replied, “I do not know where the Blessed One is right now. I do not see him.”
The great hearers then said to Mahākāśyapa, “The Blessed One has said that you are foremost among the proponents of ascetic practice, so please concentrate on wherever the Blessed One is right now!”
Mahākāśyapa replied, “I do not know where the Blessed One is right now. I do not see him.”
The great hearers then said to Venerable Śāradvātīputra, “Elder Śāriputra, the Blessed One has said that you are foremost among the wise, so please concentrate on wherever the Blessed One is right now!”
Śāriputra replied, “Venerable ones, the buddha realms are infinite, so I do not know where the Blessed One is right now. I do not see him.”
The great hearers then said to Maudgalyāyana, “Venerable Maudgalyāyana, the Blessed One has said that you are foremost among those endowed with magical powers,[F.100.a] so please concentrate on wherever the Blessed One is right now!”
Maudgalyāyana replied, “When Venerable Mahākāśyapa was talking, I could perceive this great trichiliocosm through my magical powers, but I do not know where the Blessed One is right now, or where he has gone. I do not see him.”
The great hearers then said to Venerable Aniruddha, “The Blessed One has said that you are foremost among those endowed with the divine eye, so please use your divine eye to see where the Blessed One has gone, where he is residing right now, and what kinds of activities he is engaging in!”
Aniruddha replied, “I have scrutinized countless buddha realms with my noble wisdom eye, but I do not know where the Blessed One dwells right now, or where he has gone. I do not see him.” He continued, “It seems the wisdom of the hearers who have achieved the special types of knowledge cannot penetrate wherever he is, but the wisdom of the bodhisattvas who have reached acceptance can penetrate there. I think you should ask the bodhisattvas where the Blessed One has gone and where he is residing right now.”
As the great hearers could not see a single bodhisattva, Venerable Śāriputra said, “Venerable ones, when another noble son explained the aggregates, a group of sixty monks stood up and left. Venerable ones, this displeased the Blessed One, and he is now in equanimity practicing the conduct of a noble buddha and practicing that conduct in the company of the noble sons. I think we should go back to our huts and practice concentration.” And so, the great hearers went back to their huts and engaged in the practice of concentration.[F.100.b][B2]
When the beings following the Great Vehicle throughout the countless, infinite buddha realms of the ten directions saw themselves dressed as seers, they thought, “Since we have become seers, we will consider whoever is the most exalted among all the seers our preceptor. We should seek that one out!”
Nearby in the workers’ market town, Removing Impurities, they all saw the elderly and aged great seer Śākyamuni casting various types of incense,14 flowers, fruits, medicinal plants, food, and drinks into a fire. When they saw this, they thought, “This great seer is extremely adept and extremely powerful, and his power is producing a brilliant light. We should go to the place where this seer resides and train in the conduct and observances of a seer!” At that moment, myriads of bodhisattva seers approached the Blessed One. With single-pointed concentration, those bodhisattva seers who had gained control over the absorptions, acceptances, and dhāraṇīs began to perform an offering rite to the Blessed One.
At that same moment, all of the various gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans in this Sahā world who were following the Great Vehicle approached the seer Śākyamuni dressed themselves as seers. All those present in the assembly knew in their hearts that the Blessed One’s intention was to go to Mount Gandhamādana just as the blessed ones had before, and that he had agreed to turn the Dharma wheel a second time there in order to teach the acceptance that tames beings with the sky-colored method of perfect conduct. They thought, “We shall ornament and clean this path for the Blessed One![F.101.a] This is the path that the supreme seer will travel on his way to Mount Gandhamādana.”
Then about six hundred million nāga kings who were dressed as seers, including Nanda, Upananda, Sāgara, Jewel Color, Takṣaka, and Valgu,15 joined together and adorned that path with rows of tāla trees16 made of the seven precious substances—divine precious gold, silver, beryl, crystal, coral, emerald, and white coral. The golden trees had silver leaves, flowers, and fruits; the silver trees had golden leaves, flowers, and fruits; and the other types of trees, up to the white coral trees, had leaves, flowers, and fruits made of the other types of precious substances. Many billions of various types of decorative fabrics were hung on those rows of tāla trees.
The gods who were dressed as seers cleared a field ten leagues across for the path leading from the hermitage to Mount Gandhamādana. They manifested platforms on both sides of the path that were made of all of the seven precious substances, from divine precious gold to white coral. Their golden chariots could be described as hung with everything from nuggets of pure silver to white coral, and they were ornamented above and below with vast quantities of everything from pure beryl to white coral.
The cloud deities who were dressed as seers manifested stepwells, with clear water on both sides, along the path with stairs made of the seven precious substances, and they sprinkled the stepwells with gold dust. They manifested a variety of the most fragrant divine flowers in the stepwells such as blue, pink, red, and white lotus flowers, as well as rosewood, magnolia, aśoka, mucukunda, mañjūṣaka, pāṭalī, fragrant dhānuṣkārī, jasmine,17 mango, and rose-apple flowers.18
The terrestrial yakṣas19 who were dressed as seers also cleared the path,[F.101.b] and the gods from the Heaven of Controlling Others’ Emanations held supreme banners along both sides of the path that were made of the seven divine precious substances and draped with divine fabrics, necklaces, and other ornaments.
The gods from the Heaven of Enjoying Emanations who were dressed as seers manifested pavilions with four sides that were made of the seven precious substances. A variety of divine necklaces, garments, and other ornaments were hung from those pavilions. They were strewn with different types of flowers and had a beautiful and vast array of celestial instruments on them. The instruments played due to the empowering force of the Buddha and sent forth melodious tunes that pervaded this entire great trichiliocosm.
The 6,800,000 female nāgas who decorated the path had adorned themselves with all of the ornaments of a seer to perform an offering to the Blessed One, and they sent forth a shower of the various precious substances.
Many hundreds of thousands of gods from the heaven of Tuṣita who were dressed as seers decorated the path for the Blessed One and made an offering to the Blessed One with a variety of bright and flawless divine flowers such as māndārava, mahāmāndārava, magnolia, pāriyātra, jośa, mahājośaka, roca, mahārocaka, valla, mahāvalla, cakra, and mahācakra flowers, which all had a hundred, a thousand, or a hundred thousand petals. They were dazzling, fragrant, and their fragrance was everywhere. The flowers were always radiant, their color never faded, and they were delightful and pleasant to behold.
Many hundreds of thousands of gods from the rain clouds who were dressed as seers rained showers of flowers that grow in water and in the fields,[F.102.a] and many hundreds of thousands of nāga kings who were dressed as seers rained various showers of substances such as blue pearls and white sandalwood.
All the gods, lords of the gods, nāgas, nāga lords, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas, pretas, piśācas, and kumbhāṇḍas, up to Śakra, Brahmā, and the guardians of the world in this great trichiliocosm who had previously given rise to the mind set on awakening and were dressed as seers, sat down to gaze upon the Blessed One’s face with unblinking eyes. They bore various flowers, garlands, perfumes, and ointments, and played musical instruments, beat drums, and sang songs.
All the goddesses, female yakṣas, female garuḍas, female asuras, female kinnaras, and female mahoragas in this great trichiliocosm who were dressed as seers played music, sang songs, and rained gentle showers of red, white, purple, and crystalline garments to make an offering to the Blessed One. Many hundreds of thousands of female kinnaras who were dressed as seers also began to perform various offerings to the Blessed One. Myriads of lords from the world of Brahmā who had previously given rise to the mind set on awakening and were dressed as seers praised the Blessed One and sat before him. Many hundreds of thousands of lords from the world of Śakra dressed as seers prostrated to the Blessed One. Many hundreds of thousands of kinnara lords dressed as seers praised the Blessed One and prostrated to him.[F.102.b] Many hundreds of thousands of gandharva lords dressed as seers gazed upon the face of the Blessed One with clear minds. Many hundreds of thousands of nāga lords dressed as seers rained great showers of yellow sandalwood powder. Many hundreds of thousands of asura lords dressed as seers raised the most gentle, soft-feeling, and fragrant winds in the four directions. Many hundreds of thousands of yakṣa lords dressed as seers held parasols made of flowers. Many hundreds of thousands of other yakṣa lords who had become elderly sages held parasols with golden staffs and sat on the right side of the Blessed One, gazing upon him as was described before. Many hundreds of thousands of kumbhāṇḍas dressed as elderly seers held parasols with golden staffs and sat on the left side of the Blessed One, gazing upon him in the same manner. Many hundreds of thousands of garuḍa lords dressed as seers hung golden garlands in the sky. Many hundreds of thousands of goddesses dressed as seers rained great showers of flower bouquets. Many hundreds of thousands of female nāgas dressed as seers rained showers of red pearls. Many hundreds of thousands of female gandharvas dressed as seers rained showers of red pearls. Many hundreds of thousands of female yakṣas dressed as seers rained showers of sandalwood powder. Many hundreds of thousands of female asuras dressed as seers rained showers of ornaments. Many hundreds of thousands of female garuḍas dressed as seers rained showers of gold from the Jambu River. Many hundreds of thousands of female mahoragas dressed as seers ornamented the sky. Many hundreds of thousands of terrestrial female yakṣas dressed as seers played melodious tunes. Many hundreds of thousands of female yakṣas of the mid-regions that were dressed as seers roamed20 through space,[F.103.a] and many hundreds of thousands of māras dressed as seers started to lament.
Divine seers numbering 840,000, whose conduct and observances were naturally steadfast, and eighty-four thousand seers whose conduct and observances were naturally steadfast, picked up celestial mahāmāndārava flowers and showered them for the Blessed One at each step of the way between Removing Impurities and Mount Gandhamādana so that the Blessed One’s footsteps would always fall on the center of a flower.
Many hundreds of thousands of solar and lunar gods dressed as seers rained showers of flower bouquets. Myriad gandharvas dressed as seers played music, and a trillion light rays illuminated the body of the sage Seer.
The god Endowed with Qualities, who lived on Mount Gandhamādana, and 840,000 temple servants dressed as seers prostrated toward the Blessed One with their palms joined and praised him in unison with these verses:
The Blessed One then stood up, attended by many gods and surrounded by many bodhisattvas, and at that moment this great trichiliocosm shook in six ways. All the beings who were hearers, followers of the vehicle of the hearers, solitary buddhas, followers of the vehicle of the solitary buddhas, and all the other beings in this great trichiliocosm living in the sky, on earth,[F.104.a] and in the water each attained vast recollection. They saw this great trichiliocosm appear in the palms of their hands pervaded by brilliant light, and not a single thing appeared in visible form. All the beings who maintained practices of lowly austerities witnessed this great miracle. This included beings who subscribed to various types of false views such as those who maintain the fire observance, the moon observance, the sun observance, the three worlds observance, and others. All those adherents of mistaken views abandoned their lowly austerities and searched in every direction, wondering, “What kind of causes and conditions made the earth shake like that and this brilliant light radiate in the world?”
The great billowing fire in front of which sat that great seer, the Blessed One, transformed into tiny mustard seeds, and he cast them into the countless, infinite pure and impure buddha realms of the ten directions. The firelights before the head buddhas in those buddha realms where blessed buddhas dwell and thrive took on the shape of a mahāmāndārava flower. All the members of their assemblies that were gathered there and all those who had given rise to the mind set on awakening in the past sat before those blessed buddhas dressed as seers.
In the east, beyond buddha realms as numerous as the grains of sand in the Ganges, there was a world called Endowed with the Banner where the Thus-Gone One Glory of the Powerful Banner lived, thrived, and taught the Dharma. The bodhisattva great beings Jñānaśrī and Glorious Orchard were present in the assembly of the Thus-Gone One Glory of the Powerful Banner[F.104.b] and saw that they had the physical appearances, bodies, and shapes of seers, and that all the noble sons who followed the Great Vehicle also had the physical appearances, bodies, and shapes of seers. When they saw this, they asked the Thus-Gone One Glory of the Powerful Banner, “Blessed One, what causes and conditions have resulted in this firelight-flower with a stem made of beryl that is present in front of the Blessed One, and why are all those noble sons who follow the Great Vehicle dressed as seers?”
The blessed Thus-Gone One Glory of the Powerful Banner replied to those noble sons, “Noble sons, the thus-gone one, the worthy, perfect Buddha Śākyamuni, resides in the Sahā world in the west. He has entered that world inundated with the five impurities where he teaches the Dharma of the three vehicles to the four assemblies: monks, nuns, and male and female lay practitioners. Since that thus-gone one now wishes to teach the acceptance that tames beings with the sky-colored method of perfect conduct, he has entered the absorption known as bearing the lamp of the thus-gone ones and has emanated that miraculous display.”
“Blessed One, please describe what this acceptance is like, from beginning to end?”
“This acceptance applies to all the non-Buddhists.22 In this regard, it liberates beings in the Sahā buddha realm from being swept away by the four floods. What are the four floods? It liberates beings from the flood of desire, the flood of views, the flood of existence, and the flood of ignorance. It instills the four types of unwavering faith, it evokes them, and it establishes beings in each one. What are those four?[F.105.a] It instills unwavering faith in the Buddha, it evokes that faith, and it establishes beings in that faith. It provides beings with the four means of attracting disciples, it liberates them from the flood of desire through the aggregation of discipline, it liberates them from the flood of views through the aggregation of absorption, it liberates them from the flood of ignorance through the aggregation of insight, and it liberates them from the flood of existence through the aggregation of liberation. It liberates beings through unwavering faith in the Buddha using the Great Vehicle, through unwavering faith in the Dharma using the vehicle of solitary buddhas, and through unwavering faith in the Saṅgha using the vehicle of the hearers. It teaches beings to abandon all false doctrines through noble and delightful discipline, it liberates beings from the ocean of life through generosity, it liberates them from the ocean of views through pleasant speech, it liberates beings from the ocean of afflictions through altruistic actions, and it liberates beings into the perfection of insight by having a consistent meaning.”
Silk 2019, p. 239, includes this sūtra in the list of those translated from Chinese but for which the Chinese has not yet been identified, rather than among those he lists as “questionable cases.” See also the brief mention of it in Li 2021, p. 195.
nam mkha’ la ’gro ba’i ’od kyis ’dul ba’i bzod pa. Note that throughout our translation we render nam mkha’ sometimes as sky and sometimes as space.
D rnyog pa sel ba zhes bya ba’i byed pa can gyi grong rdal du. The translation of byed pa can as “Land of Activity” is based on the assumption that it is the name of a region or land, such as bde ba can, which means “[a place or land] possessing bliss” and which has thus been sometimes translated “Land of Bliss.” The kind of activity meant here could encompass both trade or economic work as well as religious austerities, but the name remains ambiguous and somewhat unclear to us. We understand the name of the specific town as possibly referring to the “five impurities” (rnyog pa lnga) that are mentioned throughout the text.
S sems can thams cad la mtshungs par sems pa’i phyir/ byams pa dang khong khro ba med pas; D sems can thams cad la mtshungs par sems pa’i phyir byams pa dang/ khong khro ba med pas.
Y, K, S phyad pa; D phyed pa. Translated based on the variant in the Yongle, Peking, and Stok Palace Kangyurs.
D mtshan nyid med pa nas/ mtshan nyid med pa dang/ mtshan nyid bral ba dang/ mnyam pa’i mtshan nyid dang/ mtshan nyid gcig pa dang/ mtshan nyid med pa’i bar du’o. The phrase “without characteristics” (mtshan nyid med pa) is repeated three times in this brief list.
H, S drang srong gi cha byad kyis; D drang srong gi cha byad kyi. This translation follows the variant in the Lhasa and Stok Palace Kangyurs.
S tshangs pa dang ’jig rten la gzhol bar ’gyur ro; D tshangs pa dang/ ’jig rten la gzhol bar ’gyur ro. This is a tentative translation that follows the variant in this phrase that is preserved on folio 95.b of the Degé Kangyur, and is noted below.
D tshangs pa’i ’jig rten la gzhol bar ’gyur. This variant of this repeating line in the text has been adopted as the correct reading throughout this translation.
J, N, H bdug pa; D, S gtugs pa; C gdug pa; Y, K gdugs pa. Translated based on the variant in the Lithang, Narthang, and Lhasa Kangyurs.
K, S yid ’ong; D yid yod. Translated based on the variant in the Peking and Stok Palace Kangyurs.
Y, N, K, H, C suma; D, S su ma ra. Translated based on the variant in the Yongle, Lithang, Narthang, Peking, Lhasa, and Choné Kangyurs. The Sanskrit term suma is equivalent to the term sumanā or “jasmine,” which is the more common name for this flower in Buddhist Sanskrit literature. If this text were actually translated from Sanskrit and not Chinese, then perhaps the variant sumara could be a scribal error for sumanā.
D mri na la. We have not been able to identify the flower mri na la that appears at the end of this list.
J sa bla na gnas gyi gnod sbyin; N sa la gnas gyi gnod sbyin; S sa la rnams gyi gnod sbyin; D sa bla na gnam gyi gnod sbyin. The translation follows the variant in the Lithang and Narthang Kangyurs.
Y, S ’phyan; D ’phyen; J, K, N ’phyin. Translated based on the variant in the Yongle and Stok Palace Kangyurs.
sum cu rtsa drug. This might refer to the thirty-six impure substances of the body (Tib. mi gtsang ba’i rdzas so drug) that are used as objects of meditation to counteract lust.
D ji ltar gong du bzhad pa nas. This phrase appears here and elsewhere in this text wherever the text has omitted repetitive material. The line literally translates as “described in a similar way as above,” and is marked in this translation with an ellipsis. In the current passage, we can assume that the bodhisattvas and thus-gone ones in each of these buddha realms go through the same process of transforming into seers, seeing a firelight in the form of a mahāmāndārava flower, questioning the buddha in their buddha field regarding the causes and conditions that brought about these events, and eventually being miraculously transported to the Sahā realm where they take a seat before the Buddha Śākyamuni.
D dka’ thub kyi gnas gtsang ma dri tha dad pa med cing dri med pa’i phyogs su ’gro sel gyi lha mo ’od ’dres pa zhes bya ba gang na ba de na bcom ldan ’das bzhugs te. The translation of this line remains tentative.
Y, K mngon mthong; D sngon mthong. Translated based on the variant in the Yongle and Peking Kangyurs.
C brtags pa med pa; D btags pa med pa. This translation follows the variant in the Choné Kangyur.
D phung po dang/ khams dang/ skye mched dang/ ming dang gzugs bral ba la sgyu ma’i rang bzhin gyi lta ba kun tu ’gro zhing kun tu mi ’gro/ yongs su mya ngan las ma ’das pa ’di yang byang chub sems dpa’i gnyis su med pa’i chos kyi sgo la ’jug pa’o. The translation of this line remains tentative.
D gang yang ’byung ba med pa skad cig ma dang skad cig ma ma yin pa la ’dus byas thams cad du myur du rab tu shes pa ’di yang gnyis su med pa’i chos kyi sgo la ’jug pa’o. The translation of this line remains tentative.
D khyod ni chos kyi sko ’di la lus dpang du btsugs te. This translation remains tentative.
Y, K, N, H, S reg; D rig. Translated based on the variant in the Yongle, Peking, Narthang, Lhasa, and Stok Palace Kangyurs.
Beginning with this sentence, the passage proceeds by adding various adverbial prefixes to individual terms, thus producing different shades of meaning on a given term. Our translation attempts to convey some sense of the way such meanings are generated, though the translations remain tentative.
This list appears to correspond fairly well to the standard list of five nīvaraṇas of the Pāli Buddhist tradition, where some pairs or groups of terms also count as single members of the list.
D ’ong ngo zhes bya ba sgom pa mngon par ’jug pa’i tshig gi mtshan nyid ’di ni bzod pa sgom pa ma yin no/ /’gro’o zhes bya ba khong du chud pa chags pa’i lam ’di ni bzod pa sgom pa’o zhes smras so. The translation of these lines remains tentative.
D bya’i brtul zhugs; Y byi ba’i brtul zhugs. The variant in Y suggests the translation “the mouse observance.”
J, N, C, H, S ’khrul par ’gyur ba; D ’phrul bar ’gyur ba. Translated based on the variant in the Lithang, Narthang, Choné, Lhasa, and Stok Palace Kangyurs.
J, N, H, Y, K bkar ba; D dkar ba. Translated based on the variant in the Lithang, Narthang, Lhasa, Yongle, and Peking Kangyurs.
Y, J, K, N, C, H longs spyod chen po’i rgyus sbyin pa rnam par mi spong; D longs spyod chen po’i rgyur sbyin pa rnam par mi spong. This translation is based on the variant in the Yongle, Lithang, Peking, Narthang, Choné, and Lhasa Kangyurs.
D brtson ’grus kyis mtshan nyid la mi ’jug pa dang/ dran pa’i stobs mi skye mi ’gog pa la dmigs pas sbyin pa byin pa ’di yang tshul khrims kyi pha rol tu phyin pa’o. This translation is tentative.
D ’dod chags thams cad rkyen la rag las shing bla na med pa dang. This translation is tentative.
D sems can bdag tu ’du shes pa la mngon par chags pa rnams nye bar len pa’i phung po lnga la mi ’jigs shing dbu ba dang/ smig rgyu lta bu dang/ mda’ dang/ ral gris ’phangs te gsod pa’i skyes bu lta bu’i sems can rnams la ston par byed do. This translation is tentative.
D rigs kyi bu de’i tshe/ gzhung ’dis gang nyon mongs pa dang/ rnyog pa lnga’i sangs rgyas kyi zhing du byang chub sems dpa’i pha rol tu phyin pa drug spyad pa spyod cing snying rje chen po dang ldan pa de dag byang chub sems dpa’i zhes bya bar de ltar rig par bya’o. This translation is tentative.
J, K, N, C, H ngag snyan pa’i bsdu ba’i dngos pos; D ngag snyan pa’i ba sbu’i dngos pos. This translation follows the variant in the Lithang, Peking, Narthang, Choné, and Lhasa Kangyurs.
D gang gi las kyis sems can rnams dge ba’i rtsa ba skyed par nus pa de’i bar du sbyor ba’i byin gyis brlabs pa’i phyir chags pa yang med do. This translation is tentative.
This translation is tentative. Tibetan: nges par ’dod pa rnams rim gyis smra ba dang/ tshig zad pa rnams bsdu ba rab tu sbyor.
D tshad med par rab tu sbyor ba. It is quite possible that this is a reference to the “four immeasurables” or tshad med bzhi. It is also possible that this term refers to “immeasurable qualities.”
D chu bo gang rnams blta dka’ chu bos kyer/ nga rgyal mngon pa’i nga rgyal yul las shes. This translation is tentative.
D mkhyen pa khyed kyi gang gi slob ston pa/ thub pa shes pa’i smra ba ’di la ’jug. This translation is tentative.
D bdag ni ye shes ’brog sa myur gnas shing/ tshul ’di la yang ye shes lam rab ston. This translation is tentative.
Y, K, N, H, S sred pa; D srid pa. Translated based on the variant in the Yongle, Peking, Narthang, Lhasa, and Stok Palace Kangyurs.
We have not been able to identify the term ske ka (D; Y, K, U ske ga) in this line. It may refer to another species of bird, or perhaps it is a scribal error for skad, which is how we have understood it.
J, N, C, H ye shes kyis ni ’gro ba mig ldan pas; D ye shes kyis ni ’gro la mig ldan pas. This translation follows the variant in the Lithang, Narthang, Choné, and Lhasa Kangyurs.
Y; K; S thams cad kyi sred pa’i bag; D thams cad kyi srid pa’i bag. Translated based on the variant preserved in the Yongle, Peking, and Stok Palace Kangyurs.
D lus dpang du btsugs pa’i bar du. This translation assumes that the Tibetan dpang du btsugs pa is a scribal error for dbang du btsugs pa. Unfortunately, we have not been able to locate a witness for this reading, so this translation remains conjectural.
D mtshan nyid med pa nas mtshan ma med pa’i bar du. This phrase likely refers to the “eight aspects” that are used to analyze the earth element in this passage.
D mi rtag pa dang/ sdug bsngal ba dang/ stong pa dang/ bdag med pa’i mtshan nyid dang ldan pa’i bzod pa sgom par byed pa ’di yang byang chub sems dpa’i sems can thams cad yongs su smin pa nye bar ’tshe ba’i bzod par blta bar bya’o. This translation is tentative, but understands “it” to be referring here to the earth element.
D gang skad cig skad cig tu ’byung ba zad pa’i chos nyid dbang po de la zad pa dang/ ’gog pa de ni ’byung ba zad pa nyid du brtag go. This translation is tentative.
D rang bzhin gyis gzugs brnyan lta bu’i rgyu ’dra ba mngon par mi ’gyur ba dang/ sgyu ma lta bu dang/ lus mngon pa’i mtshan nyid du brtag go. This translation is tentative.
D khams gsum gyi ’khor ba bdag med pa lta bu dang/ dus gsum gyi mtshan nyid thob pa dang/ dmigs pa med pa dang/ yi ge med pa dang/ gnyis su med pa’i mtha’ dang/ rtag pa’i mtha’ dang/ kun du bzung ba’i mtha’ dang/ zad pa med par spyod pa’i mtha’ dang/ nyon mongs pa med pa’i mtha’ dang/ /yul med pa’i mtha’ dang/ rab tu rgyu ba med pa’i mtha’ dang/ /smra ba med pa’i mtha’ dang/ gzugs brnyan lta bur gzugs de’i mtshan nyid du rab tu shes so. This translation is tentative.
D gzugs kyi mtshan nyid snang ba’i mtshan mas mtshan ma las dmigs pa’ang med do. This translation is tentative.
D tshor ba rnam gsum gyis nyon mongs pa’i rtsa ba ’byung ba dang/ las kyi rtsa ba dang/ zad pa’i rtsa ba nub pa tshul bzhin du brtag par bya’o. This translation is tentative.
D slong ba po’am/ dgod pa po’am/ kun tu rgyu ba po’am/ sogs par yang mi shes so. This translation is tentative.
D gang ’dod chags de la brjod du med pa’i tshor ba dang/ dus gsum gyi bsgom pa thob pa ’di yang ’du byed sdub bsngal rab tu byed pa’i sgo’o. This translation is tentative.
D yid kyi rnam par shes pa zhes bya ba ’di sems dang/ yid kyi sgras brjod do. This translation is tentative.
D ston pa’i bar du. The negative form does not in fact appear here in the Tibetan. This translation is tentative.
D khams gsum gyi ’dod chags kyi gun gzhi tshor ba mi rtag pa dang/ sdug bsngal ba dang/ stong pa dang/ bdag med pa’i mtshan nyid dang bral ba’i bzod pa bsgom par bya ba. This translation is tentative.
D zhe sdang skye ba nyon mongs pa’i rtsa ba las zad par nus pa’i tshul bzhin du brtag par bya’o. This translation is tentative.
The Stok Palace Kangyur includes the term “suffering” (sdug bsngal) here after “blissful” and before the remaining items in this list, which seems in some ways similar, at least in part, to the common list of the four “inverted” (phyin ci log) views.
D rnam par dpyod pa dang/ rnam par dpyod pa med pa dang/ ’khrugs pa dang/ ma ’khrugs pa dang/ nye bar zhi ba dang/ yang dag par rtog pa dang/ yang dag pa ji lta ba bzhin du rab tu shes shing bde ba dang/ sdug bsngal gyi tshor ba dang bral ba shes rab kyi dbang po ma skyes pas chos la rnam par rtog pa ’di yang sdug bsngal ba yang med/ bde ba yang med pa’i tshor ba’o. This translation is tentative.
Y, J, K, N, C, U, H brtag pa’am; D rtag pa’am. This translation follows the variant in the Yongle, Lithang, Peking, Narthang, Choné, Urga, and Lhasa Kangyurs.
N, U brtag pa’am; D rtag pa’am. This translation follows the variant in the Narthang and Urga Kangyurs.
Y, K, J, N, C ming gi lam; D mig gi lam. This translation follows the variant in the Yongle, Peking, Lithang, Narthang, and Choné Kangyurs.
D sems dang/ yid dang/ rnam par shes pa’i gnas sel ba’i brda dang/ mtshan ma rnam par gzhag par rnam par gzhag pa ma yin no. This translation is tentative.
D phan tshun las shin tu ’das shing mi gnas pa’i tshul gyis ma yin/ phan tshun du nye bar nyon mongs pa ma yin/ phan tshun las shin tu ’da’ ba ma yin no. This translation is tentative. The rhetorical construction “some say...but” has been added in the English translation to make sense of what appear to be directly contradictory views that are presented next to each other in the Tibetan. This assumes that the first perspective is that of a rhetorical opponent or opposing position.
D chos thams cad dus gsum dang/ tha mi dad pa’i mtha’ nye bar len pa ma yin. This translation is tentative.
D gsum gyis gus pa’i tshul du byed pa ma yin/ zad mi shes pa’i mtha’ rnam par ’khyam pa ma yin pa. This translation is tentative.
D mig gi rnam par shes pa’i rkyen kyang gzugs kyi ’dus te reg pa la dmigs pa la yod pa’i mtshan nyid kyi rang bzhin du chags par bya ba’i phyir skad cig ma gnyis la ’byung ba ni ma yin no. This translation is tentative.
D mig ni mig gis gnyis su med de/ gnyis ka yang dngos po med pa’i phyir ro. This translation is tentative.
D /de bzhin du gnas pa’i bya ba yang chags par bya bas gnyis su med cing dngos po med de/ nam mkha’ la brtag pa’i mtshan nyid lta bu’i phyir ro. This translation is tentative.
Y, K, J, N, C rnam par dpyod pa nub pa; D rnam par dpyod par nus pa. This translation follows the variant in the Yongle, Peking, Lithang, Narthang, and Choné Kangyurs.
Y, K, S sred pa; D srid pa. Translated based on variant in the Yongle, Peking, and Stok Palace Kangyurs.
Y, K, S sred pa; D srid pa. Translated based on the variant in the Yongle, Peking, and Stok Palace Kangyurs.
J, N, H, S nad; D nang. Translated based on the variant in the Lithang, Narthang, Lhasa, and Stok Palace Kangyurs.
J, N, Y, K, C ’gog pa; D ’god pa. Translated based on the variant in the Lithang, Narthang, Yongle, Peking, and Choné Kangyurs.
C, S ’dul ba ma yin pa; D ’du ba. This translation is based on the variant in the Choné and Stok Palace Kangyurs. The Choné and Stok Palace Kangyurs seem to be the only recensions that render this form as ’dul ba, “training.” The Degé renders the term here as ’du ba, “collecting,” and does so again a couple times in the rest of this paragraph. The issue of the correct reading here is complicated by the fact that the Choné also renders the later phrase yang dag par ’dul ba, “training perfectly,” as yang dag par ’du ba, “collecting perfectly,” which leads to ambiguity about the rendering in the Choné at this point, too. This translation amends all occurrences of the term ’du ba to ’dul ba throughout this section. As a result, the translation of this passage remains tentative.
Y, J, K, N, C, H rnam par dpyod pa; D dam par dpyod pa. This translation follows the variant in the Yongle, Lithang, Peking, Narthang, Choné, and Lhasa Kangyurs.
The practices and resulting states of boundless loving kindness, compassion, sympathetic joy, and equanimity.
The absence of the conceptual identification of perceptions. Knowing that the true nature has no attributes, such as color, shape, etc. One of the three gateways to liberation.
The absence of any conceptual goal that one is focused upon achieving, knowing that all composite phenomena create suffering. One of the three gateways to liberation.
A name for a universe, and seemingly another name for the same universe that had previously been called Virtue in this sūtra.
The sūtra tradition speaks of three levels of intellectual receptivity or acceptance of the Dharma. At the highest level is “the acceptance of the fact that things do not arise” (anutpattikadharmakṣānti), which is tantamount to an acceptance of the emptiness of all things, the fact that they do not arise or cease as substantial or essentially real phenomena. This level follows from a second level of acceptance, which brings one into conformity with the Dharma (ānulomikadharmakṣānti). This second level is in turn preceded by a first stage of acceptance in which one follows the voice (ghoṣānugā kṣānti) of the teacher of the Dharma. This is a distinctive but related use of the term kṣānti, which is also translated in this sūtra as “patience,” when it refers to the perfection and virtue of “patience” (kṣānti) more generally.
The five extremely negative actions that, once those who have committed them die, result in their going immediately to the hells without experiencing the intermediate state. They are killing an arhat, killing one’s mother, killing one’s father, creating a schism in the saṅgha, and maliciously drawing blood from a tathāgata’s body.
Sāṃkhya is one of the classical schools of Indian philosophy, connected to but also sometimes contrasted with the classical yoga system. A sāṃkhya can also be a follower or adherent to this school of philosophy.
The fivefold basic grouping of the components out of which the world and the personal self are formed: forms, feelings, perceptions, formative factors, and consciousness.
One of the four sections of teachings (chos kyi phung po, dharmaskandha).
One of the four sections of teachings (chos kyi phung po, dharmaskandha).
One of the four sections of teachings (chos kyi phung po, dharmaskandha).
One of the four sections of teachings (chos kyi phung po, dharmaskandha).
The god of fire in Brahmanic literature.
A follower of a non-Buddhist mendicant movement.
“Kauṇḍinya Who Understood.” Name of the first monk whom the Buddha Śākyamuni recognized as having understood his teachings.
Name of a bodhisattva.
Name of a parivrājaka.
Name of a bodhisattva.
The Buddha’s cousin, and one of his ten principal pupils. Renowned for his clairvoyance.
Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his meditative prowess and superknowledges. He was the Buddha's cousin—a son of Amṛtodana, one of the brothers of King Śuddhodana—and is often mentioned along with his two brothers Bhadrika and Mahānāma. Some sources also include Ānanda among his brothers.
One of the four applications of mindfulness.
One of the four applications of mindfulness.
One of the four applications of mindfulness.
One of the four applications of mindfulness.
The name of a buddha field in the southern direction where the buddha King of the Glorious Heap of Supreme Acceptance (bzod pa’i mchog dpal gyi phung po’i rgyal po) resides.
The mental or perceptual act of cognizing or perceiving a mental object or impression that forms the basis for cognition.
dmigs (pa) translates a number of Sanskrit terms, including ālambana, upalabdhi, and ālambate. These terms commonly refer to the apprehending of a subject, an object, and the relationships that exist between them. The term may also be translated as “referentiality,” meaning a system based on the existence of referent objects, referent subjects, and the referential relationships that exist between them. As part of their doctrine of “threefold nonapprehending/nonreferentiality” (’khor gsum mi dmigs pa), Mahāyāna Buddhists famously assert that all three categories of apprehending lack substantiality.
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).
A name of a world.
Name of a bodhisattva.
The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).
King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.
The name of a particular ascetic observance.
Name of a bodhisattva.
Name of a bodhisattva.
Name of a bodhisattva.
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 name of a world.
This term denotes the operational field of a specific buddha, spontaneously arising as a result of his altruistic aspirations. This sūtra mentions “empty buddha realms,” seemingly referring to world systems that do not have a buddha, as well as buddha realms that are inundated with the five impurities, which seems to be a term for world systems containing buddhas but where beings experience overt suffering.
A class of demonic beings.
An ascetic observance in which one adopts the behavior of deer, wandering and living among deer in the forest.
Name of a bodhisattva.
Name of a bodhisattva.
A previous buddha who gave Śākyamuni the prophecy of his buddhahood.
The name of a particular ascetic observance.
A set of circumstances that do not provide the freedom to practice the Buddhist path: being born in the realms of (1) the hells, (2) hungry ghosts (pretas), (3) animals, or (4) long-lived gods, or in the human realm among (5) barbarians or (6) extremists, (7) in places where the Buddhist teachings do not exist, or (8) without adequate faculties to understand the teachings where they do exist.
The path leading to the cessation of suffering, comprised of correct view, correct thought, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct absorption.
In the context of Buddhist philosophy, one way to describe experience in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; and mind, mental phenomena, and mind consciousness).
This also refers to the elements of the world, which can be enumerated as four, five, or six. The four elements are earth, water, fire, and air. A fifth, space, is often added, and the sixth is consciousness.
Name of a bodhisattva.
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
Name of a god.
’phags pa yang dag par spyod pa’i tshul nam mkha’i mdog gis ’dul ba’i bzod pa zhes bya ba theg pa chen po’i mdo. Toh 263, Degé Kangyur vol. 67 (mdo sde, ’a), folios 90.a–209.b.
’phags pa yang dag par spyod pa’i tshul nam mkha’i mdog gis ’dul ba’i bzod pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 67, pp. 221–513.
’phags pa yang dag par spyod pa’i tshul nam mkha’i mdog gis ’dul ba’i bzod pa zhes bya batheg pa chen po’i mdo. Stok Palace Kangyur, vol. 64 (mdo sde, pa), folios 1.b–175.b.
Denkarma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur, vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. Delhi: Motilal Banarsidass Publishers, 2004.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Wien: Verlag der österreichischen Akademie der Wissenschaften, 2008.
Resources for Kanjur and Tanjur Studies. Universität Wien. Accessed February 10, 2020.
Li, Channa. “A Survey of Tibetan Sūtras Translated from Chinese as Recorded in Early Tibetan Catalogues.” Revue d’Études Tibétaines 60 (2021): 174–219.
Silk, Jonathan A. “Chinese Sūtras in Tibetan Translation: A Preliminary Survey.” In Annual Report of the International Research Institute for Advanced Buddhology (ARIRIAB) at Soka University 22 (2019): 227–46.
C Choné (co ne) Kangyur
D Degé (sde dge) Kangyur
H Lhasa (lha sa/zhol) Kangyur
J Lithang (li thang) Kangyur
K Peking (pe cin) or “Kangxi” Kangyur
N Narthang (snar thang) Kangyur
S Stok Palace (stog pho brang bris ma) Kangyur
U Urga (phyi sog khu re) Kangyur
Y Yongle (g.yung lo) Kangyur
