The Sūtra of King of the Inconceivable
Toh 268
Degé Kangyur, vol. 68, (mdo sde, ya), folios 5.b–7.a
Imprint
Translated by the Subhashita Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.10 (2023)
Generated by 84000 Reading Room v2.25.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
Table of Contents
Summary
While the Buddha is staying in the kingdom of Magadha with an assembly of countless bodhisattvas, the bodhisattva King of the Inconceivable gives a teaching on the relativity of time between different buddhafields. Eleven buddhafields are enumerated, with an eon in the first being equivalent to a day in the following buddhafield, where an eon is, in turn, the equivalent of a day in the next, and so forth.
Acknowledgements
Translated, edited, and finalized by the Subhashita Translation Group. The translation was produced by Lowell Cook, who also wrote the introduction. Benjamin Ewing checked the translation against the Tibetan and edited the text and introduction.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Introduction
The Sūtra of King of the Inconceivable takes place in the kingdom of Magadha where the Buddha is dwelling amid an incalculable assembly of bodhisattvas. Among the bodhisattvas is the titular King of the Inconceivable, who offers a discourse on the relativity of time between buddhafields. He enumerates eleven buddhafields, with an eon in the first being equivalent to a day in the following buddhafield, where an eon is, in turn, the equivalent of a day in the next, and so forth. The sūtra thus presents a hierarchy of buddhafields that begins with our world and culminates with the paramount buddhafield, Padmaśrī. This language of incredibly vast scales of time has the effect of testing the limits of human conception, thereby demonstrating that the qualities of the buddhas and their buddhafields are beyond quantification or conceptualization. King of the Inconceivable concludes his discourse by emphasizing its rarity, stating that the names of the buddhas he enumerated can only be heard by bodhisattvas with certain unique qualities. Upon completion of the discourse, the gathering of bodhisattvas and the entire world praise the teaching, which is said to have been taught by both the Blessed One and King of the Inconceivable.
The Sūtra of King of the Inconceivable is nearly identical to “The Chapter on the Scale of Life,” the thirty-seventh chapter of the Ornaments of the Buddhas (Toh 44, Skt. Buddhāvataṃsaka),1 and Expounding the Qualities of the Thus-Gone Ones’ Buddhafields (Toh 104).2 Of the three texts, The Sūtra of King of the Inconceivable is more elaborate than “The Chapter on the Scale of Life” in that it includes an opening narrative (Skt. nidāna) and a conclusion. However, whereas “The Chapter on the Scale of Life” and Expounding the Qualities of the Thus-Gone Ones’ Buddhafields explicitly reference the names of the buddhafields and their buddhas, The Sūtra of King of the Inconceivable gives only the names of the buddhas in most instances. Though there is no extant Sanskrit version of The Sūtra of King of the Inconceivable, there is a Sanskrit witness of Expounding the Qualities of the Thus-Gone Ones’ Buddhafields (Toh 104) titled Anantabuddhakṣetraguṇodbhāvana, which aligns closely with Toh 268 in terms of vocabulary and structure.3
The Sūtra of King of the Inconceivable lacks a colophon identifying the translators, presenting a challenge to establishing a date for the translation. The sūtra is listed in both the Denkarma (Tib. ldan/lhan dkar ma) and Phangthangma (Tib. ’phang thang ma) catalogs, the two extant indexes of translations from the Imperial Period (629–841 ᴄᴇ).4 The translation can thus be dated roughly to the early ninth century, as the Denkarma catalog was first compiled in 812, with additional titles added until 830.
The translation offered here is based on the version found in the Degé Kangyur. Additionally, the variant readings recorded in the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyurs were also consulted, and “The Chapter on the Scale of Life” of the Ornaments of the Buddhas and Expounding the Qualities of the Thus-Gone Ones’ Buddhafields informed the translation. The Sūtra of the Inconceivable King has not been translated into any Western language or received any substantial scholarly attention. Where possible, the Sanskrit names of buddhas and buddhafields have been supplied by the Anantabuddhakṣetraguṇodbhāvana.
Text Body
The Sūtra of King of the Inconceivable
The Translation
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was dwelling at the seat of awakening, a secluded hermitage in the land of Magadha, where he was seated upon a lion throne in the center of a lotus, inlaid with vajras and precious jewels. He was accompanied by a great bodhisattva assembly of as many bodhisattva great beings as there are atoms in the millions of billions of utterly indescribable buddhafields throughout the ten directions.
The bodhisattva great being King of the Inconceivable addressed those bodhisattva great beings: “O children of the Victorious One, a single eon in this Sahā world, the buddhafield of the blessed, thus-gone, worthy, and completely perfect Buddha Śākyamuni, is but a single day in the realm of Sukhāvatī, the buddhafield of the thus-gone, worthy, and completely perfect Buddha Amitāyus. [F.6.a]
“O children of the Victorious One, a single eon in the realm of Sukhāvatī, the buddhafield of the thus-gone, worthy, and completely perfect Buddha Amitāyus, is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Vajrapramardin.
“O children of the Victorious One, a single eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Vajrapramardin is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Lotus Body Blooming from Dense Light Rays.
“O children of the Victorious One, a single eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Lotus Body Blooming from Dense Light Rays is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Dharmadhvaja.
“O children of the Victorious One, an eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Dharmadhvaja is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Siṃha.
“O children of the Victorious One, a single eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Siṃha is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Vairocana.
“O children of the Victorious One, a single eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Vairocana is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Flower Body Blooming from the Light of the Dharma. [F.6.b]
“O children of the Victorious One, a single eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Flower Body Blooming from the Light of the Dharma is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha King of Wisdom Light.
“O children of the Victorious One, a single eon in the buddhafield of the thus-gone, worthy, and completely perfect Buddha King of Wisdom Light is but a single day in the buddhafield of the thus-gone, worthy, and completely perfect Buddha Candrabuddhi.
“O children of the Victorious One, continuing with this system of calculating eons, after a distance equal to the total atoms in ten oceans of buddhafield realms, we arrive at the equivalent of a single day in the realm of Padmaśrī, the buddhafield where the blessed, thus-gone, worthy, and completely perfect buddha, the victorious Bhadraśrī resides.
“O children of the Victorious One, the names of these thus-gone, worthy, and completely perfect buddhas will be heard by bodhisattva great beings who uphold the conduct of the bodhisattva great being Samantabhadra and who are under the care of a spiritual teacher. They will not, however, be heard by anyone else.”
After the Blessed One had spoken these words,5 the bodhisattva great being King of the Inconceivable, and the entire retinue of bodhisattva great beings and the whole world with its gods, humans, asuras, and gandharvas, all rejoiced [F.7.a] and praised the words of the Blessed One and the bodhisattva great being King of the Inconceivable.6
This completes the noble Mahāyāna sūtra “The Sūtra of King of the Inconceivable.”
Notes
Bibliography
’phags pa bsam gyis mi khyab pa’i rgyal po’i mdo (Āryācintyarājasūtranāmamahāyānasūtra). Toh 268, Degé Kangyur vol. 68 (mdo se, ya), folios 5.b–7.a.
’phags pa bsam gyis mi khyab pa’i rgyal po’i mdo (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. 68, pp. 13–16.
’phags pa bsam gyis mi khyab pa’i rgyal po’i mdo. Stok 58. Stok Palace Kangyur (stog pho brang bris ma). Leh: smanrtsis shesrig dpemzod, 1975–80, vol. 57 (mdo sde, cha), folios 151.a–153.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Skilling, Peter and Saerji. “ ‘O, Son of the Conqueror’: A note on jinaputra as a term of address in the Buddhāvataṃsaka and in Mahāyāna sūtras.”Annual Report of The International Research Institute for Advanced Buddhology (ARIRIAB) at Soka University 15 (2012): 127–30.
Subhashita Translation Group, trans. Expounding the Qualities of the Thus-Gone Ones’ Buddhafields (Toh 104). 84000: Translating the Words of the Buddha, 2022.
Subhashita Translation Group, trans. The Chapter on the Scale of Life (chapter 37 of the Buddhāvataṃska, Toh 44). 84000: Translating the Words of the Buddha, 2022.
Vinītā, Bhikṣuṇī, ed. and trans. A Unique Collection of Twenty Sūtras in a Sanskrit Manuscript from the Potala. Sanskrit Texts from the Tibetan Autonomous Region 7/1. Beijing: China Tibetology Publishing House; Vienna: Austrian Academy of Sciences Press, 2010.
Glossary
Types of attestation for names and terms of the corresponding source language
Attested in source text
This term is attested in a manuscript used as a source for this translation.
Attested in other text
This term is attested in other manuscripts with a parallel or similar context.
Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding language.
Approximate attestation
The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.
Reconstruction from Tibetan phonetic rendering
This term is a reconstruction based on the Tibetan phonetic rendering of the term.
Reconstruction from Tibetan semantic rendering
This term is a reconstruction based on the semantics of the Tibetan translation.
Source unspecified
This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.
Amitāyus
- tshe dpag med
- ཚེ་དཔག་མེད།
- amitāyus
Bhadraśrī
- bzang po’i dpal
- བཟང་པོའི་དཔལ།
- bhadraśrī
buddhafield
- sangs rgyas kyi zhing
- སངས་རྒྱས་ཀྱི་ཞིང་།
- buddhakṣetra
Candrabuddhi
- zla ba’i blo gros
- ཟླ་བའི་བློ་གྲོས།
- candrabuddhi
Dharmadhvaja
- chos kyi rgyal mtshan
- ཆོས་ཀྱི་རྒྱལ་མཚན།
- dharmadhvaja
Flower Body Blooming from the Light of the Dharma
- chos kyi ’od zer me tog rab tu rgyas pa’i sku
- ཆོས་ཀྱི་འོད་ཟེར་མེ་ཏོག་རབ་ཏུ་རྒྱས་པའི་སྐུ།
- —
King of the Inconceivable
- bsam gyis mi khyab pa’i rgyal po
- བསམ་གྱིས་མི་ཁྱབ་པའི་རྒྱལ་པོ།
- acintyarāja
King of Wisdom Light
- ye shes ’od zer rgyal po
- ཡེ་ཤེས་འོད་ཟེར་རྒྱལ་པོ།
- —
Lotus Body Blooming from Dense Light Rays
- ’od zer shin tu stug po pad ma rab tu rgyas pa’i sku
- འོད་ཟེར་ཤིན་ཏུ་སྟུག་པོ་པད་མ་རབ་ཏུ་རྒྱས་པའི་སྐུ།
- —
Magadha
- ma ga d+hA
- མ་ག་དྷཱ།
- magadha
Padmaśrī
- pad ma’i dpal
- པད་མའི་དཔལ།
- padmaśrī
Sahā world
- mi mjed
- མི་མཇེད།
- sahā
Samantabhadra
- kun tu bzang po
- ཀུན་ཏུ་བཟང་པོ།
- samantabhadra
seat of awakening
- byang chub kyi snying po
- བྱང་ཆུབ་ཀྱི་སྙིང་པོ།
- bodhimaṇḍa
Siṃha
- seng ge
- སེང་གེ
- siṃha
Sukhāvatī
- bde ba can
- བདེ་བ་ཅན།
- sukhāvatī
Vairocana
- rnam par snang mdzad
- རྣམ་པར་སྣང་མཛད།
- vairocana
Vajrapramardin
- rdo rje rab tu ’joms pa
- རྡོ་རྗེ་རབ་ཏུ་འཇོམས་པ།
- vajrapramardin