The Eight Buddhas
Toh 271
Degé Kangyur, vol. 68 (mdo sde, ya), folios 17.b–21.a
Imprint
Translated by Annie Bien
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2020
Current version v 1.1.19 (2024)
Generated by 84000 Reading Room v2.26.1
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.
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Table of Contents
Summary
While the Buddha is dwelling together with a great saṅgha of monks in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, the whole universe suddenly begins to shake. The sounds of innumerable cymbals are heard without their being played, and flowers fall, covering the entire Jeta’s Grove. The world becomes filled with golden light and golden lotuses appear, each lotus supporting a lion throne upon which appears the shining form of a buddha. Venerable Śāriputra arises from his seat, pays homage, and asks the Buddha about the causes and conditions for these thus-gone ones to appear. The Buddha then proceeds to describe in detail these buddhas, as well as their various realms and how beings can take birth in them.
Acknowledgements
This translation was produced by Annie Bien with assistance from Dr. Paul Hackett, Dr. Marcus Bingenheimer, Dr. Lozang Jamspal, and Geshe Dorji Damdul. The translator is also grateful to Khyongla Rato Rinpoche and Dr. Shrikant Bahulkar for helping to clarify difficult points and terminology. Leslie Kriesel assisted by editing the translation.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Introduction
In the Jeta’s Grove outside Śrāvastī, the ancient capital of the Kośala state, the Buddha and his saṅgha of monks have taken up residence during the rainy season. Suddenly, during a gathering of the saṅgha, the whole universe begins to shake, the grove is flooded with lights and sounds, and eight buddhas miraculously appear on jeweled lotus flowers. The Buddha’s close disciple, Śāriputra, requests the Buddha to explain the causes and conditions that have made these buddhas appear. The Buddha begins by introducing Śāriputra to each of the eight buddhas by name and then describes the location, name, and qualities of each of their buddha realms.
Following this, the Buddha teaches Śāriputra how hearing, remembering, carrying, reading, teaching, chanting, and mastering the names of these buddhas will produce a great number of benefits for the practitioner. Śāriputra is told that these names have the capacity to ensure that practitioners will not be reborn in the three lower realms and that they will always have extraordinary knowledge, realization, and dhāraṇī. They will never have defective faculties, lack donations, or find themselves without the practices and discourses of the Mahāyāna. They will also no longer have to take birth as women unless they wish to do so, nor will they experience any misfortune caused by kings, thieves, fire, water, or evil spirits. Eventually, they will attain wisdom, which in turn will lead them to become buddhas themselves.
The notion that a disciple can become destined for awakening merely by recalling the names of buddhas who live in other realms appears in a number of Mahāyāna sūtras, where it represents an important aspect of Mahāyāna practice. In the Tibetan canon these sūtras are found throughout the various sūtra collections. Not only is there a plethora of buddhas present in the universe, but through their blessings, beings can make great progress on the path to awakening simply by bringing them to mind.
There is to our knowledge no extant Sanskrit version of this sūtra. According to the colophon to the Tibetan translation it was translated into Tibetan by the Indian preceptors Jinamitra and Surendrabodhi, along with the editor-translator Yeshé Dé. The text is also recorded in both the Denkarma1 and Phangthangma2 catalogs of the Tibetan imperial translations, so it would have been translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is thought to have been compiled in 812 ᴄᴇ. Four Chinese sūtras with cognate material are included in the Taishō Buddhist Canon (Taishō 427, 428, 430, and 431).3 The earliest of the Chinese translations (Taishō 427) dates to the early third century, so the materials presented in this sūtra have their roots in very early Indian Mahāyāna.
This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma).
Text Body
The Eight Buddhas
The Translation
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Bhagavān was dwelling in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park with a great saṅgha of 1,250 monks. They were all worthy ones. Their contaminations were exhausted, they were without afflictions, they were endowed with power, their minds were thoroughly liberated, and their insight was thoroughly liberated. They were of noble lineage. They were great elephants who had completed their work and accomplished their tasks. They had put down their burdens, attained their own aims, and destroyed the bonds of existence, and their minds were liberated through perfect knowledge. They had perfected the best of all the powers of the mind. They were all this way—with the exception of one person, Venerable Ānanda.
On that occasion, Venerable Śāriputra had joined the assembly and was in attendance. At that moment all the worlds of the trichiliocosm [F.18.a] shook in six ways. The sounds of quintillions of cymbals, without their being played, rang through the atmosphere. There rained down a shower of divine flowers—mandārava, mahāmandārava, mañjūṣaka, and mahāmañjūṣaka flowers. The entire Jeta’s Grove, Anāthapiṇḍada’s Park became blanketed with precious flowers. At that moment, all the worlds in the trichiliocosm became suffused with a brilliant golden-colored light.
Then, at that very moment, from the eastern direction there appeared eight lotuses with golden stalks, silver petals, beryl anthers, and centers formed from emeralds. On top of each lotus center stood a square lion throne. The thrones rested on four bases and were radiant, lovely to behold, fragrant, and delightful. They were fringed with silk tassels, permeated with the aroma of incense from a censer, well adorned with various precious jewels, ringing with many lattices of small bells, and covered by canopies of myriad precious gems.
On every lion throne appeared the body of a seated thus-gone one. All these thus-gone ones were beautiful and delightful to behold. They had calm senses and calm minds. They had attained supreme self-discipline and tranquility. They had attained true self-discipline and tranquility. Their faculties were guarded and restrained, just like a well-tamed elephant. They were pure, unclouded, and clear, just like a lake. Their bodies were adorned by the thirty-two marks of a great being. Their golden-hued bodies outshone the brilliance of the sun and the moon. They displayed many hundreds of thousands of ways of conduct. They had a complexion that one’s gaze can never tire of.
Then, through the power of the Buddha, Venerable Śāriputra [F.18.b] rose from his seat. He draped his upper robe over one shoulder and placed his right knee on the ground. Next, having bowed with palms pressed together in the direction of the Bhagavān, he addressed the Bhagavān with these words:
“Bhagavān, from the eastern direction there have arisen eight lotuses with golden stalks, silver petals, beryl anthers, and centers formed from emeralds. On top of every lotus center is a square throne raised by lions. The thrones rest on four bases and they are radiant, lovely to behold, fragrant, and delightful. They are fringed with silk tassels, permeated with the aroma of incense from a censer, well adorned with various precious jewels, ringing with many lattices of small bells, and covered by canopies of myriad precious gems.
“On every lion throne appears the body of a seated thus-gone one. All these thus-gone ones are beautiful, delightful to behold, having calm senses and calm minds. They have attained supreme self-discipline and tranquility. They have attained true self-discipline and tranquility. Their faculties are guarded and restrained, just like a well-tamed elephant. They are pure, unclouded, and clear, just like a lake. Their bodies are adorned by the thirty-two marks of a great being. Their golden-hued bodies outshine the brilliance of the sun and the moon. They display many hundreds of thousands of ways of conduct. They have a complexion that one’s gaze can never tire of. What are the causes and what are the conditions for this?”
The Bhagavān replied to Venerable Śāriputra: “Śāriputra, listen very well and keep this in mind. I will explain.”
Venerable Śāriputra said, “Bhagavān, I shall do so.” Then he listened to the Bhagavān.
The Bhagavān said, “Śāriputra, [F.19.a] to the east of this buddha realm, past buddha realms as numerous as the grains of sand in a single river Ganges, there is a world system called Unsubdued by Others.4 The thus-gone, worthy, perfect buddha Exceedingly Widely Renowned Glory presently lives and thrives there, teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in two river Ganges, there is a world system called Exquisitely Joyful. The thus-gone, worthy, perfect buddha King of the Summit of Power of the Victory Banner presently lives and thrives there, teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in three river Ganges, there is a world system called Joyous Delights. The thus-gone, worthy, perfect buddha Glorious Supremely Renowned Intense Subduer presently lives and thrives there, teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in four river Ganges, there is a world system called Entering from All Doors. The thus-gone, worthy, perfect buddha Skill of the Completely Victorious in Battle presently lives and thrives there, teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in five river Ganges, there is a world system called Tiers of Purification. The thus-gone, worthy, perfect buddha Thoroughly Illumined Glorious Array of Excellences presently lives and thrives there, [F.19.b] teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in six river Ganges, there is a world system called Possessing Immutability. The thus-gone, worthy, perfect buddha Unobstructed Glorious King of Medicine presently lives and thrives there, teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in seven river Ganges, there is a world system called Filled with Masses of Eloquence. The thus-gone, worthy, perfect buddha Forcefully Proceeding from the Precious Lotus presently lives and thrives there, teaching the Dharma.
“Śāriputra, to the east of this buddha realm, past buddha realms as numerous as the grains of sand in eight river Ganges, there is a world system called Pleasant Melodious Sound. The thus-gone, worthy, perfect buddha King of the Sāla Abiding in the Precious Lotus presently lives and thrives there, teaching the Dharma.
“Śāriputra, the buddha realms of those blessed buddhas are thoroughly pure. Hence, they are devoid of the five degenerations and without any heretics. They are without pebbles and without gravel. They are without subsidiary afflictions. They are without women. They are without animals, and they are also beyond the realm of the Lord of Death. There, one does not come across any wasps, biting insects, or venomous vipers.
“Śāriputra, those sons or daughters of good family who hear the names of those blessed buddhas and remember, carry, read, teach, properly chant, and master these names will not descend to the three lower realms. Such a possibility will simply not exist. [F.20.a] Hence, Śāriputra, for those beings, going to the hell realm, being reborn as animals, or going to the realm of the Lord of Death is impossible, except for those individuals who have committed acts of immediate retribution and those who have abandoned the holy Dharma, and even those beings will have those experiences only minimally, not greatly.
“Śāriputra, whatever sons or daughters of good family hear the names of those blessed buddhas and remember, carry, read, teach, properly chant, and master these names will never be separated from the extraordinary knowledges right up to their arrival at the Essence of Awakening. They will never be without signs of realization. They will never be without dhāraṇī. They will never have defective faculties. They will never be without abundant melodious speech. They will never be without the resonance of drums. They will never be unworthy of gifts, and they will never regress. They will never be without the flowers of the branches of awakening. They will never be without the very extensive Mahāyāna discourses. Śāriputra, there is no basis for that and no possibility for that to occur.
“Śāriputra, whenever a woman hears the names of those blessed buddhas and remembers, carries, reads, teaches, properly chants, and masters them, it will be impossible for such a woman to acquire female attributes again, unless she takes on such attributes due to her own prayers. Śāriputra, there is no basis for that and no possibility for that to occur.
“Śāriputra, when sons or daughters of good family hear the names of those blessed buddhas and remember, carry, read, teach, properly chant, and master them, it will be impossible for those sons or daughters of good family to experience any terrors from kings, thieves, fire, water, evil forces, [F.20.b] nāgas, yakṣas, gandharvas, demigods, humans, nonhumans, or any other type of destruction, unless it is due to the forceful ripening of karma. Even then, they will have those experiences only minimally, not greatly.
“In pursuing any kind of mundane or supramundane objective, one should aspire to make virtuous qualities proliferate and not diminish them.”
Then the Bhagavān spoke these verses:
When the Bhagavān had spoken these words, Venerable Śāriputra and the entire retinue, along with the world with its gods, humans, demigods, and gandharvas, rejoiced and praised what the Bhagavān had said.
This concludes the noble Mahāyāna sūtra “The Eight Buddhas.”
Notes
Bibliography
’phags pa sangs rgyas brgyad pa zhes bya ba theg pa chen po’i mdo (Āryāṣṭabuddhakanāmamahāyānasūtra). Toh 271, Degé Kangyur vol. 68 (mdo sde, ya), folios 17.b–21.a.
’phags pa sangs rgyas brgyad pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 68, pp. 49–59.
Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Lancaster, Lewis R. The Korean Buddhist Canon: A Descriptive Catalogue. Accessed March 20, 2020. http://www.acmuller.net/descriptive_catalogue/index.html.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Glossary
Types of attestation for names and terms of the corresponding source language
Attested in source text
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Attested in other text
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Attested in dictionary
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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
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Ānanda
- kun dga’ bo
- ཀུན་དགའ་བོ།
- ānanda
Branches of awakening
- byang chub kyi yan lag
- བྱང་ཆུབ་ཀྱི་ཡན་ལག
- bodhyaṅga
demigod
- lha ma yin
- ལྷ་མ་ཡིན།
- asura
dhāraṇī
- gzungs
- གཟུངས།
- dhāraṇī
Entering from All Doors
- sgo kun nas ’jug pa
- སྒོ་ཀུན་ནས་འཇུག་པ།
- —
Essence of Awakening
- byang chub snying po
- བྱང་ཆུབ་སྙིང་པོ།
- bodhimaṇḍa
Exceedingly Widely Renowned Glory
- shin tu yongs su bsgrags dpal
- ཤིན་ཏུ་ཡོངས་སུ་བསྒྲགས་དཔལ།
- —
Exquisitely Joyful
- yid ’ong dga’
- ཡིད་འོང་དགའ།
- —
Filled with Masses of Eloquence
- spobs pa brtsegs pa gang ba
- སྤོབས་པ་བརྩེགས་པ་གང་བ།
- —
five degenerations
- snyigs ma lnga
- སྙིགས་མ་ལྔ།
- pañcakaṣāya
Forcefully Proceeding from the Precious Lotus
- rin po che’i pad ma las rnam par gnon pas bzhud pa
- རིན་པོ་ཆེའི་པད་མ་ལས་རྣམ་པར་གནོན་པས་བཞུད་པ།
- —
gandharva
- dri za
- དྲི་ཟ།
- gandharva
Ganges
- gang gA
- གང་གཱ།
- gaṅgā
Glorious Supremely Renowned Intense Subduer
- shin tu rnam par gnon pa grags mchog dpal
- ཤིན་ཏུ་རྣམ་པར་གནོན་པ་གྲགས་མཆོག་དཔལ།
- —
heretic
- ya mtshan can
- ཡ་མཚན་ཅན།
- pāṣaṇḍa
Jeta’s Grove, Anāthapiṇḍada’s Park
- rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
- རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
- jetavanam anāthapiṇḍadasyārāmaḥ AO
Jinamitra
- dzi na mi tra
- ཛི་ན་མི་ཏྲ།
- jinamitra
Joyous Delights
- sdug dga’
- སྡུག་དགའ།
- —
King of the Sāla Abiding in the Precious Lotus
- rin po che’i pad ma la rab tu gnas pa sA la’i rgyal po
- རིན་པོ་ཆེའི་པད་མ་ལ་རབ་ཏུ་གནས་པ་སཱ་ལའི་རྒྱལ་པོ།
- —
King of the Summit of Power of the Victory Banner
- dbang po’i tog gi rgyal mtshan gyi rgyal po
- དབང་པོའི་ཏོག་གི་རྒྱལ་མཚན་གྱི་རྒྱལ་པོ།
- —
Lord of Death
- gshin rje rgyal po
- གཤིན་རྗེ་རྒྱལ་པོ།
- yama
mahāmandārava
- man dA ra ba chen po
- མན་དཱ་ར་བ་ཆེན་པོ།
- mahāmandārava
mahāmañjūṣaka
- man dzu sha ka chen po
- མན་ཛུ་ཤ་ཀ་ཆེན་པོ།
- mahāmañjūṣaka
mahoraga
- lto ’phye che
- ལྟོ་འཕྱེ་ཆེ།
- mahoraga
mandārava
- man dA ra ba
- མན་དཱ་ར་བ།
- mandārava
mañjūṣaka
- ma ny+dzu Sha ka
- མ་ཉྫུ་ཥ་ཀ
- mañjūṣaka
nāga
- klu
- ཀླུ།
- nāga
Pleasant Melodious Sound
- sgra dbyangs snyan pa
- སྒྲ་དབྱངས་སྙན་པ།
- —
Possessing Immutability
- gyur med ldan
- གྱུར་མེད་ལྡན།
- —
remember
- ’dzin pa
- འཛིན་པ།
- dhāraṇā
Śāriputra
- shA ri’i bu
- ཤཱ་རིའི་བུ།
- śāriputra
Skill of the Completely Victorious in Battle
- g.yul las shin tu rnam par rgyal ba’i rtsal
- གཡུལ་ལས་ཤིན་ཏུ་རྣམ་པར་རྒྱལ་བའི་རྩལ།
- —
Śrāvastī
- mnyan yod
- མཉན་ཡོད།
- śrāvastī
subsidiary afflictions
- nye ba’i nyon mongs
- ཉེ་བའི་ཉོན་མོངས།
- upakleśa
Surendrabodhi
- su ren dra bo dhi
- སུ་རེན་དྲ་བོ་དྷི།
- surendrabodhi
Thoroughly Illumined Glorious Array of Excellences
- yon tan bkod pa’i dpal kun tu snang ba
- ཡོན་ཏན་བཀོད་པའི་དཔལ་ཀུན་ཏུ་སྣང་བ།
- —
thus-gone one
- de bzhin gshegs pa
- དེ་བཞིན་གཤེགས་པ།
- tathāgata
Tiers of Purification
- dag brtsegs pa
- དག་བརྩེགས་པ།
- —
tranquility
- zhi gnas
- ཞི་གནས།
- śamatha
trichiliocosm
- stong gsum gyi stong chen po’i ’jig rten gyi khams
- སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
- trisāhasramahāsāhasralokadhātu
Unobstructed Glorious King of Medicine
- sman gyi rgyal po dpal thogs pa med pa
- སྨན་གྱི་རྒྱལ་པོ་དཔལ་ཐོགས་པ་མེད་པ།
- —
Unsubdued by Others
- gzhan gis mi thub
- གཞན་གིས་མི་ཐུབ།
- —
world system
- ’jig rten gyi khams
- འཇིག་རྟེན་གྱི་ཁམས།
- lokadhātu
worthy one
- dgra bcom pa
- དགྲ་བཅོམ་པ།
- arhat
yakṣa
- gnod sbyin
- གནོད་སྦྱིན།
- yakṣa
Yeshé Dé
- ye shes sde
- ཡེ་ཤེས་སྡེ།
- —