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གང་པོས་ཞུས་པ།

The Questions of Pūrṇa
The Conduct of Bodhisattvas

Pūrṇaparipṛcchā
འཕགས་པ་གང་གང་པོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa gang pos zhus pa zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “The Questions of Pūrṇa”
Āryapūrṇaparipṛcchānāmamahāyānasūtra

Toh 61

Degé Kangyur, vol. 42 (dkon brtsegs, nga), folios 168.b–227.a.

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Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha.

First published 2020

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 8 chapters- 8 chapters
1. The Conduct of Bodhisattvas
2. Erudition
3. Irreversible Progress
4. The Possession of Roots of Virtue
5. The Power of Miraculous Displays
6. Great Compassion
7. Responding to Controversies
8. Venerable Pūrṇa
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Source Texts
· Secondary References
g. Glossary

s.

Summary

s.­1

In Veṇuvana, outside Rājagṛha, Pūrṇa Maitrāyaṇīputra asks the Buddha about the conduct of bodhisattvas practicing on the path to awakening. The Buddha replies by describing the attitudes that bodhisattvas must possess as well as their benefits. Then, at the request of Maudgalyāyana, the Buddha recounts several of his past lives in which he himself practiced bodhisattva conduct. At the end of the teaching, the Buddha instructs the assembly about how to deal with specific objections to his teachings that outsiders might raise after he himself has passed into nirvāṇa.


ac.

Acknowledgements

ac.­1

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart and Nika Jovic translated the text from Tibetan into English and wrote the introduction. James Gentry then compared the translation with Kumārajīva’s Chinese translation. Finally, Andreas Doctor compared the draft translation with the original Tibetan and edited the text. Ryan Damron and Thomas Doctor also helped resolve several difficult passages.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

Work on this text would not have been possible without the generous sponsorship of 王学文 and 马国凤, which is most gratefully acknowledged.


i.

Introduction

i.­1

The Questions of Pūrṇa is the seventeenth sūtra among the forty-nine titles included in The Heap of Jewels collection in the Degé Kangyur. Although traditional scholars have quoted this sūtra in a number of Tibetan writings,1 the text has to our knowledge received very little attention in modern scholarship.2 Only a few of the texts contained in The Heap of Jewels are extant in Sanskrit, and The Questions of Pūrṇa is unfortunately not among them. There is only one Chinese translation (Taishō 310–17), produced by the renowned translator Kumārajīva, (344–413 ᴄᴇ) who completed the translation toward the end of his life in 405 ᴄᴇ, while residing in the then Chinese capital of Chang’an (today’s Xi’an). The Tibetan translation was completed in the early translation period and is listed in both early ninth-century catalogs, the Denkarma (Tib. ldan dkar ma) and the Phangthangma (Tib. ’phang thang ma). This English translation is based on the Degé block print, the Comparative Edition (Tib. dpe bsdur ma), and the Stok Palace manuscript, comparing these line by line with Kumārajīva’s Chinese translation.


Text Body

The Translation
The Noble Great Vehicle Sūtra
The Questions of Pūrṇa

1.
Chapter One

The Conduct of Bodhisattvas

[F.168.b] [B1]


1.­1

Homage to all the buddhas and bodhisattvas!


1.­2

Thus did I hear at one time: The Blessed One was residing at the Veṇuvana in Rājagṛha, together with a great saṅgha of many monks and with countless bodhisattva great beings. At that time, the venerable Pūrṇa Maitrāyaṇīputra arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together in the direction of the Blessed One he said, “Blessed One, I have a few questions to ask you. Thus-Gone One, please consider me with love and grant me this request.”

1.­3

“Pūrṇa Maitrāyaṇīputra,” replied the Blessed One, “ask me whatever you wish. I will instruct you genuinely and satisfy your mind.”

1.­4

“Blessed One,” said the venerable Pūrṇa, “I have questions about the bodhisattva great beings who have accomplished the highest qualities and attained superior and far-reaching renown, and who pursue the happiness of sentient beings at all times.” And the venerable Pūrṇa Maitrāyaṇīputra then put his questions in these verses:

1.­5
“I have questions about those
Who have accomplished the highest qualities,
Who have attained superior and far-reaching renown,
And who observe pure discipline and conduct devoted to the Dharma.
1.­6
“How do they train their minds?
How do they practice generosity on a vast scale?
How do they liberate sentient beings?
How do they constantly cultivate the path with a joyful mind?
1.­7

“Blessed One,” continued Pūrṇa Maitrāyaṇīputra, [F.169.a] “I have questions about these holy beings. How do bodhisattvas amass great knowledge, such that it will not be exhausted, like the ocean? Having amassed a precious treasure of erudition, how is it that, by comprehending the meaning that is definitive with regard to all phenomena, they correctly penetrate the meaning of words?” He then spoke again in verse:

1.­8
“How do bodhisattvas seek
A level of erudition like a vast ocean,
And having comprehended the meaning that is definitive with regard to phenomena,
How do they gain an understanding of the path to awakening?
1.­9
“How do they understand boundless meanings
Through a single word,
So that, through the power of such insight,
They can comprehend all phenomena?
1.­10
“Since their erudition is infinite,
Their minds do not waver, even when faced with opponents.
Teaching the Dharma out of compassion,
They eliminate the doubts of sentient beings.
1.­11

“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “I have another question for the Thus-Gone One about the force of the wisdom that follows from the attainment of the bodhisattva levels. How is it that bodhisattva great beings’ progress toward unsurpassed and perfect awakening will be irreversible?” He then went on in verse:

1.­12
“Having abandoned the states without freedom,
How do they encounter many buddhas?
And having seen many buddhas,
How do they swiftly develop sincere faith?
1.­13
“Having developed that unsurpassed type of faith,
How do they give away that which is extremely difficult to give away?
Having completely given everything away,
How with that force do they practice unhindered on the path?
1.­14
“Having developed the aspiration to go forth,
How do they cultivate the wisdom of emptiness in isolated places?
How do they act in ways that do not contradict the Dharma?
Please elucidate these matters.
1.­15

“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “the thus-gone ones have reached perfect omniscience. They have mastered all miraculous powers and are the supreme beings within the three realms. [F.169.b] Having achieved incomparable, sublime wisdom, they know how to put the Dharma into action in an unhindered manner. These are the reasons why I ask you these questions.” He again spoke in verse:

1.­16
“Blessed One, since you possess the most sublime qualities,
Since you master the miraculous displays,
And since you have reached unimpeded wisdom,
I ask these questions of you, great hero.
1.­17
“Since you are perfectly trained in all Dharma teachings,
Since your qualities are superior and outstanding,
And since you radiate the light of wisdom that dispels darkness,
You bring delight to the multitudes who attend you.
1.­18
“You are free from attachment and aversion to friends and enemies;
You are free from sorrow and deception.
You have conquered the Lord of Death,
And defeated the armies of Māra.
1.­19
“Without brandishing any weapon,
You have defeated all your enemies.
With a mind always filled with love,
You firmly maintain pure discipline.
1.­20
“Blessed One, you are free of deceit and guile,
Free of pride, and free of arrogance.
Since you have attained the knowledge of liberation,
You possess the highest of all qualities.
1.­21
“How did you, in the past, reach supreme knowledge
By means of practicing on the path?
How did you awaken through practice?
Please explain this to me!”
1.­22

In response, the Blessed One said to the venerable Pūrṇa Maitrāyaṇīputra, “These questions you ask of the Thus-Gone One are excellent, excellent! Listen carefully and pay attention. I will now teach you how bodhisattvas give rise to their intention and then accomplish the immeasurable qualities of a buddha.” The Blessed One then uttered these verses:

1.­23
“I will explain to you now
How bodhisattvas first give rise to the mind set on awakening,
And then practice on the path to awakening,
Through the power of their intensive diligence.
1.­24
“There are many kinds of good intentions
That bodhisattvas apply in their activity;
And those factors, which the buddhas have explained
In detail, I will briefly teach you.
1.­25
“The devotion to the Dharma to which they give rise [F.170.a]
Through these extraordinary attitudes is immeasurable‍—it is infinite.
That they display their many kinds of activities
Is not brought about through one thing alone.
1.­26
“It is joy blossoming in their minds
That makes bodhisattvas perform acts of generosity,
And since they practice generosity without having regrets,
Their minds become more joyful.
1.­27
“Bodhisattvas think,
‘Since sentient beings are always impoverished,
They do not possess the wealth of erudition.
So I must pursue such wealth!
1.­28
“ ‘Sentient beings, though always impoverished,
Fall under the influence of laziness.
I must therefore develop my diligence
And reach the state of awakening!
1.­29
“ ‘With the thought that it is for the sake of sentient beings,
I shall cultivate patience.
Even if I am insulted or beaten,
I will not say anything in return.
1.­30
“ ‘Who is abusing me?
Since an abuser cannot be perceived,
All those abusers
And those who are angry are empty!’
1.­31
“It is because they think in that way
That their minds are devoid of aggression and resentment.
Since they always cultivate patience,
They will become perfect buddhas.
1.­32
“Acting as lamps within the world,
They provide protection and refuge
To sentient beings whose minds are not inclined toward virtue,
And they cause the impoverished to become wealthy.
1.­33
“They think, ‘Since sentient beings who follow mistaken paths
Are the objects of my compassion,
I shall liberate them
And establish them in nirvāṇa!’
1.­34
“They think, ‘Since all sentient beings are impoverished,
They do not possess the wealth of insight.
After reaching the state of omniscience,
I shall bring them satiation.’
1.­35
“It is in such ways that bodhisattvas,
In order to liberate sentient beings,
Keep persevering on the path
As they engender the mind set on awakening and strive for it.”
1.­36

The Blessed One then said to the venerable Pūrṇa Maitrāyaṇīputra, “Through these different causes and conditions, bodhisattva great beings teach the Dharma to sentient beings; yet they do not dwell on just some Dharma teachings. Why is that? Because it is after having correctly trained in all Dharma teachings [F.170.b] that bodhisattvas will later become perfect buddhas.

1.­37

“Bodhisattvas have four amazing and marvelous attitudes, compared to which they see no other Dharma teaching as more important. What are the four? (1) That which makes bodhisattvas cultivate diligence with regard to lazy beings; this is the first amazing and marvelous attitude. (2) That which makes them cultivate patience while they are among obstinate sentient beings full of aggression; this is the second amazing and marvelous attitude. (3) That which makes them persevere on the correct path themselves, seeing sentient beings practicing on mistaken paths; this is the third amazing and marvelous attitude. (4) That which makes them give rise to the mind set on unsurpassed and perfect awakening with the extraordinary resolve to liberate sentient beings from saṃsāra; this is the fourth amazing and marvelous attitude. Pūrṇa, these four amazing and marvelous attitudes are known as the supreme, amazing, and marvelous attitudes of bodhisattvas.” At that moment, the Blessed One uttered these verses:

1.­38
“When bodhisattvas see lazy beings,
It incites them to develop their diligence.
The thought never occurs to them
Of showing them anything contrary to the Dharma.
1.­39
“They think, ‘I will not show anger;
Aggression is not the path of the buddhas.’
Because they consistently cultivate love,
The awakened state is born from that attitude.
1.­40
“Sentient beings follow mistaken paths
Because they are attracted to them.
Bodhisattvas pursue the correct path
And establish sentient beings on that path.
1.­41
“Since they perceive the defects of saṃsāra,
They one-pointedly pursue the wisdom of the buddhas.
They think, ‘I shall obtain the unsurpassed treasure
And then liberate sentient beings.’
1.­42
“There is nothing greater
Than these marvelous attitudes.
You should know that these bodhisattvas
Will thereby develop qualities without impediment. [F.171.a]
1.­43
“If laziness should arise in their minds,
They swiftly clear it away,
As if the clothes on their body were burning
Or their hair had caught fire.
1.­44

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, joy will be born in their minds. What are the four? (1) When bodhisattvas see that sentient beings remain in saṃsāra and do not cultivate diligence, but see that they themselves remain on the path of the buddhas and do cultivate diligence, joy will be born in their minds. (2) When bodhisattvas see that sentient beings are constantly overwhelmed by laziness, but they see that they themselves diligently follow the teachings of the buddhas, joy will be born in their minds. (3) When bodhisattvas see that sentient beings are aggressive, resentful, and jealous, yet they see that they themselves are free from aggression, resentment, and jealousy and always manifest an attitude of love, joy will be born in their minds. (4) When bodhisattvas see that no one matches their diligence in accomplishing the qualities of the buddhas, joy will be born in their minds.”

At that moment, the Blessed One uttered these verses:

1.­45
“Bodhisattvas develop their diligence
When they see lazy beings.
As a consequence,
Joy will be born in their minds.
1.­46
“Since bodhisattvas perceive the defects of saṃsāra,
Weariness has arisen in their minds.
Fearing the prison of the three realms,
They reject it with great efforts.
1.­47
“Sentient beings are fond of aggression and resentment,
But bodhisattvas are loving.
Therefore, joy and happiness
Will be born in their minds.
1.­48
“Because of not engaging in any of the activities
Performed by ordinary beings,
They think, ‘I shall pursue
The path of the unsurpassed buddhas.’
1.­49
“They think, ‘I shall train
In the authentic wisdom
Praised by the buddhas [F.171.b]
And become a refuge for all beings.’
1.­50
“Therefore, since joy always arises
In the minds of bodhisattvas,
From untrue, conditioned phenomena
They develop genuine qualities.
1.­51

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will be free from the unfree states, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity. What are the four? (1) Since the minds of bodhisattvas are humble and gentle, they always express the wish for sentient beings to be happy when they see them, and they always speak sincerely and smile while engaging in conversation with someone. (2) Since bodhisattvas pursue the Dharma one-pointedly and are always strongly dedicated to investigating it, they insatiably pursue virtue and exert themselves toward it. (3) Bodhisattvas are attracted to isolated places and enjoy remaining in solitude. (4) Bodhisattvas follow the path of awakening and encourage others to follow the same path. If bodhisattvas possess these four qualities, they will be free from the states that lack freedom, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity.” At that moment, the Blessed One uttered these verses:

1.­52
“Since their minds are flexible,
And since they always cultivate love,
Bodhisattvas remain humble and speak honestly
In conversing with sentient beings.
1.­53
“They always pursue the profound and sublime Dharma
Praised by the buddhas.
They always maintain pure discipline,
And are always inclined to engage in spiritual trainings.
1.­54
“While observing the virtues of ascetic practice,
They also practice with profound insight.
Therefore, bodhisattvas will leave behind
The unfree states, and obtain the freedoms.
1.­55
“Since they always request the buddhas
To teach the profound Dharma,
Their insight will increase,
And they will never again be born into unfree states.
1.­56
“Always attracted to solitary places,
They engage in pure trainings. [F.172.a]
Thus, bodhisattvas will leave behind
The unfree states and obtain the freedoms.
1.­57
“If intelligent and wise persons
Rely on these four qualities,
They will leave the unfree states behind
And encounter many buddhas.
1.­58
“In the presence of those many buddhas,
They will be filled with incorruptible faith.7
Developing the highest form of diligence,
They will pursue the wisdom of the buddhas.
1.­59
“Therefore, those who pursue wisdom
Should train in the authentic Dharma.
If they do so, it will not be hard for them
To reach the path of awakening.”
1.­60

This was the first chapter, The Conduct of Bodhisattvas.


2.
Chapter Two

Erudition

2.­1

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words. What are the four?

2.­2

“(1) Since bodhisattvas pursue the Dharma, they pursue the twelve branches of the scriptures. These are the discourses, hymns and praises, prophecies, verses, aphorisms, narratives, former events, former births, extensive teachings, marvels, biographies, and profound doctrines. Upon receiving these teachings, bodhisattvas read them, recite them, and properly recollect them. After that, they practice these teachings in accordance with the way they are taught. Pūrṇa, if bodhisattvas possess this first quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, [F.172.b] they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words.


3.
Chapter Three

Irreversible Progress

3.­1

“Pūrṇa,” said the Blessed One, “if bodhisattvas possess four qualities, their progress toward unsurpassed and perfect awakening will be irreversible. What are the four?

3.­2

“(1) If bodhisattvas hear a Dharma teaching they have not heard before, rather than saying, ‘This is not the Dharma’ they should reflect on it in terms of its meaning. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.”


4.
Chapter Four

The Possession of Roots of Virtue

4.­1

“Pūrṇa,” continued the Blessed One, “if bodhisattva great beings who are genuinely following the Great Vehicle constantly rely on and familiarize themselves with four qualities, they will gather all virtues in the most perfect manner, and they will possess all the roots of virtue. What are the four?

4.­2

“Pūrṇa, (1) noble sons and daughters who have given rise to the mind set on awakening within the Great Vehicle should rely on and cultivate the practice of patience. As they cultivate patience, if their minds are in a state of equanimity, they will attain the perfections of that profound sameness, as well as the perfection of the sameness of all beings. When such bodhisattvas are endowed with the perfection of the sameness of the mind and the perfection of the sameness of wisdom‍—whether they are walking, standing, sitting, lying down, sleeping, or awake‍—if someone comes along carrying a vessel filled with urine, poison, hot liquid, garbage, fire, ashes, excrement, or embers and pours the content of the vessel on their heads, or strikes their limbs with full force, these bodhisattvas should avoid becoming angry or resentful, thus becoming distracted and aggressive. They should not even ask, ‘What did I do wrong?’ They should also not regard the other person with hostility. Instead, they should tame their minds by one-pointedly pursuing their Dharma practice, without losing a clear focus on the aim of their practice. Such bodhisattvas will think, ‘When that person comes to me carrying a vase filled with urine, poison, ashes, or embers and tries to harm my body, my body is not hurt or injured by those substances.’ [F.191.b] Thus analyzing things in terms of their multiple causes and conditions, bodhisattvas will then contemplate this matter in accordance with the way things really are, asking themselves, ‘Who is pouring these substances on me?’ ‘On whom are these substances poured?’ ‘What are the substances poured?’ At that time, they will not find anyone who is the pourer, anyone who is the recipient of this act, or anything that is poured. Contemplating and investigating in this way with proper mindfulness, they will not find any of these things, and they will therefore not apprehend or behold any phenomenon. Because they do not apprehend or behold any phenomenon, they will also not give rise to anger or resentment.


5.
Chapter Five

The Power of Miraculous Displays

5.­1

Then, through the power of the Blessed One’s miraculous abilities, many trillions of light rays radiated from the pores of his skin. Masses of blazing fire as huge as Mount Sumeru also emerged from each of his pores; and thus-gone ones teaching the Dharma, as numerous as all the grains of sand in the Ganges river, also emerged from each pore. The entire assembly present witnessed these miraculous displays. After the Blessed One had manifested them, he asked the venerable Pūrṇa, “Pūrṇa, did you see the power of the miraculous displays coming from the pore of each body hair of the Thus-Gone One?”


6.
Chapter Six

Great Compassion

6.­1

Then the venerable Mahāmaudgalyāyana thought, “The Blessed One has perfectly taught the conduct of bodhisattvas through his great compassion. The Blessed One is therefore quite astonishing! Why? Because bodhisattvas will practice the Dharma of the Buddha in the most excellent manner and will cause sentient beings to comprehend the meaning of the absence of arising and ceasing.”


7.
Chapter Seven

Responding to Controversies

7.­1

At that time, a monk called Elephant Trunk who was present in the assembly arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together, he said to the Blessed One, “Blessed One, to hear about those hardships undergone by the Thus-Gone One gave me goosebumps and made me shed tears. I would now like to ask a question. The Blessed One himself has said, ‘In the past, when I was a bodhisattva, my actions always accorded with my words, and my words always accorded with my actions.’ [F.220.a] When he first gave rise to the mind set on awakening, the Blessed One made the commitment to liberate all sentient beings. Given that he made such a commitment but may pass into nirvāṇa without having yet liberated all sentient beings, what should be answered, after the Blessed One has passed away, when some people argue with the monks saying, ‘In the past, your great teacher made the commitment to liberate all sentient beings, so why is it that sentient beings have not yet transcended suffering?’ ”


8.
Chapter Eight

Venerable Pūrṇa

8.­1

Then venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, it is a great wonder that in the past, when the Blessed One was practicing bodhisattva conduct, he observed those various types of virtuous qualities so resolutely!”

“Thus it is, Pūrṇa, thus it is,” answered the Blessed One. “For a long time, while I practiced bodhisattva conduct, I observed those virtuous principles very resolutely.” At that point, the Blessed One uttered these verses to explain this clearly:


n.

Notes

n.­1
See for example Deshung Rinpoche 2003 and Kilty 2010. Four verses taken directly from Kumārajīva’s translation have also been incorporated into a Chan text dating from the fifth century (Greene 2012, 582).
n.­2
In his article on the Vyākhyāyukti, Peter Verhagen cites Vasubandhu to the effect that a “Pūrṇasūtra” was lost or at least incompletely transmitted by his time (Verhagen 2005, 590). Peter Skilling lists The Questions of Pūrṇa in a series of discourses mentioning tathāgata caityas (Skilling 2016, p.31). Ulrich Pagel mentions the sūtra in a few lists in two articles, once in a list of texts that include mention of dhāraṇī (Pagel 2007, 164, 167) and another time in a list of texts that give a sixfold typology of “skill” (Pagel 2012, 337).
n.­3
The few minor differences between them can be easily explained by the separate transmission histories of each text. Less likely, the similarity could theoretically also be due to both translations having relied on a nearly identical Sanskrit source text.
n.­4
For instance, lha ’dre (“gods and spirits”) and byams sdang (“love/attachment and aversion”).
n.­5
The Denkarma and Phangthangma catalogs both have separate sections for texts translated from Chinese, but that potential distinguishing feature seems to have been overridden as a classification for this text by its belonging to the section of works included in the The Heap of Jewels collection.
n.­6
Those mentioned in the Kangyur include: (1) Pūrṇa Maitrāyaṇīputra, the interlocutor in the present text; he is mentioned in many sūtras including The Teaching of Vimalakīrti (Toh 176); (2) the Pūrṇa who was one of the second group of five monks ordained by the Buddha, the “five friends” (nye lnga sde), all Vārāṇasī merchants’ sons, headed by Yaśas; (3) the Pūrṇa of The Exemplary Tale of Pūrṇa (Pūrṇāvadāna, found in Tibetan in The Chapter on Medicines, ch. 6 of the Vinayavastu, Toh 1), son of a wealthy Aparāntaka merchant and his slave girl, a successful maritime expedition leader before going forth as a monk, and almost certainly also the protagonist in The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Toh 99); (4) an older Pūrṇa, the “Elder Pūrṇa from Kuṇḍopadāna,” who is also mentioned in The Exemplary Tale of Pūrṇa as one of the monks in the Buddha’s airborne entourage; (5) a very rich and generous brahmin called Pūrṇa from the Mountains of the South who invites the Buddha and receives a prediction of enlightenment, but is not ordained; he is the subject of the first story in The Hundred Exemplary Tales, Beginning with That of Pūrṇa (Pūrṇapramukhāvadānaśataka, Toh 343); and (6) the sickly and short-lived Pūrṇa of Śrāvasti, attendant of Aniruddha, who became an arhat just before he died and is the subject of one of the stories in the first chapter of The Hundred Deeds (Karmaśataka, Toh 340).
n.­7
Here we have emended the Tibetan ’jigs pa (“fear”) to ’jig pa (“perish,” “decay”) to reflect the Chinese translation: 具足不壞信 (“Filled with incorruptible faith”).
n.­8
Stok Palace reads: ye shes dang mthong ba (“wisdom and vision”).

b.

Bibliography

Source Texts

’phags pa gang pos zhus pa zhes bya ba theg pa chen po’i mdo (Pūrṇaparipṛcchāsūtra). Toh 61, Degé Kangyur vol. 42 (dkon brtsegs, nga), folios 168b.1–227a.6.

’phags pa gang pos zhus 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. 42, pp. 168b.1–227a.6.

’phags pa gang pos zhus pa zhes bya ba theg pa chen po’i mdo. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur). Vol. 38 (dkon brtsegs, nga), folios 319v–411v.

富樓那會 (Fu lou na hui). Taishō shinshū daizōkyō (大正新脩大藏經). Vol. 11, 310 (大寶積經), scrolls 77–79.

Secondary References

Conze, Edward. The Large Sutra on Perfect Wisdom. Berkeley: University of California Press, 1975.

Greene, Eric Matthew. “Meditation, Repentance, and Visionary Experience in Early Medieval Chinese Buddhism.” Unpublished Ph.D. diss., University of California, Berkley, 2012.

Kilty, Gavin. The Mirror of Beryl: A Historical Introduction to Tibetan Medicine. Boston: Wisdom Publications, 2010.

Muller, A. Charles, ed. Digital Dictionary of Buddhism. buddhism-dict.net. Edition of 12/26/2007.

Pagel, Ulrich. “The Dhāraṇī of Mahāvyutpatti #748: Origin and Formation.” Buddhist Studies Review, vol. 24, no. 2 (2007): 151–91.

Pagel, Ulrich. “The Bodhisattvapiṭaka and Akṣayamatinirdeśa: Continuity and Change in Buddhist Discourses.” The Buddhist Forum, vol. 3 (2012): 333–73.

Deshung Rinpoche. The Three Levels of Spiritual Perception: A Commentary on the Three Visions. Translated by Jared Rhoton. Boston: Wisdom Publications, 2003.

Skilling, Peter. “Caitya, Mahācaitya, Tathāgatacaitya: Questions of Terminology in the Age of Amaravati.” In Amaravati: The Art of an Early Buddhist Monument in Context, edited by Akira Shimada and Michael Willis, 23–26. London: British Museum, 2016.

Soothill, William Edward and Lewis Hodous. A Dictionary of Chinese Buddhist Terms. Digital version: buddhistinformatics.ddbc.edu. Taipei: Dharma Drum Buddhist College, 2010.

Verhagen Peter C. “Studies in Indo-Tibetan Buddhist Hermeneutics (4): The Vyākhyāyukti by Vasubandhu.” Journal Asiatique 293.2 (2005): 559–602.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

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.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

affliction

Wylie:
  • kun nas nyon mongs pa
Tibetan:
  • ཀུན་ནས་ཉོན་མོངས་པ།
Sanskrit:
  • saṃkleśa
Chinese:
  • 煩惱

Saṃsāra, in being nothing but afflicted; its opposite is “purification” (vyavadāna).

Located in 4 passages in the translation:

  • 4.­33
  • 4.­87
  • g.­77
  • g.­100
g.­2

aggregates

Wylie:
  • phung po
Tibetan:
  • ཕུང་པོ།
Sanskrit:
  • skandha
Chinese:
  • 陰

The fivefold basic grouping of the components out of which the world and the personal self are formed.

Located in 12 passages in the translation:

  • 2.­5
  • 3.­64-66
  • 3.­111-113
  • 3.­116
  • 4.­63
  • 7.­3-5
g.­3

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda
Chinese:
  • 阿難

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 11 passages in the translation:

  • i.­3
  • i.­5
  • 2.­25
  • 5.­16
  • 5.­22-28
g.­4

aphorisms

Wylie:
  • ched du brjod pa’i sde
Tibetan:
  • ཆེད་དུ་བརྗོད་པའི་སྡེ།
Sanskrit:
  • udāna
Chinese:
  • 憂陀那

One of the twelve branches of Buddhist scriptures.

Located in 4 passages in the translation:

  • 2.­2
  • 3.­16-17
  • 3.­36
g.­5

ascetic practices

Wylie:
  • sbyangs pa’i yon tan
Tibetan:
  • སྦྱངས་པའི་ཡོན་ཏན།
Sanskrit:
  • dhūtaguṇa
Chinese:
  • 頭陀

An optional set of thirteen practices that monastics can adopt in order to cultivate greater detachment. They consist of 1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople; 2) wearing only three robes; 3) going for alms; 4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food; 5) eating only what can be eaten in one sitting; 6) eating only food received in the alms bowl, rather than more elaborate meals presented to the Saṅgha; 7) refusing more food after indicating one has eaten enough; 8) dwelling in the forest; 9) dwelling at the root of a tree; 10) dwelling in the open air, using only a tent made from one’s robes as shelter; 11) dwelling in a charnel ground; 12) satisfaction with whatever dwelling one has; and 13) sleeping in a sitting position without ever lying down.

Located in 9 passages in the translation:

  • i.­3
  • 3.­16
  • 3.­53
  • 4.­52-53
  • 4.­59
  • 4.­61
  • 4.­75
  • g.­109
g.­7

biographies

Wylie:
  • rtogs pa brjod pa’i sde
Tibetan:
  • རྟོགས་པ་བརྗོད་པའི་སྡེ།
Sanskrit:
  • avadāna
Chinese:
  • 阿波陀那

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 4.­105
g.­15

dhāraṇī

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī
Chinese:
  • 陀羅尼

A formula invoking a particular deity for a particular purpose; dhāraṇīs are longer than most mantras, and their applications are more specialized.

Located in 5 passages in the translation:

  • 3.­36
  • 4.­89
  • 4.­91
  • 4.­95
  • n.­2
g.­16

discourses

Wylie:
  • mdo’i sde
Tibetan:
  • མདོའི་སྡེ།
Sanskrit:
  • sūtravarga
Chinese:
  • 修多羅

One of the twelve branches of Buddhist scriptures.

Located in 34 passages in the translation:

  • i.­2-3
  • 2.­2
  • 3.­16-17
  • 3.­29-30
  • 3.­36
  • 3.­45-46
  • 3.­55
  • 3.­59
  • 3.­76
  • 3.­85-87
  • 3.­95
  • 3.­128
  • 4.­61
  • 4.­73
  • 4.­89-93
  • 4.­95-96
  • 4.­98
  • 4.­100
  • 4.­110
  • 7.­6
  • 7.­13
  • n.­2
  • n.­32
g.­20

Elephant Trunk

Wylie:
  • glang po che’i lag
Tibetan:
  • གླང་པོ་ཆེའི་ལག
Sanskrit:
  • —
Chinese:
  • 象手

A monk. Interlocutor of the Buddha in the Questions of Pūrṇa sūtra.

Located in 20 passages in the translation:

  • i.­3
  • 7.­1-2
  • 7.­8-12
  • 7.­17-18
  • 7.­21-28
  • 7.­30-31
g.­21

emptiness

Wylie:
  • stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatā
Chinese:
  • 空

Definition from the 84000 Glossary of Terms:

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.

Located in 25 passages in the translation:

  • i.­3
  • 1.­14
  • 2.­15
  • 3.­16
  • 3.­54
  • 3.­74
  • 3.­94
  • 3.­112-113
  • 3.­115-116
  • 3.­129
  • 4.­3-4
  • 4.­32-34
  • 4.­40
  • 4.­44
  • 4.­89-90
  • 4.­96
  • 4.­100
  • 4.­109
  • g.­99
g.­22

erudition

Wylie:
  • mang du thos pa
Tibetan:
  • མང་དུ་ཐོས་པ།
Sanskrit:
  • bahuśrutya
  • bāhuśrutya
Chinese:
  • 多聞

Located in 33 passages in the translation:

  • i.­4
  • 1.­7-8
  • 1.­10
  • 1.­27
  • 2.­1-4
  • 2.­16-17
  • 2.­22
  • 2.­30-32
  • 3.­11
  • 3.­16
  • 3.­39
  • 3.­49-50
  • 3.­52
  • 3.­63
  • 3.­96-97
  • 3.­99-100
  • 3.­102-103
  • 3.­107
  • 4.­7
  • 4.­140
  • 6.­5
  • n.­10
g.­25

extensive teachings

Wylie:
  • shin tu rgyas pa’i sde
Tibetan:
  • ཤིན་ཏུ་རྒྱས་པའི་སྡེ།
Sanskrit:
  • vaipulya
Chinese:
  • 方廣經

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­30

former births

Wylie:
  • skyes pa’i rabs kyi sde
Tibetan:
  • སྐྱེས་པའི་རབས་ཀྱི་སྡེ།
Sanskrit:
  • jātaka
Chinese:
  • 本生經

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­31

former events

Wylie:
  • de lta bu byung ba’i sde
Tibetan:
  • དེ་ལྟ་བུ་བྱུང་བའི་སྡེ།
Sanskrit:
  • itivṛttaka
Chinese:
  • 如是諸經

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­46

hymns and praises

Wylie:
  • dbyangs kyis bsnyad pa’i sde
Tibetan:
  • དབྱངས་ཀྱིས་བསྙད་པའི་སྡེ།
Sanskrit:
  • geya
Chinese:
  • 祇夜

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­47

irreversible

Wylie:
  • phyir mi ldog pa
Tibetan:
  • ཕྱིར་མི་ལྡོག་པ།
Sanskrit:
  • avaivartika
Chinese:
  • 不退轉

Located in 9 passages in the translation:

  • i.­4
  • 1.­11
  • 3.­1-2
  • 3.­54-55
  • 3.­64
  • 5.­24
  • 7.­12
g.­57

Magadha

Wylie:
  • ma ga dha
Tibetan:
  • མ་ག་དྷ།
Sanskrit:
  • magadha
Chinese:
  • 摩竭

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhra­kūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

Located in 3 passages in the translation:

  • 5.­25
  • g.­6
  • g.­79
g.­60

Mahāmaudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahāmaudgalyāyana
Chinese:
  • 大目揵連

Alternate name for Maudgalyāyana, one of the closest disciples of the Buddha Śākyamuni, known for his miraculous abilities.

Located in 4 passages in the translation:

  • i.­3
  • i.­5
  • 6.­1-2
g.­65

marvels

Wylie:
  • rmad du byung ba’i chos kyi sde
Tibetan:
  • རྨད་དུ་བྱུང་བའི་ཆོས་ཀྱི་སྡེ།
Sanskrit:
  • adbhutadharma
Chinese:
  • 未曾有經

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­66

Maudgalyāyana

Wylie:
  • maud gal
Tibetan:
  • མཽད་གལ།
Sanskrit:
  • maudgalyāyana
Chinese:
  • 目揵連

One of the closest disciples of the Buddha Śākyamuni, known for his miraculous abilities.

Located in 53 passages in the translation:

  • s.­1
  • 5.­6
  • 6.­2-14
  • 6.­16-17
  • 6.­19-27
  • 6.­30-33
  • 6.­35-36
  • 6.­38-40
  • 6.­42-51
  • 6.­55-59
  • 6.­61-62
  • g.­60
g.­69

Mount Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru
Chinese:
  • 須彌山

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 4 passages in the translation:

  • 5.­1
  • 5.­10
  • 5.­13
  • g.­43
g.­71

narratives

Wylie:
  • gleng gzhi’i sde
Tibetan:
  • གླེང་གཞིའི་སྡེ།
Sanskrit:
  • nidāna
Chinese:
  • 尼陀那

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 4.­105
g.­75

profound doctrines

Wylie:
  • gtan la phab par bstan pa’i sde
Tibetan:
  • གཏན་ལ་ཕབ་པར་བསྟན་པའི་སྡེ།
Sanskrit:
  • upadeśa
Chinese:
  • 論議經

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­76

prophecies

Wylie:
  • lung du bstan pa’i sde
Tibetan:
  • ལུང་དུ་བསྟན་པའི་སྡེ།
Sanskrit:
  • vyākaraṇa
Chinese:
  • 受記經

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­78

Pūrṇa Maitrāyaṇīputra

Wylie:
  • byams ma’i bu gang po
Tibetan:
  • བྱམས་མའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa maitrāyaṇīputra
Chinese:
  • 富樓那彌多羅尼子

Main interlocutor of the buddha in the Questions of Pūrṇa sūtra.

Located in 114 passages in the translation:

  • s.­1
  • i.­3
  • i.­5
  • 1.­2-4
  • 1.­7
  • 1.­11
  • 1.­15
  • 1.­22
  • 1.­36-37
  • 1.­44
  • 1.­51
  • 2.­1-9
  • 2.­16
  • 3.­1
  • 3.­14-16
  • 3.­18-19
  • 3.­21
  • 3.­26
  • 3.­29
  • 3.­31-33
  • 3.­37
  • 3.­39-42
  • 3.­45-46
  • 3.­52-55
  • 3.­64
  • 3.­68-70
  • 3.­72-87
  • 3.­96
  • 3.­102
  • 3.­109-113
  • 3.­115
  • 3.­122
  • 3.­128
  • 3.­131
  • 4.­1-3
  • 4.­5-6
  • 4.­45
  • 4.­52
  • 4.­59-61
  • 4.­65
  • 4.­76
  • 4.­82
  • 4.­88-102
  • 4.­110
  • 5.­1-2
  • 8.­1
  • 8.­8
  • 8.­11-12
  • n.­6
g.­79

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha
Chinese:
  • 王舍城

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 5 passages in the translation:

  • s.­1
  • 1.­2
  • n.­39
  • g.­49
  • g.­107
g.­88

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • animitta
Chinese:
  • 無相

One of the three doors of liberation.

Located in 2 passages in the translation:

  • 3.­74
  • g.­99
g.­99

three doors of liberation

Wylie:
  • rnam par thar pa’i sgo gsum
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
Sanskrit:
  • trivimokṣamukha
Chinese:
  • 三解脫門

Emptiness, signlessness, and wishlessness.

Located in 3 passages in the translation:

  • 3.­128
  • g.­21
  • g.­88
g.­107

Veṇuvana

Wylie:
  • ’od ma’i tshal
Tibetan:
  • འོད་མའི་ཚལ།
Sanskrit:
  • veṇuvana
Chinese:
  • 竹园

A bamboo grove or forest containing a monastery, north of Rājagṛha, where Buddha Śākyamuni spent several monsoon retreats and delivered many Great Vehicle teachings.

Located in 8 passages in the translation:

  • s.­1
  • 1.­2
  • 5.­24-27
  • n.­39
  • g.­49
g.­108

verses

Wylie:
  • tshigs su bcad pa’i sde
Tibetan:
  • ཚིགས་སུ་བཅད་པའི་སྡེ།
Sanskrit:
  • gāthā
Chinese:
  • 伽陀

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 3.­16
g.­109

virtues of ascetic practice

Wylie:
  • sbyangs pa’i chos
Tibetan:
  • སྦྱངས་པའི་ཆོས།
Sanskrit:
  • dhūtadharma
Chinese:
  • 頭陀法

The qualities associated with the observance of ascetic practices.

Located in 1 passage in the translation:

  • 1.­54
g.­112

wishlessness

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita
Chinese:
  • 無願

One of the threedoors of liberation.

Located in 2 passages in the translation:

  • 3.­74
  • g.­99
g.­113

world

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa
Chinese:
  • 閻浮提

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 13 passages in the translation:

  • 3.­16
  • 3.­19
  • 3.­21
  • 3.­36
  • 4.­91
  • 4.­95
  • 4.­98
  • 5.­22
  • 6.­17-19
  • g.­69
  • g.­101
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    The Questions of Pūrṇa

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    84000. The Questions of Pūrṇa (Pūrṇaparipṛcchā, gang pos zhus pa, Toh 61). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh61/UT22084-042-002-chapter-1.Copy
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