The Questions of Pūrṇa
Erudition
Toh 61
Degé Kangyur, vol. 42 (dkon brtsegs, nga), folios 168.b–227.a.
Imprint
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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Table of Contents
Summary
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.
Acknowledgements
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.
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.
Text Body
The Questions of Pūrṇa
Erudition
“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?
“(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.
“Furthermore, Pūrṇa, (2) bodhisattvas do not dwell on any phenomenon, so there will be nothing for them to fixate upon, even while resting in concentration or absorption. Free from fixation, they will attain the wisdom that does not dwell on any phenomenon, thereby reaching unimpeded wisdom vision8 with respect to phenomena. Why is it so? Because, Pūrṇa, these bodhisattvas are free from desire and from any other form of impediment. If bodhisattvas possess this second quality, 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.
“Furthermore, Pūrṇa, (3) bodhisattvas recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well. When bodhisattvas thus recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well, they do not perceive any phenomenon to which they could be attached. Because they are free from attachment, their minds do not cling to any phenomenon. Hence, because they are free of clinging to any phenomenon, they will be able to answer questions without any hindrances. If bodhisattvas possess this third quality, 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.
“Furthermore, Pūrṇa, (4) bodhisattvas who have perfected the attitude of love free of apprehending will not be hindered in their actions, since love free of apprehending does not hold on to anything. [F.173.a] Why is it so? Because, Pūrṇa, dwelling on marks generates attachment, anger, and ignorance. Dwelling on the marks of entities, the marks of material substances, the marks of the aggregates, the marks of the sense sources, the marks of the elements, the marks of the Dharma, or the marks of the non-Dharma also generates attachment, anger, and ignorance. Therefore, Pūrṇa, all those views that involve clinging to marks are known as wrong views. Bodhisattvas cultivate love in order to be at peace from all those marks. They think, ‘Since sentient beings and marks will perish, entities will also perish. Since entities will perish, views will also perish.’ In this way, bodhisattvas then cultivate love as everything perishes. This love is known as love free of apprehending. This love free of apprehending is known as love of the Dharma. This love of the Dharma is known as love of the Buddha. Pūrṇa, what is the love of the Buddha? The absence of formation and disintegration is what is implied by the words love of the Buddha. Furthermore, Pūrṇa, the complete realization of all phenomena as they really are is also what is meant by the words love of the Buddha.”
“Blessed One,” asked Pūrṇa, “what is meant by the complete realization of all phenomena as they really are?”
“Pūrṇa,” replied the Blessed One, “this complete realization does not involve conceptualization such as, ‘this is the Dharma’ or ‘this is not the Dharma.’ Why is that so? Because, Pūrṇa, if someone says, ‘the Dharma exists,’ that would be non-Dharma, [F.173.b] and if that person says ‘the Dharma is nonexistent,’ the non-Dharma would not exist either. Therefore, this realization is free from conceptual constructs. This absence of conceptual constructs is called nirvāṇa. Once you have investigated in that way, do you find that it is something very far away, or instead something very close?”
“It is neither far nor close,” answered Pūrṇa. “Why is it so? Blessed One, because it has no sides, it does not abide anywhere, and it has no inside or outside.”
“Pūrṇa,” said the Blessed One, “that is how you should regard phenomena.”
“Pūrṇa, it is said that the thus-gone ones do not apprehend, create, or manifest those phenomena that immature ordinary beings so strongly cling to. So not conceptualizing9 such phenomena is called assessing them. Pūrṇa, since such assessments of phenomena are free from differentiation, I will now explain to you the sublime, supreme Dharma of disengagement, which subsumes the path to buddhahood.
“Pūrṇa, in the future, if those who cling to worldly gains hear this discourse, they will not be motivated to listen to its teachings or to adopt it. Pūrṇa, when I say, ‘I am awakened,’ you understand these words only partially, from the mere perspective of words and concepts, but you are unable to grasp their actual meaning. This meaning is extremely profound; it cannot be expressed by words. Instead, it is known only by the wise ones themselves.” At that moment, the Blessed One uttered these verses:
“Pūrṇa, if bodhisattvas possess this fourth quality, 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.” At that moment, the Blessed One uttered these verses:
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.
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