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གང་པོས་ཞུས་པ།

The Questions of Pūrṇa
The Possession of Roots of Virtue

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.

Imprint

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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

Current version v 1.2.27 (2025)

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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.”


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.

4.­3

“Pūrṇa, despite the fact that they reflect in that way, if anger and resentment nonetheless arise in the minds of these bodhisattvas, they should think in this way, with genuine mindfulness: ‘Through the causes and conditions of what tactile objects is my body hurt? Where did those tactile objects touch me? Did they harm my body, or did they harm my mind? If it is the case that they have harmed my body, since my body is like grass, like a log, like gravel, like a stone, or like an image, it is devoid of concepts and consciousness, and it is neither self nor other. If it is the case that they have harmed my mind, since my mind has neither color nor shape, since it arises and ceases every moment, and since it does not remain the same for a single instant, it is also neither self nor other. Moreover, since it is always false conceptual imputations that express statements such as, “this is suffering,” “this is happiness,” and “this is neither suffering nor happiness,” I will no longer give rise to such false conceptual imputations. Instead, I will now perceive reality from the perspective of the genuine characteristic of sameness and perform the activities of noble beings. I will not engage in the activities of immature ordinary beings. What are the activities of noble beings? Keeping a distance from and being liberated from phenomena. [F.192.a] However, if I train in staying away from and avoiding phenomena, this will in fact connect me to all those false concepts. To what will this approach connect me? It will connect me to desire, anger, and ignorance. How will this connect me to desire, anger, and ignorance? When someone experiences physical pain, due to the delusion related to the body and to the view of the transitory collection, and due to a strong clinging to this view of the transitory collection, this person will become hostile to others. This is known as connecting with anger. Because of the delusion associated with the view of the transitory collection, and because of strongly clinging to this view combined with the experience of unpleasant circumstances, this person will become hostile to others. This is known as connecting with ignorance. Those who are bound by these three poisons and create the causes and conditions for such wrongdoing will not be protected by the thus-gone ones, so surely not by anyone else either. Hence I should think that I will now investigate these causal and circumstantial phenomena properly and view them as being emptiness.’

4.­4

“When bodhisattvas investigate such phenomena in terms of their causes and conditions, by viewing them appropriately in this way, they will also not find anyone who gives, anyone who receives, or anything that is given. At that time, these bodhisattvas should think, ‘Since all phenomena arise from a variety of causes and conditions, they are naturally empty from the very beginning. So if they are empty and without any objective status whatsoever, why would I create karmic actions in relation to such untrue phenomena that cannot be apprehended? Why would I in this way create the causes and conditions for further formations by giving rise to anger? Without any anger or resentment, [F.192.b] I must instead realize that phenomena are unconditioned, nonarising, and unborn, and view them as having the nature of emptiness. I will not follow after my mind, but instead, from now on, behold unconditioned, nonarising, and unborn phenomena, without dwelling on conditioned and manifest phenomena. I will contemplate phenomena as they really are, and from now on I will ardently avoid perceiving that which is inauthentic and nonexistent as being a phenomenon. Anger and resentment consistently form what is inauthentic. Why is that? Because anger and resentment are present whenever one dwells on phenomena having an essence. However, within emptiness‍—the ultimately true characteristic of phenomena‍—there is primordially no essence of phenomena to dwell upon.’ When bodhisattvas contemplate phenomena in this way, their minds become completely disengaged, and anger and resentment will no longer arise in them.

4.­5

“Furthermore, Pūrṇa, whenever bodhisattvas are walking, standing, sitting, lying down, sleeping, or awake, if someone scatters fragrant perfumes, fragrant powders, fragrant ointments, or the most sublime flowers upon their bodies; or if someone covers their bodies with perfumes, the most sublime types of flowers, necklaces, garlands of campaka, garlands of varṣika, or garlands made of many other types of flowers; or if someone covers their bodies with the most sublime, refined, and soft types of fabrics, like those from kāśī, kuśaka, kuśapa, kumapa, kuśayaśa, chuma, and kaba;20 or if someone hoists the most sublime types of silken streamers, parasols, victory banners, and flags above them; or if someone covers their bodies with divine flowers, perfumes, [F.193.a] sublime types of fabrics, and garlands of jewels; or if someone comes to them carrying the most delectable, divine food, as delicious as nectar, and offers it to them‍—in all such cases these bodhisattvas should not crave any of those offerings because they are fond of such things. They should also not keep company or become intimate with such people, walking around21 or conversing with them. They should also not become attached to those people with a biased attitude.

4.­6

“Rather, bodhisattvas should maintain an attitude of equanimity toward such people. Realizing the sameness of all phenomena, they should think, ‘I will not become angry at sentient beings or become attached to them. Why not? Because both attachment and aversion are disturbing emotions. Therefore, I will now properly realize the actual nature of phenomena, without craving them. Why? Because, among all the disturbing emotions, those connected to craving are the heaviest of all. This disturbing emotion penetrates even to the bone and marrow, for among the things that can bind beings, craving is what causes clinging. Why is it so? Because if we are attached to something and our wishes are not fulfilled, we will also become angry. Since beings are attached to their bodies, if someone harms them, they become angry. Therefore, one should know that anger is a karmic ripening that results from craving, while clinging is a karmic ripening that results from ignorance. I will now discard this mind that is sullied by craving and stop clinging to phenomena. I will no longer perpetuate the manifestation of desire, anger, or ignorance. I will instead train intensively in realizing the suchness of phenomena, [F.193.b] thereby viewing the characteristics of phenomena as they really are. In accordance with the teachings, I will act properly and thus rely on the causes and conditions that lead to karmic ripening. Knowing that the circumstances of both veneration and hardship are conditioned by previous actions, I will delight in conducive factors and never give rise to craving. I will purify my mind without ever giving rise to anger, even toward those beings who oppose virtue. I will eliminate ill will from my mind and never follow desire, anger, or ignorance, or engage in negative actions.’ Pūrṇa, bodhisattvas who possess this first quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:

4.­7
“I have always praised insight,
Guarding one’s discipline,
And cultivating patience,
As well as erudition.
4.­8
“I have always praised the practices of virtue,
Love, and speaking with pleasant words,
As well as all the various kinds of qualities
That benefit sentient beings.
4.­9
“I have always criticized the desires of the five senses,
As well as aggression, resentment, ignorance,
Envy, pride, deceit,
Conflict, and harming sentient beings.
4.­10
“I have never praised
Laziness, indolence,
Rejecting advice, stubbornness,22
Ingratitude, not repaying acts of kindness,23
4.­11
“Becoming extremely angry at minor misfortunes,
Being attached to gains,
Exceedingly enjoying personal gain,
And disliking the fortune of others.
4.­12
“I have never praised narrow-mindedness,
Desire for personal gain,
Intense envy toward others’ gains,
Or stinginess toward others’ households.
4.­13
“Since it is not right livelihood,
Altering one’s deportment
For the sake of acquiring worldly gain
Is very far removed from my Dharma. [F.194.a]
4.­14
“All these faults are present
In those who do not cultivate the path.24
Since they lead to rebirths in the lower realms,
These faults are not to be praised at all.
4.­15
“Desire and craving will multiply in the minds
Of those who do not abandon negative actions and the belief in a self.
Because desire and craving will multiply in them,
They will be attached to gains.
4.­16
“Bodhisattvas think,
‘By cultivating patience, I will benefit sentient beings,
Completely subdue my rigid mind,
And swiftly awaken myself.
4.­17
“ ‘I will cultivate love
And patiently care for sentient beings.
I will understand that all phenomena are empty,
Arise from conditions, and are disconnected.’
4.­18
“Through which conditions do phenomena exist?
Phenomena emerge from the mind.
False perceptions give rise to aggression.
For the wise, everything is empty!
4.­19
“False perceptions give rise to the three realms,
And the continuity of lifetimes will not be interrupted.
These defects will not be present
In those who do not entertain false perceptions.
4.­20
“By always contemplating phenomena,
Bodhisattvas clearly understand that they arise from conditions.
By always viewing phenomena as being empty,
They are able to counteract all those defects.
4.­21
“By teaching the Dharma that pacifies suffering
To suffering beings who have abandoned their discipline
And are wounded25 by pride,
They bring immense benefits.
4.­22
“If someone coming from the east, west, south, or north,
Or any of the intermediate directions,
Carries a vase filled with feces or poison
And pours its contents on their heads,
4.­23
“Bodhisattvas diligently investigate in this way:
‘Who is giving me this? Who is receiving it?
I will not become aggressive,
Because what is the self?
4.­24
“ ‘Understanding the faults that cause harm,
Without looking at others with a harmful intent,
And giving rise to a firm resolve,26
I will benefit others with a kind attitude.
4.­25
“ ‘I understand that the karmic ripening I experience
Is the result of my own previous actions.
I will acknowledge this, no longer do such things again,27
And remain on the path of awakening.
4.­26
“ ‘I know that any abuse and suffering I experience
Has not been created by others;
It is surely the result of my own actions.
Though time may pass, those consequences are never lost. [F.194.b]
4.­27
“ ‘Sentient beings living in the world
Always engage in virtuous and negative actions.
Even if I now experience suffering,
I clearly understand that it is the consequence of my own actions.
4.­28
“ ‘If, as retribution for negative actions,28
I will experience suffering in the future,
Why should I harm others
By committing such actions?
4.­29
“ ‘By pursuing the unsurpassed Dharma
And teaching it to others,
I will liberate sentient beings
From all their sufferings.
4.­30
“ ‘Even if someone worships me by offering me
Flowers, perfumes, and garlands,
I will not become attached to that person,
But will cultivate an attitude of equanimity.’
4.­31
“ ‘Since attachment and aversion are not the way,
I will always practice equanimity
And investigate phenomena properly with the thought,
“Who is giving this? Who is receiving it?
4.­32
“ ‘ “Are both giver and recipient empty?”
Both outer and inner phenomena are empty,
So in emptiness, there is no one who gives and no one who receives‍—
Everything is devoid of self.
4.­33
“ ‘In emptiness, there is no separation from desire;
There is no affliction
And no purification.
Therefore, everything is stainless, pure, and empty.
4.­34
“ ‘Emptiness is beyond concepts
And devoid of essential nature.
Emptiness is permanent, empty, and signless.
This is the path of purity.
4.­35
“ ‘Even if someone comes to me
And chops my body into pieces,
I will not be angry at that person,
Knowing that this is the consequence of my own actions.
4.­36
“ ‘Since sentient beings engage in virtuous and negative deeds,
They experience results that accord with their actions.
This suffering that I experience is definitely
The karmic ripening of my previous negative actions.
4.­37
“ ‘Even as I experience the ripening of my negative actions,
I observe my body to be like a reflection, a water bubble,
An illusion, and a mirage.
Being empty and nonexistent, it is ultimately empty.
4.­38
“ ‘That some might cut off my limbs,
And others might make offerings to me
As a way to repay my kindness,
Will make me neither pleased nor unhappy.
4.­39
“ ‘Even if I achieve some gains, I will not be pleased;
And even if someone insults me, I will not get angry in return.
Since those two attitudes are obscurations,
They are not the authentic path of the buddhas.
4.­40
“ ‘Rather, they are desire, anger, and ignorance.’
Thinking in that way, bodhisattvas abandon all those attitudes. [F.195.a]
By continuously meditating on emptiness and disengagement,
They abandon all obscurations.
4.­41
“Patience is the foundation of the ten strengths,
The source of the buddhas’ miraculous displays,
And the root of unimpeded wisdom
And compassion.
4.­42
“Since patience acts as the foundation of the four truths,
The mindfulnesses, relinquishments,
Powers, strengths, and all the other factors of the path of awakening,
What kind of wise person would not cultivate it?
4.­43
“Since patience acts as the foundation
Of even the unsurpassable wheel
That I have turned in Vārāṇasī,
Patience is always praised by the buddhas.
4.­44
“If you meditate on emptiness‍—
The unsurpassed ground for patience‍—
You will also achieve the qualities of the buddhas,
Since emptiness is the true nature of phenomena.
4.­45

“Furthermore, Pūrṇa, (2) because bodhisattva great beings have abandoned the five sense pleasures and are continuously inclined to renounce the world, they pursue the idea of going forth and apply themselves diligently to that purpose. As a consequence, they do not cling to the five sense pleasures. Once they have gone forth, they abandon all forms of distraction, remain in remote mountains and forests, and ensure that their virtues are not wasted. Bodhisattvas who possess this second quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses:

4.­46
“Because they are always inspired to going forth,
Bodhisattvas will always go forth.
Since they aspire to remain in mountains and forests,
They will expand the source of all qualities.
4.­47
“As they rely on solitary places,
They renounce attachment to the five sense pleasures.
Because they are without any form of distraction,
The circumstances of their virtue will not decline.
4.­48
“Since such places do not permit traveling back and forth,
Asking questions of one another, or conversation,
The buddhas highly praise
Empty, peaceful, and isolated places.
4.­49
“Therefore, bodhisattvas
Should always remain in solitary places
And give up their attachment to cities.
If they live in cities, greed will grow in them.
4.­50
“If they gain something, they will be utterly delighted.
If they lose something, they will feel miserable. [F.195.b]
Even if they worship the Buddha,
It cannot be said that worship was performed.
4.­51
“Those who want to get rid of such defects
Must abandon the desire for gains,
Remain always in isolated places,
And meditate on empty phenomena.
4.­52

“Furthermore, Pūrṇa, (3) because bodhisattvas constantly pursue and train in the Dharma, they read and recite it with great dedication. They pursue a pure discipline and the most refined forms of ascetic practices, not those that lead to many types of desire29 and discontentment. They seek to be at peace from their attachment, not to let it grow. They seek to overcome their anger, not to increase it. They seek to cut off their ignorance, not to cultivate it. They seek to eliminate their arrogance, not to encourage it. They seek to overcome pride, not to increase it. They seek to abandon clinging to I and mine, not to let this clinging become stronger. They pursue the Dharma that teaches selflessness, not the Dharma that bases its view on a self, a person, a sentient being, and a life force. They always pursue the Dharma that will make them attain great insight, not the Dharma that will make such insight decline. They always pursue the Dharma that will make them attain incomparable insight, not the Dharma that will make them attain minor insight. They pursue the Dharma that will make them attain all that is excellent, not the Dharma that will prevent them from attaining excellent qualities. Pursuing the Dharma in this way, they do not look for worldly profit, even though they read the Dharma, recite it, [F.196.a] contemplate it correctly in accordance with the way it is taught, practice it, and teach it to others. Since they also do not seek to be even so much as praised by others, they establish many sentient beings in that Dharma. Pūrṇa, bodhisattvas who possess this third quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses:

4.­53
“Bodhisattvas who go forth
Are devoted to discipline and ascetic practices;
Thereby increasing their insight,
They cause a rain of wisdom to fall.
4.­54
“Upon hearing the pure and profound Dharma,
They contemplate its meaning with genuine mindfulness,
And practice it properly,
In accordance with the way it is taught.
4.­55
“They always teach it to others on a vast scale,
With a completely pure attitude.
Although they benefit many sentient beings,
There is not the slightest hope of reward in their minds.
4.­56
“Experiencing the taste of excellent qualities,
They firmly follow the Dharma
And establish others into it,
Thereby propagating the teachings of the buddhas.
4.­57
“After having actualized all the qualities
That they have accumulated
During immeasurable eons,
They attract beings onto the path of awakening.
4.­58
“Therefore, after seeking the profound Dharma
That is praised by the buddhas,
Bodhisattvas should teach it to sentient beings.
All excellent qualities will arise on that basis.
4.­59

“Pūrṇa, if bodhisattva great beings carefully guard their discipline and observe ascetic practices, they will possess all the roots of virtue‍—the most excellent merit. Pūrṇa, in the past, countless eons ago, so long ago that the length of time cannot be measured, fathomed, or conceived, a thus-gone one, a worthy one, a perfect buddha appeared in the world. He was endowed with perfect knowledge and conduct. [F.196.b] He was a bliss-gone one, a knower of the world, an unsurpassed guide who tames beings, a teacher of both gods and men. This blessed buddha was named Merugandha. He lived for sixty years. Whenever he taught the Dharma to a gathering, eight hundred million hearers attained the fruition of a worthy one.

4.­60

“Pūrṇa, after the thus-gone one Merugandha had passed into complete nirvāṇa, the sublime Dharma remained for five hundred years. Within seven days after the Thus-Gone One had passed into complete nirvāṇa, most of the great hearers followed in his footsteps and also nirvāṇa. Pūrṇa, just like me, that thus-gone one appeared in the world at a time of the five degenerations. After the great hearers had passed into complete nirvāṇa, most beings thought, ‘If the Dharma of the mendicants is so pleasant and enjoyable, shouldn’t we all go forth as monks?’ So each of them shaved their heads and beards, dressed in saffron-colored Dharma robes, and went forth from their households into homelessness. However, even though they had gone forth, they exclusively engaged in three types of wrong behaviors: they constantly visited and gathered in the houses of householders, they sustained themselves based on strong clinging to profit, and they indulged only in harmful types of livelihood, without ever accumulating merit and wisdom. In that way, they only engaged in those three types of behaviors, without accomplishing anything else.

4.­61

“After one hundred years, when all the great hearers without exception had passed into complete nirvāṇa, these monks were acting like householders. Most of them had discarded the profound discourses of that buddha. They no longer observed their discipline and had abandoned the excellent and refined ascetic practices. None of them were reading and reciting the discourses. Pūrṇa, at that time, as these monks were interested in fulfilling their many desires, [F.197.a] and were thus attached to the pleasures of food and drink, there also lived an extremely kind and caring prince called Damaśrī. While staying in solitude, he began to doubt: ‘What kind of Dharma did the thus-gone one Merugandha realize? These days, his great hearers act carelessly, and it has become impossible to distinguish them from householders!’

4.­62

“At that very moment, a god who had made himself invisible arrived in front of the prince and said, ‘Listen‍—the Dharma that the thus-gone one Merugandha realized is extremely profound, pure, and definitive!’

“ ‘Well,’ inquired the prince, ‘what is this extremely profound, pure, and definitive Dharma that the thus-gone one Merugandha realized?’

4.­63

“ ‘Prince,’ answered the god, ‘this Dharma is beyond form, feeling, perception, formation, and consciousness. It is beyond the aggregates, elements, and sense sources. It is beyond the five sense desires, and it is free from any form of attachment. What the thus-gone one Merugandha taught to sentient beings was this extremely profound, pure, and definitive Dharma, which he had realized.’

4.­64

“The prince then asked, ‘Would it be possible for me to hear and comprehend this Dharma, and then to put it into practice in accordance with the way it is taught?’

“ ‘O prince,’ replied the god, ‘strive one-pointedly with persistent diligence, and it will not be hard for you to receive it!’

4.­65

“Pūrṇa, at that moment, the prince made a commitment: ‘Since I have received such clear encouragement from this god, I must take it to heart, go forth as a monk, and pursue the profound Dharma.’ So he went before his parents, bowed to them, and said, ‘Father and mother, I wish to go forth under the teachings of the thus-gone one Merugandha and pursue his path.’ [F.197.b]

4.­66

“His parents answered, ‘What is the point of abandoning us and going forth? Nowadays, there is not the slightest difference between those who have gone forth under the teachings of that buddha and householders.’ At that moment they spoke these verses:

4.­67
“ ‘The many monks living today
Act carelessly and enjoy the five sense pleasures.
They plow fields and conduct business,
So there is no difference between them and householders.
4.­68
“ ‘There are many people who suffer or are poor,
And others who are unable to support themselves.
Many such people
Are now going forth to sustain their bodies.
4.­69
“ ‘But you were born into a household of the warrior class.
You are already rich, you enjoy the five sense pleasures,
And you are wealthy and opulent.
With such riches, what is the point of your going forth?’
4.­70

“The prince Damaśrī answered his parents with these verses:

“ ‘I am not seeking power;
Even if I attained it, I would abandon it.
Rather, I pursue only the profound Dharma of the Buddha,
As well as a pure discipline.
4.­71
“ ‘Because I heard a god
Who encouraged me to go forth,
I wish to fully realize
The profound Dharma taught by the Buddha.
4.­72
“ ‘As I heard the words of the god,
My mind became utterly joyful.
The teachings of the Buddha might soon vanish,
So I intend to support and protect them.’
4.­73

“Then his parents again spoke to Damaśrī in these verses:

“ ‘The profound discourses have already completely vanished;
No one recites them anymore,
So from whom will you hear
The profound Dharma of the Buddha?
4.­74
“ ‘If there were still beings among the four retinues
Who could recite that profound meaning,
It would make sense for you to go forth,
After hearing it from them.’
4.­75

“The prince Damaśrī again replied with this verse:

“ ‘I will now guard my discipline and engage in ascetic practices
With persistent diligence.
Far away, in mountains and forests,
I will pursue the profound and pure Dharma of the Buddha.’
4.­76

“Pūrṇa, after Damaśrī had uttered this verse, he prostrated and supplicated his parents for permission to go forth‍—which they gave, although in silence. Next, he went directly to the monks, whereupon he shaved his head and facial hair, [F.198.a] donned the saffron-colored Dharma robes, and went forth. After having taken the precepts, he respectfully asked the monks, ‘What are the teachings that the thus-gone one Merugandha gave to his disciples? If I hear those teachings, I will put them into practice in accordance with the way they were taught.’

“Pūrṇa, after he said those words, the monks answered, ‘We have not heard the Dharma from the Thus-Gone One. Instead, we simply emulate the preceptors and teachers, and you should also practice this same Dharma!’

4.­77

“The monk Damaśrī said to the other monks, ‘It is obvious that you have gone forth after renouncing lives in poverty among the low castes. For that reason, you now strive only for food and clothing, and there is not the slightest difference between your behaviors and those of householders. However, from now on you must join me in pursuit of the profound and pure Dharma of the Buddha!’

“At that moment, the many monks replied to the monk Damaśrī in verses:

4.­78
“ ‘We have already received the practices
That we are engaged in,
So that we can acquire food and clothing,
Free from servitude toward the king.
4.­79
“ ‘We are very happy and joyful,
And no one expresses contempt or arrogance toward us.
We are now totally free from
The suffering experienced by householders.
4.­80
“ ‘Since this is nirvāṇa,
It is the most sublime form of happiness.
We do not need
Anything other than this!
4.­81
“ ‘Since the householders always make offerings to us,
We possess many Dharma robes and alms bowls.
We also have a huge quantity of medicine, wealth, and food,
From the many homes of benefactors.’
4.­82

“Pūrṇa, when he heard those verses spoken by the group of monks, an intense feeling of distress arose in the mind of the monk Damaśrī, and he began to shed tears. He went to other temples and asked many other monks the same question: [F.198.b] ‘What are the teachings that the thus-gone one Merugandha gave to his disciples? If I can receive those teachings, I will put them into practice in accordance with the way they were taught.’ Everywhere, the monks answered in the same manner as the first monks had done. Finally, the monk Damaśrī left the monks behind and went alone into the solitude of the mountains and forests, where he yearned to practice one-pointedly the profound Dharma.

4.­83

“At that time, among the hearers who had previously followed the thus-gone one Merugandha, there was a great hearer called Supratiṣṭhita. He practiced the conduct of total seclusion, remained alone in solitary caves, had few desires, and was content. He was very enthusiastic about renunciation, his tasks were completed, and he possessed the six higher perceptions as well as the three types of knowledge. In these ways, he was a great worthy one, similar to Mahākāśyapa who is following my teachings today. At that time, the monk Supratiṣṭhita wrote these verses on the rock surface in the cave where he was staying:

4.­84
“ ‘Beings circle endlessly in saṃsāra
Because of indulging in the experience of sense pleasures.
They enter the charnel ground nurturing enmity.
Thus they experience much meaningless suffering.
4.­85
“ ‘This body is filthy like a corpse;
Unclean substances ooze from its nine orifices.
Just like worms attracted by excrement,
Fools are craving for bodies.
4.­86
“ ‘The root of the five sense desires
Is false conceptualization.
Since the wise do not conceptualize in that way,
The five sense desires vanish from their minds.
4.­87
“ ‘Great desire is born from mistaken concepts,
And afflictions are born from great desire.
Since genuine mindfulness is devoid of clinging,
All remaining afflictions will be exhausted.’ [B4]
4.­88

“Pūrṇa, after a long time had passed since he had left for isolated caves, the monk Damaśrī came across those four verses that had been written by the monk Supratiṣṭhita on the rock surface in the cave where he had been staying. Seeing them, he studied them in his daily recitations, [F.199.a] contemplated their meaning, and soon he developed the five higher perceptions. Then he came to the place where the thus-gone one Merugandha had previously been cremated, and he prostrated to it. He circumambulated the place three times, sat down cross-legged, and vowed not to arise from his seat until he had seen the Thus-Gone One and received the Dharma from him.

4.­89

“Pūrṇa, Śakra, the lord of the gods, knew by heart the discourse taught by the thus-gone one Merugandha called The Eight Hundred Thousand Gateways. Perceiving the extraordinary resolve of the monk Damaśrī, he descended from the Heaven of the Thirty-Three to meet him and expounded to him the discourse of The Eight Hundred Thousand Gateways. He also offered him the dhāraṇīs known as The Four Statements on the Basis of Erudition, The Seven Statements on the Various Aspects, and The Fourteen Statements on the Gateways. The monk Damaśrī, having heard these dhāraṇīs, recited them in his daily recitations, and by memorizing them, obtained the illumination of insight into phenomena. Because of this, the discourses taught by the thus-gone one Merugandha became perfectly clear, and all the discourses that were most auspicious, profound, in accord with emptiness, and in accord with freedom naturally appeared to his mind. He also saw the thus-gone one Merugandha with his saṅgha of monks, the perfumed chamber where he resided, his throne, and his fourfold retinue, as well as all the assemblies, including those of the gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, humans, and nonhumans. Since he had obtained the illumination of insight into phenomena, the monk Damaśrī arose from his seat, set out on the journey back to his homeland, and finally arrived in front of his parents. He then expounded to them those pure discourses that were in harmony with emptiness and freedom, [F.199.b] those most excellent and profound discourses. He then proclaimed praises of the qualities of the Buddha, Dharma, and Saṅgha.

4.­90

“Pūrṇa, upon hearing that Dharma, the parents of the monk Damaśrī, court ladies, ministers, and retinues all developed deep-felt trust, and respectfully said to the monk Damaśrī, ‘Venerable One, please protect us and let us go forth under the teachings of the thus-gone one Merugandha!’ Pūrṇa, at that time, eighty-four thousand beings followed the example of the king and queen and went forth at the same time. They became known collectively as the saṅgha of monks in the assembly of Damaśrī. Pūrṇa, in that way, the monk Damaśrī propagated the teachings of the thus-gone one Merugandha again and established a great number of sentient beings in happiness. Because of the aspirations to protect the sublime Dharma that he had formed in his past lives out of love and compassion, the monk Damaśrī now wandered from region to region, city to city, and country to country, proclaiming the praises of the thus-gone one Merugandha and his hearers. He also extensively taught beings those pure discourses that were in harmony with emptiness and freedom, those most excellent and profound discourses. During that time, the monk Damaśrī was worshiped, venerated, respected, honored, and praised by all beings, and he became highly renowned.

4.­91

“Pūrṇa, after the monk Damaśrī had accomplished the benefit of so many beings on such a vast scale, he eventually passed away. At that point all his students‍—monks and nuns, as well as male and female lay practitioners‍—came together, piled up fragrant wood, and cremated him with reverence. Then they built a reliquary measuring two leagues, [F.200.a] which they respectfully worshiped, venerated, honored, and praised by offering various kinds of flowers, perfumes, ointments, fragrant powders, parasols, victory banners, and flags. Pūrṇa, just before the monk Damaśrī had passed away, he had made the aspiration to be reborn again within this world. In accordance with his aspiration, he was reborn within the warrior class and received the name Smṛtipratilabdha. He went forth under the teachings of the thus-gone one Merugandha three hundred years after the latter had passed into complete nirvāṇa. Recollecting his previous life and aspirations, he once again spontaneously reached the attainment of the dhāraṇī known as The Statements of the Gateways. Through the power of the attainment of this dhāraṇī, he taught on a vast scale to sentient beings discourses that had never been heard before‍—not those that had already been expounded in previous lives.

4.­92

“Pūrṇa, when, among the many monks of Damaśrī, those who had profound insight, were bright and sharp, and had created massive roots of virtue heard the discourses taught by Smṛtipratilabdha, they rejoiced, developed intense trust in them, and eagerly adopted them. They worshiped him respectfully and looked after him. When, among those monks, those with no charisma or qualities, who had dull faculties and were not bright, and had only created minor roots of virtue heard for the first time the Dharma teachings expounded by Smṛtipratilabdha, they did not develop any trust in them, and they did not eagerly adopt them. Instead, they opposed those teachings and criticized them in these words: ‘We have never heard such discourses from preceptors or teachers. We have not even heard them from the great teacher of the past, Damaśrī!’

4.­93

“Pūrṇa, however, those among the disciples with profound insight who relied on the authentic meaning did not get caught up in mere words, but instead relied on their meaning. Because of this, they did not oppose these discourses, [F.200.b] but instead guarded the teachings of the thus-gone one Merugandha and respectfully looked after the monk Smṛtipratilabdha. Pūrṇa, at that time, eight billion monks and nuns, as well as male and female lay practitioners, became followers of the Dharma expounded in the discourses taught by the monk Smṛtipratilabdha.

4.­94

“Pūrṇa, during that time, all the disciples of Damaśrī were thus split into two groups, known respectively as ‘the saṅgha of monks following Damaśrī’ and ‘the saṅgha of monks following Smṛtipratilabdha.’ However, the monk Smṛtipratilabdha never mentioned that he was in fact Damaśrī. Why not? It was because, at that time, everyone claimed that the monk Damaśrī had reached the fruition of a worthy one but not the fruition of a bodhisattva, and he would therefore have created doubts by mentioning who he was; everyone claimed that the monk Smṛtipratilabdha was a bodhisattva and not a worthy one.

4.­95

“Pūrṇa, after the monk Smṛtipratilabdha had benefitted many sentient beings on a vast scale, he passed away. All his many students piled up fragrant wood and cremated him with reverence. His four retinues came together and built a reliquary measuring one league to worship that bodhisattva, that great teacher. They then worshiped that reliquary, respected it, honored it, and praised it by offering various kinds of perfumes, flowers, fragrant powders, ointments, garlands, parasols, banners, and standards. Pūrṇa, just before the monk Smṛtipratilabdha had passed away, he had made the aspiration to be reborn again within this world. In accordance with his aspiration, he was reborn into an important family of householders, and he received the name Yaśas. Then, as he attained recollection of his past lives through the power of his previous aspirations, [F.201.a] he went forth under the teachings of the thus-gone one Merugandha. This happened when he was seven years old, four hundred years after the thus-gone one Merugandha had passed into complete nirvāṇa. Yaśas also reached the attainment of dhāraṇīs, and with this power he was able to teach genuinely to sentient beings discourses that they had never heard before.

4.­96

“When, among all the monks following Smṛtipratilabdha and all the monks following Damaśrī, those who had created massive roots of virtue heard the teachings taught by the monk Yaśas, they became extremely pleased, and all of them experienced joy in the Dharma. Pūrṇa, since those many monks relied on the authentic meaning and were not caught up in the words, upon hearing from the monk Yaśas those extremely profound discourses that they had never heard before and that were in harmony with emptiness and the ultimate, they developed strong trust in them, adopted them eagerly, accepted them without opposition, recited them, and practiced them in accordance with the way they were taught. Pūrṇa, when, among those monks, those who had dull faculties, lacked mental brilliance, and had not previously created massive roots of virtue, heard for the first time those extremely profound discourses taught by the monk Yaśas that were in harmony with emptiness and the ultimate, they did not develop any trust in them, and they did not adopt them eagerly. Instead, they opposed them, denigrated them, and criticized them in these words: ‘We have never heard such Dharma from preceptors or teachers. We have not even heard it from the great teacher of the past, the bodhisattva Smṛtipratilabdha!’

4.­97

“Pūrṇa, at that time, this latter group of monks among those who followed Damaśrī and Smṛtipratilabdha began, out of hostility and jealousy, to criticize the other monks who were utterly pleased by the teachings they had heard from the monk Yaśas and who felt strong trust in them and earnestly adopted them. They did not allow those monks to live with them, nor were they allowed to read, recite, or expound the Dharma together with them. Looking down on the other monks, [F.201.b] they said, ‘This is not the Dharma of the Buddha; these are not the teachings of the great teacher!’ Pūrṇa, at that time, the monk Yaśas propagated the teachings of the thus-gone one Merugandha on a vast scale. When he wandered from city to city, he taught the Dharma to sentient beings and benefitted many of them. As a consequence, eight billion beings gave rise to the mind set on unsurpassed and perfect awakening.

4.­98

“After the monk Yaśas had benefitted many sentient beings in that way, he passed away. At that time seventy thousand of his followers built for him seventy thousand reliquaries that they worshiped, respected, honored, and praised by offering various kinds of perfumes, flowers, fragrant powders, ointments, garlands, parasols, banners, and standards. Pūrṇa, just before the monk Yaśas had passed away, he had formed the aspiration to be reborn again within this world. In accordance with his aspiration, he was reborn within the warrior class. When he was born, many gods proclaimed, ‘Hark! This newborn prince will bring great benefits to sentient beings!’ He therefore became known as Pariṇāyaka.30 When he was fourteen, he went forth under the teachings of the thus-gone one Merugandha, five hundred years after the latter had passed into complete nirvāṇa. The monk Pariṇāyaka recited a great many discourses and treatises, engaged in extensive and profound studies, became an expert in letters, developed perfect eloquence, and mastered the skills of teaching the Dharma.

4.­99

“Pūrṇa, as the monk Pariṇāyaka wandered from town to town, city to city, and country to country, he propagated the teachings of the thus-gone one Merugandha on a vast scale and benefitted many beings. [F.202.a] At that time, the assemblies of monks following Damaśrī, those following Smṛtipratilabdha, and those following Yaśas planned to group together and go meet Pariṇāyaka to refute and disparage his teachings. When he saw those many monks approaching, the monk Pariṇāyaka asked them, ‘What arguments are you planning to use to oppose my teachings? What are you planning to inquire about?’ When they heard those words, the monks were overcome by distress and sorrow, and they did not answer. As such they were unable to oppose the monk Pariṇāyaka.

4.­100

“Pūrṇa, as long as that bodhisattva remained in the world, the teachings of the Buddha spread and flourished. However, after he passed into complete nirvāṇa, the teachings of the Buddha started to vanish. Toward the end, when the Dharma was about to disappear, the monk Pariṇāyaka wandered from town to town, from city to city, and from country to country, teaching the pure and profound discourses that are in harmony with emptiness, in order to benefit many sentient beings. As a consequence, eight hundred million beings gave rise to the mind set on unsurpassed and perfect awakening. After they passed away, all those beings were reborn in the heavens within the world of the gods. Pūrṇa, after having benefitted beings in that way, on the first day following the night when the monk Pariṇāyaka passed away, the teachings of the Buddha vanished. Pūrṇa, since the teachings of the thus-gone one Merugandha had vanished, the teachings of the profound and pure discourses that were in harmony with emptiness also vanished. Pūrṇa, that being so, bodhisattva great beings guard the teachings of the buddhas and perfect their roots of virtue and their accumulations of merit by propagating such profound discourses. [F.202.b]

4.­101

“Pūrṇa, after the bodhisattva Pariṇāyaka passed away, he was reborn in the tenth universe in the direction of the zenith. The buddha residing in that realm at that time was the thus-gone one, the worthy one, the perfect buddha called Sunetra. He went forth under this buddha’s teachings and, due to the roots of virtue and merit he had accumulated in his previous lives, his insight was profound, brilliant, and sharp, and his eloquence was inexhaustible, swift, and unobstructed. For eighty-four thousand years, the monk Pariṇāyaka created virtue by practicing under the teachings of the thus-gone one Sunetra. After he passed away, he was born once again within that same realm, where he encountered the thus-gone one called Expanding Arm, and he subsequently went forth under his teachings. Having created roots of virtue, he pursued unsurpassed and perfect awakening. After he passed away, he was reborn yet again within the same field, only this time in the presence of the thus-gone one, the worthy one, the perfect buddha Fruitful Conduct. He then went forth under his teachings, and for the next seventy thousand years he created roots of virtue with persistent diligence and pursued unsurpassed and perfect awakening. He was then called Śula. The thus-gone one Fruitful Conduct prophesied, ‘After I pass into complete nirvāṇa, this monk Śula will awaken to unsurpassed and perfect buddhahood. He will become a thus-gone one, a worthy one, a perfect buddha called Unimpeded Vision.’

4.­102

“Pūrṇa, bodhisattvas who possess this third quality will achieve all excellent qualities.”

At that moment, the Blessed One uttered these verses to explain this clearly: [F.203.a]

4.­103
“When bodhisattvas hear the profound,
Pure, and definitive Dharma,
They follow it
And teach it to others.
4.­104
“Although the world does not fathom its depths,
The bodhisattvas do not sink.
Maintaining a pure discipline,
They benefit sentient beings on a vast scale.
4.­105
“Since the buddhas taught their retinues
That the narratives and biographies
Illustrate the path to buddhahood,
They are definitely the Dharma.
4.­106
“Altruistic bodhisattvas
Accomplish the benefit of sentient beings.
They preserve the Dharma teachings of the buddhas
And transmit awakening to their retinues.
4.­107
“Bodhisattvas accomplish the benefit of sentient beings
In accordance with the Dharma.
They teach the path of the buddhas to their retinues,
Who come closer to the mind set on awakening.
4.­108
“Since they guard the path of the buddhas
And benefit sentient beings on a vast scale,
They will be revered by the gods, nāgas,
Demons, and rākṣasas, as well as the great beings.
4.­109
“Therefore, if bodhisattvas, upon hearing
The excellent Dharma related to profound and pure emptiness,
Contemplate it and pursue it one-pointedly,
Their insight will increase.
4.­110

“Furthermore, Pūrṇa, (4) since bodhisattva great beings engage in perfect conduct, this sublime conduct will also perfect their roots of virtue and develop excellent merit. What is meant by conduct? Pūrṇa, relying on their virtuous friends, bodhisattvas practice generosity, guard their discipline, cultivate patience, undertake diligence, rest in concentration, and develop their insight as well as their skillful means. Who are the virtuous friends of bodhisattvas? They are those from whom bodhisattvas receive the skillful means taught in the discourses. All the buddhas, hearers, and bodhisattvas who pursue awakening through their extraordinary resolve [F.203.b] are referred to as the virtuous friends of bodhisattvas. Bodhisattvas who possess this fourth quality will achieve all excellent qualities.”

At that moment, the Blessed One uttered these verses:

4.­111
“I have explained to bodhisattvas
That what should be practiced
Is generosity, accompanied by utter joy
And no feeling of regret.
4.­112
“What is meant by joy?
It means that their bodies are filled with joy.
Bodhisattvas should always practice on the path of awakening
With this joyful attitude.
4.­113
“If bodhisattvas, after practicing generosity,
Dedicate this merit to awakening
And accomplish the benefit of sentient beings,
They will themselves be benefitted in ways that cannot be fathomed.
4.­114
“When bodhisattvas see a beggar,
They perceive him as a buddha and think,
‘This person approached me today
And offered me the path of awakening.
4.­115
“ ‘As a consequence,
I will reach the pure fields.
This person has revealed to me the Buddha
And is teaching me the path to buddhahood.
4.­116
“ ‘By meeting this person today,
I will receive a very great gain!’
With their bodies filled with joy,
They do not wish for anything else.
4.­117
“If someone31 were to approach them,
They would greet this person from a distance
And say, ‘What do you need?
I will give you anything!’
4.­118
“If this person answered, ‘I do not need anything,’
The bodhisattvas would be delighted and think,
‘This person simply said those words
Because he wants to guide me.
4.­119
“ ‘What interests this noble being
Is the Dharma teaching of having few desires and contentment.
He has come here today and instructed me in it
To provide me with the circumstance leading to awakening.
4.­120
“ ‘Thanks to this person,
I have now received the Dharma.
As you say, “I do not need anything,”
Those are excellent words!’
4.­121
“But if this person answered,
‘I need such and such; please give it to me!’
The bodhisattvas would joyfully
Offer whatever they possess.
4.­122
“If they do not give rise to regrets
After practicing generosity,
Their minds will always be joyful,
Since they have recollected the path of the Buddha.
4.­123
“When they practice generosity, they dedicate the merit thus:
‘Since all sentient beings are deserving, [F.204.a]
I will free them all from poverty
And satisfy them all.’
4.­124
“Practicing the path of awakening, they make this aspiration:
‘May sentient beings who hear my name
Naturally become content
And free from miserliness and attachment.
4.­125
“ ‘May all beings in my country,
Who practice the path, become content,
Give up their attachment to the five sense pleasures,
And aspire to go forth.
4.­126
“ ‘Through such boundless conduct
And the dedication of this generosity,
May I always be generous,
And may all beings follow in my footsteps.’
4.­127
“When bodhisattvas practice generosity,
Their love touches all sentient beings.
Therefore, within all worlds,
There is no comparable happiness.
4.­128
“Take the example of a rich,
Wealthy, and prosperous householder
Who has but a single son,
Who has been far away for many years.
4.­129
“Hearing that his son is coming home,
The whole body of that householder is filled with joy.
Knowing that his son is finally returning,
He is as thrilled as when his son was born.
4.­130
“Likewise, when bodhisattvas see beggars,
Their minds become utterly delighted.
Yet the joy experienced by the householder
Does not match even a sixteenth fraction of their delight.
4.­131
“When they hear about someone practicing generosity,
Their minds become utterly delighted.
Nothing can compare to the joy
That arises on the basis of love.
4.­132
“Take the example of a king who orders
The limbs of a criminal to be cut off.
When the executioner has led him to the scaffold
And is about to strike him with his weapon,
4.­133
“The king may pardon him and let him live.
In that case, the man will be utterly overjoyed.
Still, even that joy cannot match the delight
Of bodhisattvas who are generous toward destitute beings.
4.­134
“When bodhisattvas cultivate the path,
They do not search for a field of merit.
Rather, if a beggar is present, they practice generosity,
Thereby reaching a state of immense joy.
4.­135
“When bodhisattvas see buddhas,
Worthy ones, or solitary buddhas,
They will respectfully approach them and worship them,
Since they know that they are hard to meet.
4.­136
“Because bodhisattvas are majestic, brilliant, and sharp,
And because their minds are gentle,
They aspire to develop excellent qualities, pursue the path,
And worship the Buddha and the Saṅgha. [F.204.b]
4.­137
“They worship the blessed buddhas,
As well as their hearers,
With altruism and respect.
But they do not worship others, such as gods and spirits.32
4.­138
“When they see some of the solitary buddhas
Who have independently attained nirvāṇa
And who possess such qualities,33
They worship them as well.
4.­139
“Because bodhisattvas know the virtuous or nonvirtuous characters
Of the fields of merit,
Those who are wise in the world
Do not worship evil extremists.
4.­140
“They carefully maintain their discipline,
Their love pervades all sentient beings,
Their diligence is matchless,
And they are endowed with immense patience, insight, and erudition.
4.­141
“Since they possess such qualities,
They become leaders of all worlds.
They actualize the awakening of the buddhas
And turn the unsurpassed wheel.
4.­142
“If bodhisattvas accomplish
These four qualities,
All the roots of virtue
Will manifest.
4.­143
“All the excellent qualities that are accomplished
Over countless millions of eons
Are included here
Within this bodhisattva path.
4.­144
“Therefore, bodhisattvas
Should always cultivate love.
They should aspire to go forth
And remain in mountains, forests, or remote places.
4.­145
“Constantly pursuing the pristinely pure,
Profound, and definitive Dharma,
They should develop themselves
By observing bodhisattva conduct.”
4.­146

This was the fourth chapter, The Possession of Roots of Virtue.


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”).
n.­20
We have been unable to identify the types of cloth mentioned in this list, apart from kāśīkā cloth, which is the name of fabric produced in Kāśī (Vārāṇasī). Perhaps the others are also names of fabrics from cities known for their production of fine fabrics.
n.­21
Translated based on the Kangxi, Yongle, and Stok Palace editions: ’grul. Degé reads: ’drul.
n.­22
Translated based on the Stok Palace edition (smra dka’) and the Chinese translation: 難與語 (“difficulty with words”). Degé reads: smra dga’ (“fond of talking”).
n.­23
Here we have emended Degé’s lam log can (“following wrong paths”) to ma log can, in accordance with the Chinese translation: 無反復, (“not to return something”), since the general pattern throughout these verses is to have terms with similar meanings next to each other. Different variants for this line are found in the Tibetan editions: byas pa mi gzo lam log can (Degé, Choné), bya dka’ mi bzod le lo can (Stok Palace), byas pa mi gzo snyams log can (Lhasa), bya dga’ myi bzod leb log can (Yongle), byas pa mi bzod lam log can (Kangxi), and byas pa mi bzo lim log can (Narthang).
n.­24
Here, we have preferred the Narthang, Kangxi, Yongle, Lhasa, and Chinese versions, all of which, unlike the Degé version, negate the verb “to cultivate.”
n.­25
The Comparative Edition wrongly has smas pa here instead of smras pa, archaic for “wounded,” as it appears in the Degé edition.
n.­26
Translated based on the Kangxi and Yongle editions (sems), and the Chinese translation (思). Degé reads: bzod (“patience”).
n.­27
Translated based on the Kangxi (mi byed) and Yongle (myi byed) editions, and the Chinese translation (不作). Degé reads: bzod byed (“I will remain patient”).
n.­28
Translated based on the Stok Palace edition (gal te ngan pas lan byas na) and the Chinese translation (若還以惡報). Degé reads: gal te ngan pa’i las byas na (“If I commit negative actions”).
n.­29
Translated based on the Narthang, Kangxi, Yongle, and Lhasa editions: ’dod pa mang ba. Degé reads: ’dod pa med pa.
n.­30
Meaning “leader.”
n.­31
Here we have emended dga’ zhing (“joyfully”), as found in the different Tibetan editions, to ’ga’ zhig, in accordance with the Chinese translation (若有人: “if there were someone…”). The Tibetan could be the result of a two-stage scribal error: first, an accidental error transforming ’ga’ to dga’, based on the appearance of dga’ in the previous verse; then, a deliberate “correction” of zhig to zhing, to “make sense” of dga’.
n.­32
Translated based on the Narthang and Lhasa editions (lha ’dre) and the Chinese translation (天神). Degé reads: lha klu (“gods and nāgas”). Most instances of lha ’dre in Tibetan Kangyur discourses appear in texts translated from Chinese.
n.­33
Translated based on the Narthang, Kangxi, Yongle, Lithang, Choné, and Lhasa editions: yon tan ldan. Degé reads: yon tan bden.

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.­12

Damaśrī

Wylie:
  • da ma shi ri
Tibetan:
  • ད་མ་ཤི་རི།
Sanskrit:
  • damaśrī
Chinese:
  • 陀摩尸利

A prince living in the past at the time of the buddha Merugandha.

Located in 20 passages in the translation:

  • 4.­61
  • 4.­70
  • 4.­73
  • 4.­75-77
  • 4.­82
  • 4.­88-92
  • 4.­94
  • 4.­96-97
  • 4.­99
  • g.­72
  • g.­90
  • g.­91
  • g.­116
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.­19

elements

Wylie:
  • khams
Tibetan:
  • ཁམས།
Sanskrit:
  • dhātu
Chinese:
  • 種

One way of describing experience and the world in terms of eighteen elements (eye and form, ear and sound, nose and odor, tongue and taste, body and touch, mind and mental objects, to which the six consciousnesses are added).

Located in 10 passages in the translation:

  • 2.­5
  • 3.­64-65
  • 3.­112-113
  • 3.­116
  • 4.­63
  • 7.­3-5
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.­24

Expanding Arm

Wylie:
  • rab tu ’phel ba’i dpung
Tibetan:
  • རབ་ཏུ་འཕེལ་བའི་དཔུང་།
Sanskrit:
  • —
Chinese:
  • 増肩

A thus-gone one of the past.

Located in 1 passage in the translation:

  • 4.­101
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.­28

five higher perceptions

Wylie:
  • mngon par shes pa lnga
Tibetan:
  • མངོན་པར་ཤེས་པ་ལྔ།
Sanskrit:
  • pañcābhijña

Divine sight, divine hearing, knowledge of the minds of others, remembrance of past lives, and ability to perform miracles. See “six higher perceptions,” the same list with the addition of “ability to destroy mental defilements,” which can only be attained by Buddhist practitioners.

Located in 1 passage in the translation:

  • 4.­88
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.­37

Fruitful Conduct

Wylie:
  • gdon mi za ba’i spyod pa
Tibetan:
  • གདོན་མི་ཟ་བའི་སྤྱོད་པ།
Sanskrit:
  • —
Chinese:
  • 不空行

A thus-gone one of the past.

Located in 1 passage in the translation:

  • 4.­101
g.­38

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva
Chinese:
  • 揵闥婆

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 2 passages in the translation:

  • 4.­89
  • 8.­12
g.­39

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa
Chinese:
  • 迦樓羅

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 1 passage in the translation:

  • 4.­89
g.­43

Heaven of the Thirty-Three

Wylie:
  • sum cu rtsa gsum lha’i gnas
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་ལྷའི་གནས།
Sanskrit:
  • trāyastriṃśa
Chinese:
  • 忉利天

The second lowest of the six heavens of the desire realm, located on top of Mount Sumeru in the Buddhist cosmology.

Located in 2 passages in the translation:

  • 4.­89
  • g.­82
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.­54

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara
  • kiṃnara
Chinese:
  • 緊那羅

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 1 passage in the translation:

  • 4.­89
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.­59

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa
Chinese:
  • 摩訶迦葉

A senior student of Buddha Śākyamuni, famous for his austere lifestyle.

Located in 1 passage in the translation:

  • 4.­83
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.­63

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga
Chinese:
  • 摩睺羅伽

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Located in 1 passage in the translation:

  • 4.­89
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.­67

Merugandha

Wylie:
  • me ro gan dha
Tibetan:
  • མེ་རོ་གན་དྷ།
Sanskrit:
  • merugandha
Chinese:
  • 彌樓揵馱

A past buddha who lived countless eons ago.

Located in 25 passages in the translation:

  • 4.­59-63
  • 4.­65
  • 4.­76
  • 4.­82-83
  • 4.­88-91
  • 4.­93
  • 4.­95
  • 4.­97-100
  • g.­12
  • g.­72
  • g.­90
  • g.­91
  • g.­94
  • g.­116
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.­70

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga
Chinese:
  • 龍神

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 9 passages in the translation:

  • 2.­28
  • 3.­11
  • 3.­126
  • 4.­89
  • 4.­108
  • 6.­9
  • 8.­12
  • n.­32
  • n.­42
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.­72

Pariṇāyaka

Wylie:
  • rab tu ’dren pa
Tibetan:
  • རབ་ཏུ་འདྲེན་པ།
Sanskrit:
  • pariṇāyaka
Chinese:
  • 導師

Reincarnation of Damaśrī, prince living in the past at the time of the buddha Merugandha.

Located in 4 passages in the translation:

  • 4.­98-101
g.­73

perfumed chamber

Wylie:
  • dri gtsang khang
Tibetan:
  • དྲི་གཙང་ཁང་།
Sanskrit:
  • gandhakuṭī
Chinese:
  • 精舍

Term that was first used in reference to the Buddha’s personal residence. Later, after the Buddha’s passing, the term came to denote the inner chamber of Buddhist monasteries in India, where a Buddha statue was housed to represent the Buddha’s residence at the monastery.

Located in 2 passages in the translation:

  • 4.­89
  • 5.­26
g.­74

preceptor

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya
Chinese:
  • 和上

A personal preceptor and teacher.

Located in 5 passages in the translation:

  • 3.­17
  • 4.­76
  • 4.­92
  • 4.­96
  • g.­96
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.­77

purification

Wylie:
  • rnam par byang ba
Tibetan:
  • རྣམ་པར་བྱང་བ།
Sanskrit:
  • vyavadāna
Chinese:
  • 清淨

The purification of affliction (saṃkleśa).

Located in 2 passages in the translation:

  • 4.­33
  • g.­1
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.­82

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra
Chinese:
  • 釋, 帝釋

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 4 passages in the translation:

  • 4.­89
  • 6.­27
  • 6.­30-31
g.­86

sense source

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana
Chinese:
  • 入

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 13 passages in the translation:

  • 2.­5
  • 3.­64-66
  • 3.­112-113
  • 3.­116
  • 4.­63
  • 7.­3-5
  • 7.­19-20
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.­89

six higher perceptions

Wylie:
  • mngon par shes pa drug
Tibetan:
  • མངོན་པར་ཤེས་པ་དྲུག
Sanskrit:
  • ṣaḍabhijñā
Chinese:
  • 六神通, 六通

Divine sight, divine hearing, knowledge of the minds of others, remembrance of past lives, ability to perform miracles, and ability to destroy all mental defilements.

Located in 3 passages in the translation:

  • 4.­83
  • 7.­28
  • g.­28
g.­90

Smṛtipratilabdha

Wylie:
  • dran pa thob pa
Tibetan:
  • དྲན་པ་ཐོབ་པ།
Sanskrit:
  • smṛtipratilabdha
Chinese:
  • 得念

Reincarnation of Damaśrī, prince living in the past at the time of the buddha Merugandha.

Located in 8 passages in the translation:

  • 4.­91-97
  • 4.­99
g.­91

Śula

Wylie:
  • shu la
Tibetan:
  • ཤུ་ལ།
Sanskrit:
  • śula
Chinese:
  • 首羅

Reincarnation of Damaśrī, prince living in the past at the time of the buddha Merugandha.

Located in 1 passage in the translation:

  • 4.­101
g.­93

Sunetra

Wylie:
  • legs pa’i spyan
Tibetan:
  • ལེགས་པའི་སྤྱན།
Sanskrit:
  • sunetra
Chinese:
  • 善眼

A thus-gone one of the past.

Located in 1 passage in the translation:

  • 4.­101
g.­94

Supratiṣṭhita

Wylie:
  • shin tu brtan pa
Tibetan:
  • ཤིན་ཏུ་བརྟན་པ།
Sanskrit:
  • supratiṣṭhita
Chinese:
  • 堅牢

A hearer who lived in the past and was a disciple of the buddha Merugandha.

Located in 2 passages in the translation:

  • 4.­83
  • 4.­88
g.­96

teacher

Wylie:
  • slob dpon
Tibetan:
  • སློབ་དཔོན།
Sanskrit:
  • ācārya
Chinese:
  • 師

A spiritual teacher (sometimes more specifically the deputy or substitute of the upādhyāya).

Located in 4 passages in the translation:

  • 3.­17
  • 4.­76
  • 4.­92
  • 4.­96
g.­97

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala
Chinese:
  • 十力

The ten strenghts of a buddha: reflection, intention, application, insight, aspiration, vehicle, conduct, manifestation, awakening, and turning the Dharma wheel.

Located in 3 passages in the translation:

  • 4.­41
  • 7.­16-17
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.­100

three types of knowledge

Wylie:
  • rig pa gsum
Tibetan:
  • རིག་པ་གསུམ།
Sanskrit:
  • trividyā
Chinese:
  • 三明

The three kinds of supernormal cognition among the six supernormal powers (六神通). Applied to buddhas they are called 三達, and applied to worthy ones they are called 三明. They are the power of divine vision (天眼通), whereby they can observe the full course of passage by sentient beings through the six destinies; the power of the knowledge of previous lifetimes (宿命通), (宿住通), whereby they know the events of countless kalpas of previous lifetimes experienced by themselves, as well as by all the beings in the six destinies; and the power of the extinction of contamination (漏盡通), whereby they completely extinguish all the afflictions of the three realms and thus are no longer subject to rebirth in the three realms. In the Abhidharmakośabhāṣya (倶舍論) 27, the three are termed 住智識證明, 死生識證明, and 漏盡識證明 (Skt. tri-vidya, tisrovidyāḥ, traividya; Pāli ti-vijjā; Tib. rig pa gsum).

Located in 1 passage in the translation:

  • 4.­83
g.­104

Unimpeded Vision

Wylie:
  • thogs ma mi mnga’ ba’i spyan
Tibetan:
  • ཐོགས་མ་མི་མངའ་བའི་སྤྱན།
Sanskrit:
  • asaṅganetra
Chinese:
  • 無礙眼

A thus-gone one of the past.

Located in 1 passage in the translation:

  • 4.­101
g.­106

Vārāṇasī

Wylie:
  • bA ra NA si
Tibetan:
  • བཱ་ར་ཎཱ་སི།
Sanskrit:
  • vārāṇasī
Chinese:
  • 波羅奈

Definition from the 84000 Glossary of Terms:

Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds, Toh 340.

Located in 6 passages in the translation:

  • 4.­43
  • 5.­24
  • n.­6
  • n.­20
  • n.­39
  • g.­13
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.­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
g.­114

worthy one

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat
Chinese:
  • 阿羅漢

A person who has accomplished the final fruition of the path of the hearers and is liberated from saṃsāra.

Located in 8 passages in the translation:

  • 3.­15
  • 4.­59
  • 4.­83
  • 4.­94
  • 4.­101
  • 4.­135
  • 8.­9
  • g.­100
g.­115

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa
Chinese:
  • 夜叉

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 3 passages in the translation:

  • 4.­89
  • 6.­9
  • 8.­12
g.­116

Yaśas

Wylie:
  • ya sha
Tibetan:
  • ཡ་ཤ།
Sanskrit:
  • yaśas
Chinese:
  • 耶舍

Reincarnation of Damaśrī, prince living in the past at the time of the buddha Merugandha.

Located in 6 passages in the translation:

  • 4.­95-99
  • n.­6
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    The Questions of Pūrṇa

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