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གང་པོས་ཞུས་པ།

The Questions of Pūrṇa
Great Compassion

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

Toh 61

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

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

First published 2020

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.


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.”

6.­2

At that moment, the Blessed One knew the thought that had arisen in the mind of the venerable Mahāmaudgalyāyana and he said, “Thus it is, Maudgalyāyana, thus it is! The thus-gone ones indeed possess great compassion. If my hearers heard about such great compassion, they would become perplexed and lose their inspiration. Maudgalyāyana, you would become perplexed and lose your inspiration if I were now so much as to describe fully how much compassion I had in the past when I was practicing bodhisattva conduct, let alone speak of the great compassion of the thus-gone ones.”

“Very well, Blessed One,” said the venerable Mahāmaudgalyāyana, [F.208.a] “but please do tell us at least just a little about your great compassion as you practiced bodhisattva conduct in the past.”

6.­3

“Maudgalyāyana,” continued the Blessed One, “listen carefully and keep my words in mind. I shall explain a little to you of my great compassion when I practiced bodhisattva conduct in the past, with some examples of it. The extent of the great compassion I had when I was practicing bodhisattva conduct in the past would be impossible to express, indeed; but that great compassion was based on four attitudes. What were those four attitudes?40 The point about the great compassion of bodhisattvas is this: it is the extent to which they abide by great compassion that determines the extent to which bodhisattvas accomplish the Dharma of the Buddha; that is what is called great compassion.


6.­4

“Maudgalyāyana, in the past, because of the great compassion of that kind that I had for sentient beings, and the great aspirations of that kind that I made for them, however many beings were suffering within the great Hell of Ceaseless Torment, the great Black Line Hell, Crushing Hell, Reviving Hell, Wailing Hell, Great Wailing Hell, Hot Hell, and Extremely Hot Hell, for the sake of each of them I always experienced whatever sufferings they were experiencing in those great hells for as long as their negative karma was not purified, without feeling any discouragement.

6.­5

“Maudgalyāyana, if there were any causes and conditions to bring about for the benefit of sentient beings, I would readily undertake all of them and liberate those sentient beings from the great hells. I would readily take upon myself the hellish suffering of every single sentient being until all of them had purified their negative karma, and during that time I never felt any discouragement. Maudgalyāyana, after giving rise to such an aspiration and such great diligence, I asked the wise ones, such as the buddhas and their hearers, [F.208.b] ‘Might such appropriate causes and conditions as these suffice to take on suffering and liberate beings from the hells?’ Maudgalyāyana, when the wise heard this, they praised me for my erudition41‍—they praised the fact that I had given rise to the mind set on awakening and was then practicing generosity, guarding my discipline, cultivating patience, engendering diligence, and attending virtuous friends. Maudgalyāyana, when I heard this, I gave rise to the extraordinary resolve of pursuing the Dharma with great diligence. I cultivated diligence in order to receive the sublime, excellent Dharma of the Buddha. I cultivated patience in order to master the perfections.

6.­6

“Maudgalyāyana, how did I cultivate patience? In the past, when I was a bodhisattva, I gave rise to this mindset: ‘Suppose all the sentient beings living in the universes of the ten directions‍—whether they have form or not, whether they have perception or not, and whether they have neither perception nor nonperception‍—were to obtain a human life form, come to me, and say, “You have given rise to the mind set on unsurpassed and perfect awakening, yet we lack a great many sense pleasures as well as basic necessities. If you cannot provide these things to us, you will never attain unsurpassed and perfect awakening!”

6.­7

“ ‘Even if those beings were to rebuke me with harsh words, criticize me with untrue accusations, or, out of hostility, harm me physically with swords, sticks, and stones, I will then never be angry or regretful. Instead I will tame my mind, thinking, “Those beings are deluded, ignorant, and devoid of insight, so they commit deluded actions. This being so, [F.209.a] if I were to become angry and resentful toward those deluded and ignorant beings, how would I be different from them? They have not yet entered the virtuous path, but I have, so I should now earnestly take their sufferings upon myself. Without giving rise to any thought of anger, I should accommodate both the good and the bad, just like the earth does.” ’ It was with that mindset, Maudgalyāyana, that in the past I cultivated patience.

6.­8

“Furthermore, Maudgalyāyana, for a long time I have constantly perceived all sentient beings as if they were my only child. Take the example of a rich, wealthy, and affluent householder surrounded by male and female servants, as well as other staff. After performing hundreds of rituals, he becomes the father of a son. His son is very dear to him, so he never tires of looking at his son. Maudgalyāyana, that householder always looks for the best circumstances for his son. He always provides him with the best things as well as his support, and he never gives him anything that would harm him or disadvantage him. Similarly, Maudgalyāyana, for a long time I have constantly perceived all sentient beings as if they were my only child. Thus, for a long time I have constantly looked after what is best for them and supported them. On the other hand, I have never given them anything that would harm or disadvantage them. Maudgalyāyana, for a long time I have constantly taught the genuine path to sentient beings who have lost the way, or entered a mistaken path. By doing so, I have established them on the genuine path. Maudgalyāyana, for those reasons, you should know that for a long time the Thus-Gone One has regarded sentient beings with strong affection, perceiving them as a beloved and dear only child.


6.­9

“Maudgalyāyana, in the past, a large group of merchants once set out on the path during the night. At some point, they took a wrong turn and lost their way. Because the night was very dark, none of them knew in which direction to proceed, so they started shouting: ‘We are lost! [F.209.b] We have no protectors, no refuges, and no support. Is there anyone‍—whether god, nāga, yakṣa, human, or nonhuman‍—who will show us the way, so that we can return to the right path? Who will be so kind as to help us and illuminate this wrong and fearsome path in the middle of this dark night?’

6.­10

“Maudgalyāyana, at that time, a non-Buddhist sage was living in a grass hut in the middle of that isolated forest. Amidst the darkness of the night, he heard the pitiful screams of the merchants and thought, ‘Those merchants are out during this dark night; they must have lost their way and strayed into this isolated forest. If I don’t give them shelter, it would be immoral, and those merchants could be endangered or killed by tigers, lions, wolves, elephants, and jackals, or by other ferocious predators.’

6.­11

“Maudgalyāyana, at that moment, the sage shouted loudly to the merchants, ‘Hey, merchants! Don’t be afraid! I will give you shelter and show you the correct path with my torch.’ When they heard the words of the sage, the merchants were relieved. The sage then wrapped cotton cloth around both his hands, soaked them in oil, and lit them on fire. With these torches, he then showed the path to the merchants.

“Maudgalyāyana, in that instant, each of the merchants thought, ‘This sage is truly amazing! He is helping us without a care for his own body or life!’

6.­12

“Maudgalyāyana, while the sage was showing the path to the merchants with the light from his burning hands, great compassion for sentient beings arose in his mind and he thought, ‘When I awaken to unsurpassed and perfect buddhahood, may I illuminate sentient beings who have embarked on mistaken paths with the light of the Dharma, and may I show them the correct path.’

6.­13

“Maudgalyāyana, [F.210.a] during that time, the body and mind of the sage remained without wavering in the slightest, even though both his hands were on fire. How is this possible? Because bodhisattvas who observe this superior resolve do not cling to their bodies or lives when they pursue the benefit of others. As a consequence of practicing generosity with this pure attitude, the hands of the sage remained unharmed, and he did not suffer from any injury. The merchants found their way; and at dawn, when they saw that the hands of the sage were unharmed, they became amazed and thought, ‘This sage possesses great, miraculous power. During the whole night, he showed us the way by illuminating our way with his two hands burning, but now there is not even the slightest trace of burns on his hands. He must surely have achieved a high level of conduct and possess great qualities!’

6.­14

“Maudgalyāyana, the merchants then said to the sage, ‘The fact that you have endured this extreme hardship is truly excellent! Now, what kind of reward would you like in return for your help?’

‘O merchants,’ replied the sage, ‘I wish to attain unsurpassed and perfect awakening, liberate beings like you from their sufferings in saṃsāra, and show the correct path to beings who are following a wrong path.’

6.­15

“At that moment, the merchants became utterly delighted and asked, ‘But how may we repay your kindness?’ As an answer, the sage said, ‘Practice virtue one-pointedly, and do not be careless! Merchants, practice in accordance with the teachings!’ Overjoyed, the merchants respectfully paid homage to the sage and dispersed.

6.­16

“Maudgalyāyana, I was the non-Buddhist sage who at that time [F.210.b] showed the path to the merchants by setting both his hands on fire. Do not think that this was someone else. The one thousand two hundred monks present today were those merchants. Maudgalyāyana, for a long time the Thus-Gone One has given fearlessness to sentient beings who experience fear and terror, he has shown the correct path to sentient beings who are following a wrong path, he has helped blind persons to recover flawless vision, and he has healed sentient beings who are afflicted by severe diseases. For those reasons, you should know that for a long time the Thus-Gone One has been extremely compassionate toward sentient beings.


6.­17

“Furthermore, Maudgalyāyana, in the past, there was a great eon of sickness here in this world of Jambudvīpa, during which Īśvarasena appeared in the world. He ruled over eighty-four thousand cities and possessed great powers. At one point, while his principal queen was pregnant, she could cure others’ diseases merely by touching them with her hands or other body parts. Eventually, when her pregnancy came to its term, she gave birth to a son. As soon as her son was born, he proclaimed, ‘I have the power to cure all diseases.’

6.­18

“The moment he was born, the gods and spirits42 of the world proclaimed in unison, ‘This newborn son of the king is a Healer of Men!’ Since those words were heard everywhere, he was given the name Healer of Men.

6.­19

“People who were afflicted by diseases were led to the prince and shown to him. He would then touch them with his hands or with another part of his body, thereby curing all their diseases and restoring their well-being. In this way, all sick persons living in the world [F.211.a] were taken to the prince and shown to him. By merely touching them with his hands, all their diseases were cured and their well-being was totally restored. Maudgalyāyana, after Healer of Men had cured diseases in that way for a thousand years, he passed away. After he died, sick persons still came to see him but, hearing of his death, they despaired and cried out of grief, ‘Who will now liberate us from the suffering of our sicknesses?’ So they inquired where the prince Healer of Men had been cremated and, once they knew where the cremation had taken place, they went there, collected his bones, and crushed them into a powder. When they rubbed their bodies with this powder, all their diseases were cured, and they exclaimed, ‘The prince Healer of Men still has the power to cure sicknesses!’

6.­20

“Maudgalyāyana, since they were used in that way to cure diseases, the bones gradually became exhausted. After all the bones had been used, sick persons would come to the cremation ground and pick up earth, ashes, or charcoal. When they rubbed those substances on their bodies, they too became healed from all their diseases. Maudgalyāyana, in that way, during the great eon of sickness, the prince Healer of Men healed those persons afflicted by sicknesses through such skillful means.

6.­21

“Maudgalyāyana, at that time, I was this prince called Healer of Men who cured the diseases of those unprotected and defenseless sentient beings afflicted by the intense suffering of sickness. Do not think that this was someone else. After I awoke to unsurpassed and perfect buddhahood, I began healing sentient beings with the medicine of great insight, bringing their sufferings to a complete end. Maudgalyāyana, just as I benefitted sentient beings by taking birth for their sake, you should know that, as a consequence of those acts, I have now once again deliberately taken birth in order to benefit sentient beings. [F.211.b]


6.­22

“Furthermore, Maudgalyāyana, in the past, I was once walking alone, without any friend, when a ferocious predator wanting to kill me and eat my flesh appeared in front of me. Just before I died, I gave rise to the mind set on awakening and made this aspiration, ‘After I die, may I be reborn as a large animal in this isolated forest, and may some ferocious predators kill me and thereby become fulfilled and satisfied.’ Why did I make this aspiration? Because those ferocious predators always kill and eat the flesh of small animals, and so they repeatedly commit the wrongdoing of killing. Nevertheless, they never feel satiated and satisfied. This is the reason why I made the aspiration, ‘May I be reborn here as a large animal, and may I bring fulfillment and satisfaction to those flesh eaters and blood drinkers.’

6.­23

“As soon as I died, I was miraculously reborn in that forest as a large animal, bringing fulfillment and satisfaction to the ferocious flesh-eating and blood-drinking predators. Similarly, for myriads of lifetimes I have deliberately taken birth to benefit sentient beings. Maudgalyāyana, even if I were to spend an eon or more to describe all the instances in the past when I practiced bodhisattva conduct and satisfied sentient beings suffering from hunger and thirst by offering my flesh and blood, there would be no end to those accounts. Maudgalyāyana, in the past, I thus gave rise to a compassionate attitude toward sentient beings afflicted by suffering.


6.­24

“Furthermore, Maudgalyāyana, I remember that in the past, I once saw some beings afflicted by suffering. Seeing them, I thought, ‘It would not be right if I were to abandon these beings without protection.’ So I approached them and asked, ‘What kind of suffering are you experiencing? [F.212.a] What do you wish for?’

“They answered, ‘We are extremely hungry and thirsty!’

“Upon hearing those words, I replied, ‘What kind of food and drink do you want?’

6.­25

“They replied, ‘We are blood drinkers and flesh eaters. If you give us flesh and blood, we will become pleased and healthy.’ So I granted them what they wanted by cutting off my flesh, drawing blood from my body, and offering this to them. However, Maudgalyāyana, at that time I never felt any regret, sense of loss, sorrow, or depression. Instead, for a long time I continued my aspiration to practice such generosity with the thought, ‘The more flesh I cut off from my body, the more suffering in saṃsāra will come to an end.’ Therefore, even though I practiced generosity in that way, I always felt utterly joyful and happy. You should know that, for those reasons, the Thus-Gone One is extremely compassionate toward sentient beings.


6.­26

“Furthermore, Maudgalyāyana, I remember that in the past, there was a king called Mahābala who possessed the great power of excellent qualities and had accumulated many roots of virtue. At that time, King Mahābala told himself, ‘I should henceforth arrange elaborate offerings and gifts and satisfy sentient beings!’ So he prepared such great offerings and gifts; he gave away food to those who wished for food, and drink to those who wished for drink. Similarly, he gave away clothing, bedding, gold, silver, precious substances, chariots, mounts, and wealth; precious gems such as cat’s eye, emerald, crystal, beryl, coral, and moonstone; and flowers, perfumes, garlands, ointments, fragrant powders, silken streamers, parasols, banners, boys, girls, male servants, female servants, [F.212.b] workers, horses, elephants, oxen, sheep, and fields. He joyfully gave away all those things to those who wished for them.

6.­27

“Maudgalyāyana, in that way, King Mahābala practiced generosity on a vast scale. At that time, Śakra, lord of the gods, thought, ‘I should create obstacles for this king, to prevent him from reaping the fruits of his offerings!’ With this thought in mind, he manifested himself as a brahmin, went to the place where the king was residing, and asked, ‘What kind of things are you giving away in this great offering that you have arranged?’

“The king replied, ‘Brahmin, I am giving away all the wealth that I possess, without any reservations.’

6.­28

“The brahmin continued, ‘If such is your promise, are you able to give me what I ask for?’

“ ‘Haven’t I already said that I am giving away everything I possess?’ replied King Mahābala.

“ ‘Your Majesty,’ said the brahmin, ‘if this is so, I want the limbs of your body.’

“The king thought, ‘This brahmin does not wish for wealth or food. He came here today with the wish to disrupt my great offering. If I do not give him the limbs of my body, my great offering will be disrupted.’ So he said to the brahmin, ‘I will give you the limbs of my body; I will cut them off and you can take them with you.’

6.­29

“ ‘Your Majesty,’ answered the brahmin, ‘will you not regret the words you are pronouncing now?’

“ ‘I will not have any regrets,’ said King Mahābala. ‘Even if a horde of beggars should come here today from the four directions, I would satisfy them all.’

“The brahmin said, ‘If it is so difficult to satisfy me alone, it goes without saying that it will be difficult to satisfy all the many others!’

“Then King Mahābala took a sharp knife, cut off one of his hands, and said to the brahmin, ‘Take this hand with you.’ [F.213.a]

6.­30

“Maudgalyāyana, when King Mahābala cut off his hand, his mind did not waver, and he did not feel any regret. Since he had practiced generosity one-pointedly and had given away all his possessions in that way, his hand remained unharmed. Then King Mahābala cut off the other limbs of his body with the knife and gave them to the brahmin, but they reappeared. Maudgalyāyana, as a consequence, however, the divine merit of Śakra, lord of the gods, became exhausted. Experiencing intense pain and suffering, he cried out loudly and fell into the great Hell of Ceaseless Torment in that very body.

6.­31

“Maudgalyāyana, at that time, I was King Mahābala, who gave away his body. Do not think that this was someone else. And Devadatta was Śakra, lord of the gods, who wished to create obstacles to the king’s great offering. Do not think that this was someone else either. Maudgalyāyana, at that time, the foolish Devadatta wanted to create obstacles to my offering out of jealousy and anger, but he could not disrupt it. Instead, he fell into that great hell.

6.­32

“Accordingly, now that I have awakened to unsurpassed and perfect buddhahood, whenever I arrange an offering of the Dharma, the foolish Devadatta, who is motivated by jealousy and anger, still desires to profit so badly that he gathers many people with the wish to kill me. Once in the past, when I was descending Vulture Peak Mountain, Devadatta climbed to the top of the mountain and hurled stones at me with the use of a catapult. He thereby destroyed his roots of virtue and, because he had given rise to such malice toward me, all his gains and wealth were ruined, and he will fall into the great Hell of Ceaseless Torment. Although, Maudgalyāyana, I have never done anything bad, whether physically, verbally, or mentally, to the foolish Devadatta, [F.213.b] he has persistently perceived me as his enemy. In all my lives, he has sought to create obstacles to my virtuous practice, but he has never been able to disrupt my virtuous conduct. For a long time, I have continued to benefit him out of love and compassion, but he has always perceived me as an evil person.43 Still, Maudgalyāyana, since Devadatta has never been grateful for my help during all those lifetimes, it shows that beings like Devadatta will also not be grateful toward the entire world, with its gods, humans, and demigods. Such beings have entered a state that is certainly mistaken.

6.­33

“Maudgalyāyana, when Devadatta passes away and enters the great Hell of Ceaseless Torment, an excellent and noble attitude toward me will be born in his mind for the first time. This is the power of the Thus-Gone One’s blessings. Since the ingratitude of Devadatta is enormous, he is destined for the great Hell of Ceaseless Torment. Then, just as he is about to enter that hell, he will hear a loud voice saying, ‘Foolish Devadatta, due to your wrongdoings, getting angry at the Blessed One and persistently plotting to kill someone who should not be killed, you will now fall into the great Hell of Ceaseless Torment.’

6.­34

“Upon hearing those words, Devadatta will be terrified and subdued for the first time. He will therefore cry, ‘I take refuge in the Blessed One one-pointedly, from the depths of my heart and from the marrow of my bones!’ Then, as he cries this out, he will find happiness. Having developed sincere trust in the Thus-Gone One, he will next hear a loud voice saying, ‘You have now entered into the great Hell of Ceaseless Torment, but you shall later be liberated from this hell, be reborn as a human, and renounce your household to go forth. Then, by practicing genuinely on the path, you shall achieve the fruition of a solitary buddha. You will be called The Determined One.44

6.­35

“Maudgalyāyana, with this prophecy of Devadatta becoming a solitary buddha, I have now freed him from the sufferings of saṃsāra. Maudgalyāyana, [F.214.a] the fact that I have liberated Devadatta is in accordance with the aspirations I made in the past. Why is that? Because I took the commitment to liberate him in previous lifetimes by telling him, ‘I will liberate you, but others will not.’ Maudgalyāyana, it was only because of me that Devadatta created the causes and conditions to attain nirvāṇa. It was not thanks to others. Therefore, from now on, he will not create roots of virtue in relation to others, but instead will give rise to sincere trust toward me alone. Due to the roots of virtue created by saying, ‘I take refuge in the Buddha,’ he will later reach the path of the solitary buddhas.

6.­36

“Maudgalyāyana, for a long time I have constantly thought of sentient beings as my parents. I have taken the affectionate commitment to personally protect and provide refuge to those who are unprotected and defenseless, to those who are weak and destitute, to those who continuously spin in saṃsāra and follow evil paths, to those who lack insight due to their delusion and ignorance, and to those who have always been blind or do not have eyes, as well as to those who ask themselves, ‘Who will be our guide, our protector, and our refuge?’ Therefore, Maudgalyāyana, because I remember my commitment, I never answer back to someone who insults me by using harsh words, or to someone who abuses me with painful words. Whether someone is furious at me or beats me, I never retaliate. Why is it so? Because it is sensible for me to constantly provide genuine happiness to all beings and eliminate all their suffering and unhappiness, while it is not sensible for me to harm them.

6.­37

“Among all sentient beings, who is able to practice patience? I am the only one able to practice patience. Therefore, I thought, ‘I will henceforth train in the Dharma of being patient with beings, the Dharma of tranquility, and the Dharma of gentleness, so that I act like a thoroughbred elephant, [F.214.b] not like a wild elephant.’

6.­38

“Maudgalyāyana, take the analogy of an elephant that has been trained well. When it enters the battlefield, its mind is unshakable. It is able to bear the sounds of the great drums, the sounds of the conches, and the sounds of people screaming. Even when it hears those fearsome sounds, it does not feel any terror or fear. It is able to withstand cold, heat, mosquitoes, horseflies, wind, rain, hunger, and thirst, as well as the injuries caused by the various kinds of sharp swords, arrows, spears, and javelins, as well as the iron chains that are thrown at it and the whips that strike it. Without feeling any terror or fear, it jumps directly onto the battlefield, courageously and without any wavering. Maudgalyāyana, such a well-trained elephant never thinks, ‘I should not engage with the opposing army.’ Instead, it solely thinks, ‘I will defeat the army of the enemy!’

6.­39

“Maudgalyāyana, similarly, when I was practicing bodhisattva conduct in the past I formed a vast aspiration prayer, based on which I worked to tame my mind with respect to sentient beings.45 Even if someone insulted me with harsh words, I never harmed that person in return. Even if someone argued with me, I never answered back. Even when others harmed me with weapons, sticks, rocks, or stones, and thereby took my life, I never wavered from unsurpassed and perfect awakening. I never thought, ‘This is something to adopt,’ ‘This is not something to adopt,’ ‘This is something that should be relied upon,’ or ‘This is not something that should be relied upon.’ Therefore, I never felt sorrow, regret, aggression, or resentment with respect to those situations. I never became weary about the bodhisattva path, [F.215.a] and so I never thought, ‘Now I will no longer engage with the army of the enemy.’ Instead, I solely thought, ‘I will completely defeat the army of the enemy‍—negative actions‍—and once I attain unsurpassed and perfect awakening, I will liberate all the countless sentient beings of the three realms.’ Maudgalyāyana, even if I tried to express in words all the instances in which I practiced patience and gave rise to love and compassion toward sentient beings during the time when I was practicing bodhisattva conduct in the past, this task would never come to an end.


6.­40

“Furthermore, Maudgalyāyana, in the past, there was a non-Buddhist sage called Kṣāntibala who had vowed to never become angry at others. At that time, there lived a demon called Evil Mind who thought, ‘I will go see this sage and destroy his practice of patience! I will make him angry, so that he turns away from his resolve to earnestly cultivate patience.’ He then sent out a thousand men who were skilled in abusing others. They surrounded the sage and started to insult him and accuse him falsely. They abused him with various types of insults that do not bear repeating. They abused him when he was moving, when he traveled to cities, when he entered the cities, when he ate, after he had his meal, when he got up from his seat, when he left the cities, when he came back to his hermitage in the forest, while he was standing up, while he was sitting down, while he was lying down, while he was walking, and even when he was simply breathing. They followed him at all times, continuously abusing him with all types of insults. For eighty-four thousand years, those thousand men sent by the demon abused the sage Kṣāntibala with harsh words. [F.215.b]

6.­41

“When the sage Kṣāntibala entered cities, the demon Evil Mind would urinate on his head and inside his alms bowl, thus soaking the sage’s robes, alms bowl, and body with his urine. He would also spread garbage on his head. Still, although those thousand obstinate men abused and slandered the sage with harsh words for eighty-four thousand years, he never gave rise to anger or resentment toward them, and his mind never became even a little bit shaken or discouraged. He also never asked, ‘What did I do wrong?’ and he never felt any resentment. For eighty-four thousand years, he never even looked at the demon Evil Mind with an angry glance, nor did he ever ask him, ‘What faults do I have?’

6.­42

“Maudgalyāyana, even though those one thousand obstinate men abused the sage Kṣāntibala for more than eighty-four thousand years, they were never able to destroy his practice. When they realized this, they began to admire him greatly, and so they confessed their wrongdoings. They asked the sage, ‘What kind of Dharma are you pursuing through this practice? We also want to obtain such a Dharma!’ Because those one thousand obstinate men who had been abusing the sage had now developed strong admiration toward him, they started to respectfully worship him, venerate him, honor him, and praise him. However, even though the sage was honored and respected by those men, he never developed any form of clinging or attachment.

6.­43

“Maudgalyāyana, I was that sage Kṣāntibala. Do not think that this was someone else. Because I had genuinely adopted the practice of patience at that time, my mind was never shaken and it never wavered, even though I was continuously abused and slandered with harsh words by the thousand men who had been sent by the demon Evil Mind. Maudgalyāyana, those thousand obstinate men gave rise to a strong sense of admiration toward the sage Kṣāntibala. [F.216.a] Then they confessed their negative actions and, following in the footsteps of the sage Kṣāntibala, they gave rise to the mind set on unsurpassed and perfect awakening. Thus I tamed them and established them in the teaching of the Buddha. By practicing the six perfections in an excellent manner, all those thousand beings gradually became perfect buddhas and passed into the realm of nirvāṇa without any remainder. Maudgalyāyana, the demon Evil Mind, who at that time sent those one thousand men to abuse me, was Devadatta. Do not think that this was someone else. [B6]


6.­44

“Furthermore, Maudgalyāyana, I remember that in the past I once gave away my body to others and acted as a slave and a servant for worldly beings. During that time, those worldly beings made me do various kinds of tasks. Some made me remove excrement and urine. Some made me sweep off manure. Some made me sweep off soil; some sent me to pick up grass; and some dispatched me to bring grains, milk, curd, butter, oil, or honey. Some made me collect wood, charcoal, fire, or water. Maudgalyāyana, although they made me do all those various tasks, I do not remember ever having thought, ‘I will not follow those orders to sweep off excrement and urine.’ I do not remember ever having refused them when they sent me to collect flowers, perfumes, garlands, fragrant ointments, fragrant powders, food, drinks, or fruits. Maudgalyāyana, I do not remember ever having thought, ‘I will only follow the orders of those who make me do something pleasant, and not the orders of those who ask me to do something unpleasant.’ [F.216.b] Maudgalyāyana, I do not remember ever having thought, ‘I will follow the orders of those who belong to the warrior class, but not those of the brahmins,’ ‘I will follow the orders of the brahmins, but not the orders of those who belong to the warrior class,’ ‘I will follow the orders of those who belong to the commoner class, but not those of the outcastes,’ ‘I will follow the orders of the outcastes, but not the orders of those who belong to the commoner class,’ or ‘I will follow the orders of those who belong to the warrior class and the brahmins, but not the orders of those who belong to the commoner class and the outcastes.’ I never discriminated between people by thinking, ‘This person is greater,’ or ‘This person is inferior,’ and I never thought, ‘I will follow this person but not that one.’ Maudgalyāyana, I always joyfully followed the orders of anyone who called on me.

6.­45

“Maudgalyāyana, I do not remember that in the past, when I was practicing bodhisattva conduct, I ever refused to do something that anyone asked of me, as long as this task was in harmony with the Dharma and I was able to do it. Maudgalyāyana, I do not remember that in the past, when I was practicing bodhisattva conduct, I ever failed to complete a task or perfect a virtuous action. In short, when I was practicing bodhisattva conduct in the past, I never developed clinging to my body, let alone to wealth. When I was practicing bodhisattva conduct in the past, I never thought of material wealth as my possession. Nevertheless, I simply became wealthy through the ripening of my previous actions. I thought, ‘These things should be equally enjoyed by all beings. Everyone deserves to enjoy this wealth just as much as I do.’ [F.217.a] Maudgalyāyana, then, as I became more familiar with the Dharma of the Buddha through my practice of bodhisattva conduct, I even stopped thinking, ‘I deserve this wealth and so do others.’ Instead, I solely thought, ‘Others deserve to have this wealth, not me.’

6.­46

“Maudgalyāyana, although I had become familiar with the Dharma of the Buddha, I never developed clinging to it. Without collecting or holding on to it, I was inspired by abandoning phenomena, not to eagerly take them up. I was inspired by all phenomena being empty, not by all phenomena existing. I was inspired by being at peace from all phenomena, not by the substantial characteristics of phenomena. I was inspired by primordial nonexistence, not by primordial existence.

6.­47

“Maudgalyāyana, I clearly remember that in the past, when I was practicing bodhisattva conduct, in countless hundreds of thousands of lifetimes I would set my body on fire during dark nights, to guide sentient beings who had lost their way and to illuminate their paths.

“Maudgalyāyana, I remember that in the past, when I was practicing bodhisattva conduct, in countless hundreds of thousands of lifetimes I would cut off my flesh and offer it to carnivorous beings.

6.­48

“Maudgalyāyana, I remember that in the past, when I was practicing bodhisattva conduct, in countless hundreds of thousands of lifetimes I would draw blood from my body and offer it to blood-drinking beings to satisfy them.

“Maudgalyāyana, in short, when it comes to worldly wealth and belongings, I never experienced any sense of reservation or miserliness while giving them to sentient beings. After careful investigation to ensure that those offerings would not hurt or harm anyone and that they were sanctioned by the wise ones [F.217.b] and praised by noble beings, I would offer those things to sentient beings with a compassionate attitude.


6.­49

“Furthermore, Maudgalyāyana, I remember that in the past, there was once a merchant called Good Profit who had traveled across the ocean and returned home filled with joy after having found precious gems. Having reached his country, he entered his city and arrived at the doorsteps of his house. At that moment, the many beggars living in his city surrounded him and said, ‘Good Profit, did you have a safe journey? Great benefactor, we are beggars. If you agree, we would like to request something of you.’

6.­50

“Maudgalyāyana, Good Profit replied to the beggars, ‘Please tell me what you need. I will give you what I have without reservation!’

“The beggars said, ‘Please give us the precious gems that you brought back from your journey across the ocean; that would make us extremely happy!’

6.­51

“Maudgalyāyana, Good Profit immediately offered the beggars all his eight hundred million precious gems, each worth hundreds of thousands of ounces of gold. Maudgalyāyana, the mind of Good Profit did not waver when he offered those many gems, and he did not feel any regret.

6.­52

“After he had offered those precious gems to the beggars, Good Profit immediately set out on the ocean once again to fetch more jewels, without even entering his house. He found many excellent precious gems, about half as many more46 than the number he had brought back from his previous journey. After eighty years had passed, he returned to his country and entered his city. At that time, some criminals had been caught and tied up by their executioners, who were now beating their drums, which produced a terrifying sound. [F.218.a] On the way to the execution site, the executioners would play these drums at all the crossroads they passed through. Then, just as the criminals were about to be executed, they saw Good Profit from a distance and cried, ‘Merchant! Please protect us! Protect us from this execution and save our lives! You are a great benefactor and a sublime being!’

6.­53

“When he heard those words, Good Profit cried back to these men who were on the verge of being killed, ‘Listen, I will protect you and save you from this execution!’

“So he went before the executioners and gave them each a precious gem worth ten million ounces of gold. Then he told them, ‘Please wait for a moment until I have met the king and returned!’

“Good Profit then quickly went to the king. When he arrived in his presence, he said, ‘Your Majesty, I would like to ransom the lives of those men with these excellent gemstones.’

6.­54

‘Good Profit,’ replied the king, ‘the crimes of those men are unforgivable, so they are truly not for sale! However, if you sincerely want to save them, give me all the wealth you possess, and I will revoke my decision to kill them.’

6.­55

“Maudgalyāyana, when he heard those words, Good Profit became utterly delighted and said, ‘I am so fortunate! Now my wishes have been fulfilled, since all I wanted was to protect those men.’ To protect the prisoners and save them from their execution, Good Profit then offered the king all the wealth he possessed at his home, in addition to all the countless millions of precious gems, as well as all the gold and silver that he had brought back from his journey across the ocean. He said to the king, ‘Your Majesty, please release the men; here is all the wealth that I possess.’

6.­56

“The king took the wealth, but then gave this order to the executioners: ‘Take Good Profit with you and kill him! [F.218.b] Do as your king commands.’

“Following the order, Good Profit was tied up and led to the scaffold. However, when the executioner raised his right hand and was about to strike Good Profit with his weapon, his hand froze, and he could not follow through. Filled with terror and surprise, he brought Good Profit to the king and explained what had happened. Maudgalyāyana, when the king heard about the event, he himself drew his sword and tried to kill Good Profit. Then, just as he raised his sword and was about to strike, both the king’s hands fell to the ground. Writhing in agony, the king cried out in terror and died.

6.­57

“Maudgalyāyana, at that time, I was the merchant Good Profit. Do not think that this was someone else. The foolish Devadatta was that king. Maudgalyāyana, at that time, Devadatta tried to kill me but was unable to do so. Later, when I awoke to unsurpassed and perfect buddhahood, he also tried to kill me but was once again unable. Why was that? Because no one at all within the entire world, with all its gods, humans, and demigods‍—let alone the foolish Devadatta‍—is able to harm the thus-gone ones. Even today Devadatta has assembled a gang of accomplices, and he is still seeking to kill me. Because of his desire to kill me by various means, his wealth, fame, and strength have been ruined, and he will fall into the great Hell of Ceaseless Torment in the very body he has while alive. Maudgalyāyana, when I was practicing bodhisattva conduct in the past, he did not show any gratitude, since he could not perceive the way I benefited sentient beings like him. You should know that, when I was practicing bodhisattva conduct in the past, I was like parents for sentient beings. Therefore, [F.219.a] you should know that the Thus-Gone One is endowed with immense compassion toward sentient beings.


6.­58

“Furthermore, Maudgalyāyana, once in the past, five hundred elephants were living at the foot of a tall snow mountain. The elephants also had a leader that ruled over the herd. This bull had an attractive and pleasing appearance, and he was powerful and wise. During the night, this large herd of elephants would walk on the only path crossing the mountain, which was a dangerous and narrow path. However, some hunters had noticed the elephants, and so they spent a whole night digging a huge pit on that dangerous path, thinking, ‘When the elephants fall into this pit, they will be ours, and we can easily take possession of them.’ Then, at the end of the night when they had finished digging, they drove the herd of elephants onto the fearsome path toward the pit. Although the elephants noticed the pit, it was too big for them to cross.

6.­59

“So, Maudgalyāyana, the leader of the elephants lay himself on his side across the pit and served as a bridge. In this way the five hundred elephants were able to cross the pit by walking on his back, and so they continued on their way. When the herd of elephants had crossed the pit, the leader of the elephants jumped across using his own strength, and so he also proceeded. At that time, a mountain god sang this verse:

6.­60
“ ‘Those evil men have dug this deep pit,
But since the wise elephant leader
Allowed himself and others to cross it,
Digging this deep pit was pointless.’
6.­61

“Maudgalyāyana, at that time, I was the clever and powerful elephant leader. Do not think that this was someone else. The five hundred elephants are now the present group of five hundred monks that Devadatta has been plotting to destroy. The hunters at that time are now Devadatta and the rest of the five monks, namely Khaṇḍadravja, Kaṭamorakatiṣya, Samudradatta, and Kokālika.


6.­62

“Maudgalyāyana, [F.219.b] for a long time, when I have seen fearful and frightened sentient beings, I have always offered them my protection from fear. When I have seen suffering sentient beings, I have always brought them happiness. I have always given material things to poor and destitute beings. I have always shown the correct path to sentient beings who are on a wrong path. I have always eliminated the pain of disease for sentient beings tormented by sicknesses. I have always offered food and drink to hungry and thirsty sentient beings. I have always brought satisfaction to flesh eaters and blood drinkers by offering them my own flesh and blood. Maudgalyāyana, since I have always acted in accordance with my aspirations, I have never fallen under the influence of laziness and indolence when it comes to following my commitments toward sentient beings. Maudgalyāyana, there is absolutely nothing different from this in all the truthful words I have spoken, from the moment I gave rise to the mind set on awakening until I awoke to unsurpassed and perfect buddhahood. If I had been hindered by laziness and indolence on those occasions when I practiced diligently, I would not have awoken to unsurpassed and perfect buddhahood. Maudgalyāyana, my actions have always accorded with my words, and my words have always accorded with my actions.

6.­63

This was the sixth chapter, Great Compassion.


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.­40
The four attitudes are not clearly listed in the text. However, based on the following accounts of the Buddha’s past lives as a bodhisattva, the four seem to be love, compassion, generosity, and patience.
n.­41
As this passage seems corrupt in Tibetan (Degé reads: mod gal ngas ni ’di lta bu’i smon lam dang brtson ’grus chen po bskyed nas blo dang ldan pa ’di lta ste/ sangs rgyas dang/ de’i nyan thos dag la ’di ltar rigs pa’i tshul dri ba’i rgyu dang rkyen yod par gyur na sdug bsngal dang du blangs nas sems can rnams sems can dmyal ba las thar bar byed pas mod gal mkhas pa dag gis thos par gyur na nga’i mang du thos pa’i bsngags pa brjod), we have translated it based on the Chinese: 目連。 我發如是大願。精進諮問有智。所謂佛及弟子。可有如是道理因縁代受苦惱。令諸衆生出地獄不。目連。智者聞已。但爲我讃説多聞。.
n.­42
Translated based on the Narthang, Kangxi, Yongle, and Stok Palace editions (lha ’dre) and the Chinese translation (天鬼神). Degé reads: lha klu (“gods and nāgas”).
n.­43
Translated based on Stok Palace edition: nyes pa’i ’du shes skyed pa byed. Degé reads: nyes pa’i ’du shes skyed pa med (“He has not perceived me as an evil person”). The Chinese translation reads: 而不能使以我為親 (“However, I could not make him consider me a friend”).
n.­44
The Chinese translation reads: 骨髓 (“marrow”). This might be related to what Devadatta cries as he is about to enter the Hell of Ceaseless Torment.
n.­45
Stok Palace alternatively reads: sems can rnams kyi sems (“the minds of sentient beings”).
n.­46
The Chinese translation reads: 倍 (“twice as much as”).

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.­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.­8

Black Line Hell

Wylie:
  • thig nag
Tibetan:
  • ཐིག་ནག
Sanskrit:
  • kālasūtra
Chinese:
  • 黑繩大

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
g.­10

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa
Chinese:
  • 婆羅門

A member of the Indian priestly caste.

Located in 9 passages in the translation:

  • i.­3
  • 6.­27-30
  • 6.­44
  • 7.­15
  • 7.­28
  • n.­6
g.­11

Crushing Hell

Wylie:
  • bsdus ’joms
Tibetan:
  • བསྡུས་འཇོམས།
Sanskrit:
  • saṃghāta
Chinese:
  • 僧伽陀

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
g.­14

Devadatta

Wylie:
  • lhas byin
Tibetan:
  • ལྷས་བྱིན།
Sanskrit:
  • devadatta
Chinese:
  • 調達, 提婆達多

A cousin of Buddha Śākyamuni who broke with him and established his own community. His tradition was still continuing during the first millennium ᴄᴇ. He is portrayed as engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with wicked beings in accounts of previous lifetimes.

Located in 14 passages in the translation:

  • 6.­31-35
  • 6.­43
  • 6.­57
  • 6.­61
  • n.­44
  • g.­50
  • g.­52
  • g.­55
  • g.­83
  • g.­98
g.­15

dhāraṇī

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

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

Located in 5 passages in the translation:

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

discourses

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

One of the twelve branches of Buddhist scriptures.

Located in 34 passages in the translation:

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

Elephant Trunk

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

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

Located in 20 passages in the translation:

  • i.­3
  • 7.­1-2
  • 7.­8-12
  • 7.­17-18
  • 7.­21-28
  • 7.­30-31
g.­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.­23

Evil Mind

Wylie:
  • sdig pa’i yid
Tibetan:
  • སྡིག་པའི་ཡིད།
Sanskrit:
  • —
Chinese:
  • 惡意

Name of a demon who lived in the past.

Located in 3 passages in the translation:

  • 6.­40-41
  • 6.­43
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.­26

Extremely Hot Hell

Wylie:
  • rab tu tsha ba
Tibetan:
  • རབ་ཏུ་ཚ་བ།
Sanskrit:
  • pratāpana
Chinese:
  • 大炙

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
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.­40

Good Profit

Wylie:
  • legs par rnyed pa
Tibetan:
  • ལེགས་པར་རྙེད་པ།
Sanskrit:
  • —
Chinese:
  • 吉利

Name of Buddha Śākyamuni in a past life, when he was a merchant practicing bodhisattva conduct.

Located in 9 passages in the translation:

  • 6.­49-57
g.­41

Great Wailing Hell

Wylie:
  • ngu ’bod chen po
Tibetan:
  • ངུ་འབོད་ཆེན་པོ།
Sanskrit:
  • mahāraurava
Chinese:
  • 大叫喚

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
g.­42

Healer of Men

Wylie:
  • mi’i sman
Tibetan:
  • མིའི་སྨན།
Sanskrit:
  • —
Chinese:
  • 人藥

Name of Buddha Śākyamuni in a past life, when he was a prince practicing bodhisattva conduct.

Located in 4 passages in the translation:

  • 6.­18-21
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.­44

Hell of Ceaseless Torment

Wylie:
  • mnar med pa
Tibetan:
  • མནར་མེད་པ།
Sanskrit:
  • avīci
Chinese:
  • 阿鼻大

One of the eight hot hells.

Located in 7 passages in the translation:

  • 6.­4
  • 6.­30
  • 6.­32-34
  • 6.­57
  • n.­44
g.­45

Hot Hell

Wylie:
  • tsha ba
Tibetan:
  • ཚ་བ།
Sanskrit:
  • tāpana
Chinese:
  • 炙

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
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.­48

Īśvarasena

Wylie:
  • dbang phyug gi sde
Tibetan:
  • དབང་ཕྱུག་གི་སྡེ།
Sanskrit:
  • īśvarasena
Chinese:
  • 摩醯斯那

A king who lived in the past.

Located in 1 passage in the translation:

  • 6.­17
g.­50

Kaṭamorakatiṣya

Wylie:
  • ka ta mo ra ka ti sha
Tibetan:
  • ཀ་ཏ་མོ་ར་ཀ་ཏི་ཤ།
Sanskrit:
  • kaṭamorakatiṣya
Chinese:
  • 迦樓羅提舍

One of the members of a group of four monks described in the Vinaya as followers of Devadatta that attempted to create a schism in the Buddhist saṅgha.

Located in 1 passage in the translation:

  • 6.­61
g.­52

Khaṇḍadravja

Wylie:
  • khaN Da dra ba bya
Tibetan:
  • ཁཎ་ཌ་དྲ་བ་བྱ།
Sanskrit:
  • khaṇḍadravja
Chinese:
  • 蹇陀達多

One of the members of a group of four monks described in the Vinaya as followers of Devadatta that attempted to create a schism in the Buddhist saṅgha.

Located in 1 passage in the translation:

  • 6.­61
g.­55

Kokālika

Wylie:
  • ko ka li ka
Tibetan:
  • ཀོ་ཀ་ལི་ཀ
Sanskrit:
  • kokālika
Chinese:
  • 拘迦梨

One of the members of a group of four monks described in the Vinaya as followers of Devadatta that attempted to create a schism in the Buddhist saṅgha.

Located in 1 passage in the translation:

  • 6.­61
g.­56

Kṣāntibala

Wylie:
  • bzod pa’i stobs
Tibetan:
  • བཟོད་པའི་སྟོབས།
Sanskrit:
  • kṣāntibala
Chinese:
  • 忍力

Name of the Buddha Śākyamuni in a past life, when he was a sage practicing bodhisattva conduct.

Located in 4 passages in the translation:

  • 6.­40-43
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.­58

Mahābala

Wylie:
  • stobs pa che
Tibetan:
  • སྟོབས་པ་ཆེ།
Sanskrit:
  • mahābala
Chinese:
  • 大力

Name of the Buddha Śākyamuni in a past life, when he was a king practicing bodhisattva conduct.

Located in 6 passages in the translation:

  • 6.­26-31
g.­60

Mahāmaudgalyāyana

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

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

Located in 4 passages in the translation:

  • i.­3
  • i.­5
  • 6.­1-2
g.­65

marvels

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­66

Maudgalyāyana

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

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

Located in 53 passages in the translation:

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

Mount Sumeru

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • 5.­1
  • 5.­10
  • 5.­13
  • g.­43
g.­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.­75

profound doctrines

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­76

prophecies

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­78

Pūrṇa Maitrāyaṇīputra

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

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

Located in 114 passages in the translation:

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

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

  • s.­1
  • 1.­2
  • n.­39
  • g.­49
  • g.­107
g.­80

Reviving Hell

Wylie:
  • yang sos
Tibetan:
  • ཡང་སོས།
Sanskrit:
  • saṃjīva
Chinese:
  • 活

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
g.­81

sage

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi
Chinese:
  • 仙人

Indian sage or wise man (often a wandering ascetic or hermit).

Located in 14 passages in the translation:

  • 6.­10-16
  • 6.­40-43
  • 7.­28-29
  • g.­56
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.­83

Samudradatta

Wylie:
  • rgya mtshos byin
Tibetan:
  • རྒྱ་མཚོས་བྱིན།
Sanskrit:
  • samudradatta
Chinese:
  • 三聞陀達多

One of the members of a group of four monks described in the Vinaya as followers of Devadatta that attempted to create a schism in the Buddhist saṅgha.

Located in 1 passage in the translation:

  • 6.­61
g.­98

The Determined One

Wylie:
  • rus pa can
Tibetan:
  • རུས་པ་ཅན།
Sanskrit:
  • —
Chinese:
  • 骨髓

The name, mentioned in the Questions of Pūrṇa sūtra, that Devadatta will receive upon reaching the fruition of a solitary buddha.

Located in 1 passage in the translation:

  • 6.­34
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.­110

Vulture Peak Mountain

Wylie:
  • bya rgod phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཕུང་པོའི་རི།
Sanskrit:
  • gṛdhrakūṭaparvata
Chinese:
  • 耆闍崛山

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 1 passage in the translation:

  • 6.­32
g.­111

Wailing Hell

Wylie:
  • ngu ’bod
Tibetan:
  • ངུ་འབོད།
Sanskrit:
  • raurava
Chinese:
  • 叫喚

One of the eight hot hells.

Located in 1 passage in the translation:

  • 6.­4
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.­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
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    84000. The Questions of Pūrṇa (Pūrṇaparipṛcchā, gang pos zhus pa, Toh 61). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh61/UT22084-042-002-chapter-6.Copy
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