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གང་པོས་ཞུས་པ།

The Questions of Pūrṇa
Responding to Controversies

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.


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?’ ”

7.­2

The Blessed One said to the monk Elephant Trunk, “If some people argue in that way, ask them, ‘Which phenomena do you claim to constitute a sentient being?’

7.­3

“If they answer, ‘The aggregates, sense sources, and elements are a sentient being,’ ask them in return, ‘Do you claim that the gathering and collection of the aggregates, sense sources, and elements is a sentient being? Or do you rather claim that a sentient being is something separated and divorced from those?’

7.­4

“They may then assert, ‘The gathering of the aggregates, sense sources, and elements is a sentient being.’ In that case, tell them, ‘You have answered yourself. Why? Because you say that the gathering is a sentient being, while the aggregates, sense sources, and elements themselves are not a sentient being. However, the Blessed One taught the Dharma as a method to part with and be separated from those, not to gather and assemble them. While the Blessed One is pleased by any activity that leads to the partition and separation from them, he is not pleased by any activity that leads to their gathering and assembly. Therefore, there is no sentient being to be found within this gathering and assembly.’ [F.220.b]

7.­5

“They may then say, ‘The aggregates, sense sources, and elements themselves are a sentient being.’ To that, answer the following, ‘If this were so, then all grass, wood, gravel, and stones would also be a sentient being. Why? Because aggregates, sense sources, and elements are present in them, and you say that aggregates, sense sources, and elements themselves are the sentient being.’

“If they reply, ‘Those are not sentient beings, for they neither have a mind nor are they a product of the mind,’ tell them, ‘If this were so, all sentient beings would become a single sentient being. Why? Because the Thus-Gone One has never spoken of a difference between the aggregates, sense sources, and elements.’

7.­6

“If they reply, ‘Sentient beings exist, for the discourses of the Thus-Gone One teach that sentient beings exist,’ reply, ‘You have answered yourself. Why? Because, in the teachings of the Thus-Gone One, phenomena are said to transcend existence and nonexistence.’

“They may then argue, ‘If this were so, the result of the path would become nonexistent.’ To that, ask them, ‘What do you claim to be the result?’

7.­7

“If they say, ‘We claim that the result is something ultimate and definitive,’ you should tell them, ‘The definitive ultimate is beyond language and words, and that which is beyond language and words cannot be expressed in terms of definitive existence or definitive nonexistence. You claim that the result is something definitive and ultimate, so the words you are using, sentient beings exist, are contradicting your own position; for neither sentient beings nor even the names of sentient beings exist from the perspective of the definitive ultimate.’

7.­8

“Furthermore, Elephant Trunk, although in the Thus-Gone One’s teachings it is stated that phenomena do not cease, that brings peace from suffering, for since I have fully realized the characteristics of the true nature of phenomena in that way, [F.221.a] I teach to sentient beings that phenomena, as I understand them, are not to be craved, should be disengaged from, should not conceptualized or formed, and are without any arising.’

7.­9

“Elephant Trunk, someone who understands the meaning of the Dharma that I teach does not get involved in karmic actions driven by fixation on existence or nonexistence. How could someone who does not get involved in karmic actions driven by fixation on existence or nonexistence perceive sentient beings in terms of existence or nonexistence? Elephant Trunk, this is known as constantly abiding in the characteristics of the true nature of phenomena.

7.­10

“This realization transcends all concepts of recollection. It also transcends all concepts of impurity, purity, coming, going, the path, and the result of the path, and all characteristics such as long, short, square, and round, as well as all other notions of shape and color. Therefore, phenomena share a single mode, which is described as the gateway of absorption. Elephant Trunk, this is also called seeing the gateway to the Dharma. Whoever enters this gateway to the Dharma vision is known as someone who sees the Buddha.

7.­11

“Elephant Trunk, what do you think: Does a phenomenon perceived to be the Buddha have the characteristic of cessation‍—has it ceased, is it ceasing, or will it cease?”

“No, Blessed One, it does not.”

“What do you think: Does a phenomenon perceived to be the Buddha have the characteristic of arising‍—has it arisen, is it arising, or will it arise?”

“No, Blessed One, it does not.”

7.­12

“Elephant Trunk, if it is so, it should not be said that the Thus-Gone One ceases.”

“Blessed One, that is true.”

“Elephant Trunk, if they then say that it is because I possess the physical marks that once I have entered into the complete nirvāṇa of a thus-gone one I will not return, and also if they claim that because the physical marks are seen to be irreversible, the Thus-Gone One ceases, ask them, [F.221.b] ‘Do you claim that the formation of physical marks is the Thus-Gone One?’

7.­13

“They may answer, ‘We claim that the formation of the physical marks is the Thus-Gone One.’ In that case, you should tell them, ‘In the discourses spoken by the Thus-Gone One, the physical marks are not said to be the Thus-Gone One. If it were said that the physical marks are the Thus-Gone One, everything‍—gravel, stones, mountains, rivers, grass, and forests‍—would also be the Thus-Gone One.’

7.­14

“They may retort, ‘All gravel, stones, mountains, rivers, grass, and forests are not the Thus-Gone One, for they do not have the thirty-two major marks of a great being.’ In that case, reply to them, ‘If you now call someone who possesses the thirty-two major marks a thus-gone one, it follows that a universal monarch is also a thus-gone one. Why? Because a universal monarch likewise possesses the thirty-two major marks.’

7.­15

“They may object, ‘Since the marks of a thus-gone one can be identified due to their qualities, brahmins with knowledge of such marks can correctly predict when one will become a buddha.’ To that, you should answer, ‘If you maintain that someone who possesses the thirty-two major marks is a thus-gone one, and if you say that a brahmin with knowledge of marks can predict that someone will become a perfect buddha based on seeing the presence of those thirty-two major marks, you should now explain what the marks of a thus-gone one consist in.’

7.­16

“They may reply, ‘The thus-gone ones’ ten strengths, four fearlessnesses, eighteen unique qualities, undefiled powers, strengths, limbs of enlightenment, path, concentration, liberation, absorption, and so on, are taught to be the marks.’ In that case, tell them, ‘Since you claim that the thus-gone ones’ ten strengths and so on are the marks of a thus-gone one, you should now explain what the nature of a thus-gone one consists in.’ [F.222.a]

“To that, they may ask, ‘Are the Buddha and his marks separate?’ In that case, you should reply, ‘You have already said that the marks are the Buddha, although they are not!’

7.­17

“If they ask again, ‘Do other shapeless and colorless phenomena, such as the ten strengths, act as the marks of the Buddha?’ you should tell them in return, ‘How can shapeless and colorless phenomena act as the marks of something possessing shape and color? Furthermore, if you claim that shapeless and colorless phenomena are the Buddha, it then follows that all the other shapeless and colorless phenomena are also the Buddha. Then, if those colorless phenomena were the Buddha, it would also be reasonable to say that the ten strengths, four fearlessnesses, eighteen unique qualities, inexhaustible powers, strengths, limbs of enlightenment, path, concentration, liberation, absorption, and so on, would also function as their marks.’ Elephant Trunk, this is how my hearers thoroughly train foolish beings.

7.­18

“Furthermore, Elephant Trunk, in the past I did indeed make the aspiration to fully awaken to unsurpassed and perfect buddhahood and then liberate all beings. However, when I fully awoke to unsurpassed and perfect buddhahood, as I sat upon the seat of awakening, I did not apprehend any sentient beings. I did not even apprehend the name sentient beings. Therefore, as I sat upon the seat of awakening, my understanding consisted entirely of the twelve links of dependent arising‍—the fact that things exist when other things exist, and they are absent when other things are absent. [F.222.b]

7.­19

“What are the things that exist when other things exist, and what things are absent when other things are absent? Due to ignorance, there are formations. Due to formations, there is consciousness. Due to consciousness, name and form arise. Due to name and form, the six sense sources arise. Due to the six sense sources, contact arises. Due to contact, feeling arises. Due to feeling, craving arises. Due to craving, appropriation arises. Due to appropriation, becoming arises. Due to becoming, birth arises. Due to birth, old age and death arise. Due to old age and death, grief, lamentation, suffering, despair, and anxiety arise. Thus do these great masses of pure suffering arise.

7.­20

“Due to the cessation of ignorance, formations cease. Due to the cessation of formations, consciousness ceases. Due to the cessation of consciousness, name and form cease. Due to the cessation of name and form, the six sense sources cease. Due to the cessation of the six sense sources, contact ceases. Due to the cessation of contact, feeling ceases. Due to the cessation of feeling, craving ceases. Due to the cessation of craving, appropriation ceases. Due to the cessation of appropriation, becoming ceases. Due to the cessation of becoming, birth ceases. Due to the cessation of birth, old age and death cease. Due to the cessation of old age and death, grief, lamentation, suffering, despair, and anxiety cease. Thus do these great masses of pure suffering cease.

7.­21

“Because my vision, wisdom, knowledge, and intellect have arisen on that basis, I have fully realized liberation, which is beyond center and edge and free from fear. Because the thus-gone ones have fully actualized such liberation, they only apprehend phenomena arising from causes and conditions. They have no other attainment besides that. Elephant Trunk, the thus-gone ones teach the nature of phenomena to sentient beings in the exact way they have realized it. [F.223.a] Elephant Trunk, whether or not the thus-gone ones have appeared, the nature of phenomena always remains the same‍—name and form are not lost, there are no mutual contradictions, and they are beyond birth and arising.

7.­22

“Elephant Trunk, I am always teaching the Dharma in that way, so you too should understand it according to my intent. When I teach such a Dharma to you, you should practice it accordingly, with persistent efforts. Elephant Trunk, I have already done all the appropriate things that a great teacher should do for his disciples. Therefore, you should practice in accordance with the way I have taught, and thereby gain the light of wisdom with respect to phenomena!”


7.­23

Then Venerable Elephant Trunk asked the Blessed One, “Blessed One, how should one answer when others raise the following concern: ‘If the authentic Dharma, which was expounded by the Thus-Gone One, vanished, who would teach the path? Without a teacher of the path, the sacred Dharma would vanish. Since the sacred Dharma would have vanished, the thus-gone ones too would disappear. Therefore, no sentient being could be liberated.’ ”

7.­24

“Elephant Trunk,” answered the Blessed One, “if those arguments are raised, you should answer by saying, ‘Everyone knows and sees that the thus-gone ones are omniscient. Moreover, they always wait for the opportunity to liberate sentient beings. Therefore, they continue to benefit others, even after they pass into nirvāṇa. Furthermore, because the thus-gone ones prophesy to future buddhas how they will fully awaken to perfect buddhahood, the lineage of the buddhas remains uninterrupted. [F.223.b] Since the Dharma of all the buddhas is also the Dharma of every single buddha, it is called the Dharma of the Thus-Gone One. The Dharma of the Thus-Gone One is the Dharma of the Buddha. Therefore, you should know that in the past, when the Thus-Gone One practiced bodhisattva conduct, his actions always accorded with his words, and his words always accorded with his actions.’ ”

7.­25

“Blessed One,” said Venerable Elephant Trunk, “the Thus-Gone One comprehends perfectly how to investigate all phenomena. In order to comprehend perfectly all phenomena, he has guided his physical, verbal, and mental activities with insight. By following insight in that way, when he was practicing bodhisattva conduct in the past, the actions of the Blessed One always accorded with his words, and his words always accorded with his actions. This is truly amazing!”

7.­26

The Blessed One exclaimed, “Thus it is, Elephant Trunk, thus it is! Elephant Trunk, as you have said, when I was practicing bodhisattva conduct in the past, my actions always accorded with my words, and my words always accorded with my actions. Elephant Trunk, someone who speaks sincerely might ask, ‘Who is the one who was born into this world without flaws? He benefits sentient beings and establishes the world together with its gods in a state of happiness. Acting as everyone’s great teacher, he teaches the authentic path. Since he is liberated through his genuine wisdom, he is free from conceptual elaborations. Having passed to the other shore, he liberates those who have not yet crossed over.’ To that, I would have to answer, ‘I am that one, the Buddha, the Thus-Gone One,’ and those words would be truthful. Elephant Trunk, someone who speaks sincerely might ask, ‘Who is undeceiving and repays the kindness of past actions?’ [F.224.a] To that, I would have to answer, ‘It is I,’ and those words would be truthful. Even the smallest deeds done by sentient beings for my sake will never be wasted.

7.­27

“Elephant Trunk, since I first gave rise to the mind set on unsurpassed and perfect awakening, my mind has never turned away from it or wavered. I do not recall ever having clung to or longed for the vehicles of the hearers and solitary buddhas. After hearing these teachings, I only wanted, with one-pointed resolve, to guide those among my retinue who pursue the fruition of the hearers and solitary buddhas.47


7.­28

“Elephant Trunk, once in the past, I was a non-Buddhist sage. My insight was clear and sharp, I was very erudite and eloquent, and I had reached acceptance of the profound Dharma. At that time there were five hundred young brahmins who understood the defects associated with keeping a household and the five sense desires, as well as the benefits of monastic life. Accordingly, they renounced their households, became ordained as homeless monks, and cultivated the path. They all came to see me, and I taught them the Dharma. They eventually reached the path of the solitary buddhas, developed the six higher perceptions, and obtained mental freedom. Endowed with the bases of miraculous powers, they would always miraculously rise up into the sky, and in this way enter villages, cities, and towns. After receiving their alms, they would then venerate me with them.

7.­29

“At that time, I thought, ‘Since they possess pure and great wisdom, it is not suitable for me to accept their offerings.’ In fact, those sages had obtained such qualities by following my teachings, whereas I had not! Therefore, in order to realize the Dharma that I had received but not yet realized, I developed persistent diligence. [F.224.b]

7.­30

“Elephant Trunk, after I gave rise to persistent diligence, I also realized that Dharma. At that time a god from the pure realms arrived in front of me and prophesied, ‘Do not cling to this wisdom! After you fully awaken to unsurpassed and perfect buddhahood, you will liberate innumerable sentient beings.’ Elephant Trunk, after hearing those words, I obtained supreme mental joy by cultivating the path. Then, as I sat in solitude for half a month, my entire body became filled with bliss.


7.­31

“Elephant Trunk, if bodhisattvas possess these four qualities, you should know that the gods will instruct them, their minds will become utterly joyful, and they will know that they themselves will attain unsurpassed and perfect awakening. What are the four? (1) Once bodhisattvas themselves have given rise to the mind set on awakening, they encourage others also to give rise to that attitude. (2) When they see followers of the Great Vehicle who have given rise to the mind set on awakening, they do not become jealous‍—they do not think that only they should obtain unsurpassed and perfect awakening, while others should not. (3) At appropriate times they instruct sentient beings who adopt negative forms of behavior. Conversing with them with a good heart, they protect their virtues. (4) With great efforts, they themselves constantly pursue the Dharma on a vast scale, and they teach it to others free from miserliness. Elephant Trunk, if bodhisattva great beings possess these four qualities, you should know that the gods will instruct them, and they will know that they themselves will attain unsurpassed and perfect awakening.” At that moment, the Blessed One uttered these verses to explain those points clearly:

7.­32
“Bodhisattvas follow the unsurpassed vehicle
With a stable mind. [F.225.a]
Encouraging sentient beings,
They also establish them in that vehicle.
7.­33
“When they practice bodhisattva conduct,
They are always free from jealousy and aggression.
Since they cultivate persistent diligence,
Joy will increase in their minds.
7.­34
“When they see others performing evil deeds,
They instruct them at the appropriate time.
Always loving and compassionate,
They are free from any form of aggression.
7.­35
“Always pursuing the Dharma persistently,
They propagate it among sentient beings.
Just as rain moistens everything,
With the Dharma they satiate everyone.
7.­36
“The gods will instruct them with these words:
‘You who develop these four qualities
Will accomplish buddhahood;
Do not entertain any doubts about this!’
7.­37
“After hearing those words, bodhisattvas
Cultivate persistent diligence.
Thinking, ‘This is certainly true;
I will definitely accomplish buddhahood,’
7.­38
“These bodhisattvas
Will then train themselves extensively
In diligence, aspiration prayers,
Mindfulness, and insight.
7.­39
“Even if the thus-gone ones
Were to appear in the world,
These bodhisattvas
Will possess such qualities
7.­40
“That they will be venerated by great beings,
And everyone‍—kings, ministers, and common people‍—
Will rejoice, and know
That they have attained the proper path.
7.­41
“They will genuinely understand
The treatises and sacred texts‍—both in word and meaning‍—
As well as writing, poetry, numbers, and mathematics,
Thus becoming supreme among all beings.
7.­42
“Endowed with sharp faculties and insight,
They will act without using force.
Through their skillful means alone,
They will be able to accomplish everything.
7.­43
“Without using physical force,
They will subdue their enemies
And tame their own minds,
Through the power of their insight alone. [F.225.b]
7.­44
“Because they are born into this world
Out of great love for sentient beings,
Kings, ministers, and common people
Will praise them, filled with a sense of wonder.
7.­45
“As the gods proclaim their praises,
Everyone will know about their amazing qualities.
Why will they see them in that way?
Because they will think, ‘They know our own minds!’
7.­46
“Since these bodhisattvas
Will always encounter buddhas,
They will approach them, request the Dharma,
And benefit sentient beings on a vast scale.
7.­47
“Because the buddhas will answer their questions,
All their doubts will be eliminated.
Since they benefit sentient beings,
Everyone will become joyful.
7.­48
“After displaying their miraculous powers,
The buddhas foretell their awakening.
Therefore, these bodhisattvas
Will become joyful.
7.­49
“Since they are free from attachment to wealth
And everything inner and outer,
They understand with great joy that
They will reach the level of buddhahood.
7.­50
“Because they have developed the excellent acceptance
That is praised by the buddhas,
They understand with great joy that
They will reach the level of buddhahood.
7.­51
“Since they do not dwell on any phenomenon
And know that phenomena cannot be relied upon,
Their bodies will rise up in the sky
Upon obtaining such insight.
7.­52
“Their minds do not dwell on
Any inner or outer phenomenon.
Transcending all concepts,
They obtain unsurpassed acceptance.
7.­53
“Because they have considered all sentient beings
With love and compassion for a long time,
They will meet innumerable buddhas
Through the power of that merit.
7.­54
“Their bodies are in no way different from
The bodies of the buddhas.
Because they have developed such acceptance,
They train themselves by means of the Dharma.
7.­55
“Who would not follow their example
And give rise to the mind set on awakening? [F.226.a]
Those who follow the sacred Dharma consistently
Will obtain such qualities.
7.­56
“Therefore, those who pursue the path
Must always persistently seek the Dharma!
Having sought their personal benefit through the Dharma,
They should use it to advance toward awakening.”
7.­57

This was the seventh chapter, Responding to Controversies.


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.­47
Translated based on the Stok Palace edition: ngas chos de thos nas/ sems rtse gcig tu ’khor rnams nyan thos dang rang sangs rgyas kyi ’bras bu yongs su gnyer ba la gzud pa’i phyir ’dun par gyur pa kho nar zad do. Degé reads: ngas chos de bstan pas nga’i ’khor rnams las sems rtse gcig tu nyan thos dang rang sangs rgyas kyi ’bras bu yongs su gnyer ba dag gzud pa’i phyir ’dun par gyur pa kho nar zad do (“By delivering this teaching, my only motivation has been to look after those among my retinue who one-pointedly pursue the fruition of the hearers and solitary buddhas”).

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.­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.­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.­18

eighteen unique qualities

Wylie:
  • ma ’dres pa bco brgyad
Tibetan:
  • མ་འདྲེས་པ་བཅོ་བརྒྱད།
Sanskrit:
  • aṣṭādaśāveṇikā
Chinese:
  • 十八不共法

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

Located in 2 passages in the translation:

  • 7.­16-17
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.­22

erudition

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

Located in 33 passages in the translation:

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

extensive teachings

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­30

former births

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­31

former events

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­35

four fearlessnesses

Wylie:
  • mi ’jigs pa bzhi
Tibetan:
  • མི་འཇིགས་པ་བཞི།
Sanskrit:
  • caturvaiśāradya
Chinese:
  • 四無所畏

Fearlessness in declaring that one has (1) awakened, (2) ceased all illusions, (3) taught the obstacles to awakening, and (4) shown the way to liberation.

Located in 2 passages in the translation:

  • 7.­16-17
g.­46

hymns and praises

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­47

irreversible

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

Located in 9 passages in the translation:

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

Magadha

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 3 passages in the translation:

  • 5.­25
  • g.­6
  • g.­79
g.­60

Mahāmaudgalyāyana

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

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

Located in 4 passages in the translation:

  • i.­3
  • i.­5
  • 6.­1-2
g.­65

marvels

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­66

Maudgalyāyana

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

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

Located in 53 passages in the translation:

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

Mount Sumeru

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

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

narratives

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

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 4.­105
g.­75

profound doctrines

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­76

prophecies

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­78

Pūrṇa Maitrāyaṇīputra

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

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

Located in 114 passages in the translation:

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

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

  • s.­1
  • 1.­2
  • n.­39
  • g.­49
  • g.­107
g.­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.­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.­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.­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.­105

universal monarch

Wylie:
  • ’khor los sgyur ba’i rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartin
Chinese:
  • 轉輪聖王

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 1 passage in the translation:

  • 7.­14
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.­113

world

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

Definition from the 84000 Glossary of Terms:

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

Located in 13 passages in the translation:

  • 3.­16
  • 3.­19
  • 3.­21
  • 3.­36
  • 4.­91
  • 4.­95
  • 4.­98
  • 5.­22
  • 6.­17-19
  • g.­69
  • g.­101
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    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-7.Copy
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