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གང་པོས་ཞུས་པ།

The Questions of Pūrṇa
Introduction

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.

i.­2

The Tibetan text has no translators’ colophon, but evidence suggests that, unlike most of the discourses translated into Tibetan during the early translation period, this text was most likely translated from Chinese, rather than from Sanskrit: Kumārajīva’s translation and the Tibetan are nearly identical in content and structure,3 and a number of apparently erroneous readings in the Tibetan text can be understood and resolved clearly when they are compared with the Chinese. Moreover, the Tibetan includes several transliterated names and terms that seem to be derived from the Chinese; and a few terms4 that appear in some of the Tibetan versions of this text are present almost exclusively in other discourses that are known explicitly to have been translated from the Chinese.5

i.­3

The Buddha’s main interlocutor in the sūtra is the monk Pūrṇa, as the title suggests. This is Pūrṇa Maitrāyaṇīputra, a brahmin from Kapilavastu, ordained by his uncle Ājñātakauṇḍinya when the latter returned to Kapilavastu soon after the Buddha’s first teaching; he is one of six or more figures with the name Pūrṇa in the Buddhist discourses6 and is described as the foremost in explaining the doctrine. He is also regarded as one of the ten main disciples of the Buddha, especially noted for his eloquence. Pūrṇa sets the scene by asking questions related to bodhisattva conduct. Following his inquiry, the sūtra unfolds in eight chapters that address a variety of topics related to bodhisattva conduct, the first three at least being direct answers to Pūrṇa’s initial questions. It is noteworthy that throughout the text the Buddha’s only interlocutors as he teaches the bodhisattva path‍—Pūrṇa, Mahāmaudgalyāyana, Ānanda, and Elephant Trunk‍—are all hearer disciples and not bodhisattvas. While, throughout the text, great emphasis is placed on the importance of realizing the emptiness of phenomena and the view that does not dwell on anything, the conduct the Buddha teaches remains firmly anchored in renunciation, a monsatic lifestyle, and difficult ascetic practices.

i.­4

Chapter 1 presents a teaching by the Buddha on the way that bodhisattvas can accomplish immeasurable awakened qualities after giving rise to the mind set on awakening. The Buddha lists several sets of spiritual qualities that bodhisattvas must accomplish in order to reach the awakened state. Chapter 2 is devoted to the question of developing a high level of erudition, which allows bodhisattvas to comprehend the definitive meaning of the Dharma. Chapter 3 describes how bodhisattvas can make their progress toward awakening irreversible if they can study, contemplate, and practice previously unknown Dharma teachings with an open mind, rather than automatically discarding them as non-Dharma. Chapter 4 presents further sets of spiritual qualities that bodhisattvas must cultivate in order to obtain sufficient roots of virtue, emphasizing in particular the practice of patience in the face of adversity and hostility. Here the Buddha also narrates a story from one of his previous lives as inspiration for practice, and the narrative includes a pointed description of how biased attitudes can cause sectarian distrust even between followers of the very same lineage taught to different generations.

i.­5

In Chapter 5 the Buddha displays his miraculous powers to the assembly by projecting light from his body; all those who witness this miraculous display become attracted to the Dharma and aspire to achieve perfect awakening. The Buddha entrusts this teaching to Ānanda, emphasizing its importance for the future and seeming to put it on a parallel, as a text of the Bodhisattva Collection, to his very first teaching in Sarnath. Chapter 6 begins with Mahāmaudgalyāyana, another of the Buddha’s closest disciples, requesting a teaching on how the Buddha practiced bodhisattva conduct in the past. The Buddha recounts several stories from his past lives, describing in detail the hardships he had to undergo for the sake of beings. Chapter 7 introduces advice by the Buddha on how to deal with particular controversies the monks might be faced with after he himself has passed away. Using various arguments to counter the accusations of future adversaries, the Buddha explains how to respond to such controversies. This entire chapter is devoted to the defense of the thought and practice of the Great Vehicle against the objections of orthodox Buddhists, who argued that texts like this one were not authentic Buddhist scriptures. That this text addresses such issues directly suggests that it may have first appeared in writing at a time when the Bodhisattva Vehicle was still controversial and had not yet been widely adopted. Lastly, in Chapter 8 Pūrṇa praises the Buddha’s teaching and makes a commitment to follow the path of the Great Vehicle himself, in order to liberate all beings from suffering.


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?’ ”


8.
Chapter Eight

Venerable Pūrṇa

8.­1

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

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


n.

Notes

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

b.

Bibliography

Source Texts

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

’phags pa gang pos zhus pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 42, pp. 168b.1–227a.6.

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

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

Secondary References

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

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

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

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

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

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

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

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

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

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


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

affliction

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

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

Located in 4 passages in the translation:

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

aggregates

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

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

Located in 12 passages in the translation:

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

Ānanda

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 11 passages in the translation:

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

aphorisms

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

One of the twelve branches of Buddhist scriptures.

Located in 4 passages in the translation:

  • 2.­2
  • 3.­16-17
  • 3.­36
g.­5

ascetic practices

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

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

Located in 9 passages in the translation:

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

biographies

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

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 4.­105
g.­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.­12

Damaśrī

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

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

Located in 20 passages in the translation:

  • 4.­61
  • 4.­70
  • 4.­73
  • 4.­75-77
  • 4.­82
  • 4.­88-92
  • 4.­94
  • 4.­96-97
  • 4.­99
  • g.­72
  • g.­90
  • g.­91
  • g.­116
g.­15

dhāraṇī

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

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

Located in 5 passages in the translation:

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

discourses

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

One of the twelve branches of Buddhist scriptures.

Located in 34 passages in the translation:

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

Elephant Trunk

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

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

Located in 20 passages in the translation:

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

emptiness

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

Definition from the 84000 Glossary of Terms:

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

Located in 25 passages in the translation:

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

erudition

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

Located in 33 passages in the translation:

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

extensive teachings

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­30

former births

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­31

former events

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­46

hymns and praises

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­47

irreversible

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

Located in 9 passages in the translation:

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

Magadha

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 3 passages in the translation:

  • 5.­25
  • g.­6
  • g.­79
g.­60

Mahāmaudgalyāyana

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

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

Located in 4 passages in the translation:

  • i.­3
  • i.­5
  • 6.­1-2
g.­65

marvels

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­66

Maudgalyāyana

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

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

Located in 53 passages in the translation:

  • s.­1
  • 5.­6
  • 6.­2-14
  • 6.­16-17
  • 6.­19-27
  • 6.­30-33
  • 6.­35-36
  • 6.­38-40
  • 6.­42-51
  • 6.­55-59
  • 6.­61-62
  • g.­60
g.­67

Merugandha

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

A past buddha who lived countless eons ago.

Located in 25 passages in the translation:

  • 4.­59-63
  • 4.­65
  • 4.­76
  • 4.­82-83
  • 4.­88-91
  • 4.­93
  • 4.­95
  • 4.­97-100
  • g.­12
  • g.­72
  • g.­90
  • g.­91
  • g.­94
  • g.­116
g.­69

Mount Sumeru

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

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

narratives

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

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 4.­105
g.­75

profound doctrines

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­76

prophecies

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

One of the twelve branches of Buddhist scriptures.

Located in 1 passage in the translation:

  • 2.­2
g.­78

Pūrṇa Maitrāyaṇīputra

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

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

Located in 114 passages in the translation:

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

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

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

signlessness

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

One of the three doors of liberation.

Located in 2 passages in the translation:

  • 3.­74
  • g.­99
g.­99

three doors of liberation

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

Emptiness, signlessness, and wishlessness.

Located in 3 passages in the translation:

  • 3.­128
  • g.­21
  • g.­88
g.­106

Vārāṇasī

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

Definition from the 84000 Glossary of Terms:

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

Located in 6 passages in the translation:

  • 4.­43
  • 5.­24
  • n.­6
  • n.­20
  • n.­39
  • g.­13
g.­107

Veṇuvana

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

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

Located in 8 passages in the translation:

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

verses

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

One of the twelve branches of Buddhist scriptures.

Located in 2 passages in the translation:

  • 2.­2
  • 3.­16
g.­112

wishlessness

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

One of the threedoors of liberation.

Located in 2 passages in the translation:

  • 3.­74
  • g.­99
g.­113

world

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

Definition from the 84000 Glossary of Terms:

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

Located in 13 passages in the translation:

  • 3.­16
  • 3.­19
  • 3.­21
  • 3.­36
  • 4.­91
  • 4.­95
  • 4.­98
  • 5.­22
  • 6.­17-19
  • g.­69
  • g.­101
g.­116

Yaśas

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

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

Located in 6 passages in the translation:

  • 4.­95-99
  • n.­6
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    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-introduction.Copy
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