The Prophecy for Bhadra the Illusionist
Toh 65
Degé Kangyur, vol. 43 (dkon brtsegs, ca), folios 17.b–36.a
- Jinamitra
- Prajñāvarman
- Bandé Yeshé Dé
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Table of Contents
Summary
While the Buddha Śākyamuni is residing at Vulture Peak Mountain, in the nearby city of Rājagṛha the accomplished illusionist Bhadra hatches a scheme to humiliate the Buddha and disprove his omniscience in order to win over the people of Magadha. The failure of Bhadra’s plan, in which he conjures the illusion of a resplendent courtyard that, to his dismay, cannot be undone, culminates in a series of surreal and magnificent visions that convince Bhadra of the superiority of the Buddha’s powers. This sūtra presents a colorful and often humorous narrative and contains teachings on illusion, emptiness, and the distinction between the illusionist’s mundane abilities and the Buddha’s miraculous display. The Buddha also teaches Bhadra forty-three sets of four qualities that together constitute the bodhisattva path.
Acknowledgements
This sūtra was translated by the Kīrtimukha Translation Group. Celso Wilkinson, Lopon Damchoe Wangmo, and Laura Goetz produced the translation from the Tibetan. We are very grateful to William Giddings who provided us with a comparative translation from the Chinese as well as consultation regarding several difficult points.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter was in charge of the digital publication process.
Introduction
The Prophecy for Bhadra the Illusionist contains a colorful and often humorous narrative. Shades of this narrative, in which a powerful magician attempts to humiliate the Buddha Śākyamuni and winds up the fool, are also found in the Pali Buddhist tradition, and the appeal of this particular story as Buddhism spread through Central Asia is apparent in its loose retelling in Khotanese literature. Its central theme is the Buddha’s miraculous powers, here compared to the lesser powers of an illusionist named Bhadra. The sūtra is an emblematic example of adbhutadharma, or “account of miraculous events,” one of the nine or twelve classic categories of the Pali and Sanskrit sūtras.1 The latter portion of the text, in which the Buddha prophesies Bhadra’s future awakening, exemplifies the genre of vyākaraṇa, or “prophecy,” as expressed in the sūtra’s title.
The sūtra opens at Vulture Peak Mountain in Rājagṛha, where the Buddha is residing with his saṅgha of monks and bodhisattvas. Down in the city, the accomplished illusionist Bhadra hatches a plan to test and humiliate the Buddha in order to win over the people of Magadha. Bhadra approaches the Buddha and offers to host him for the midday meal the following day. His plan is to expose the Buddha, since if the Buddha does not know his malicious intentions, it will prove the Buddha’s lack of omniscience. Over the course of the night, Bhadra conjures up the illusion of a resplendent courtyard filled with food and drink and servants. Just then, the Four Great Kings appear and ask for permission to create a second courtyard in which to offer a meal to the Buddha, and then Śakra and his host of gods ask if they may create a third. Bhadra grants them permission but begins to grow apprehensive. Then, when he tries to unravel his illusory display, he cannot. Śakra explains that since even a tiny offering to a buddha will inevitably lead to nirvāṇa, Bhadra’s offering cannot be withdrawn.
In the morning, the Buddha and his retinue proceed as planned to the reception in the city, whereupon Bhadra, seeing how the Buddha is revered by the gods, feels remorse for his initial devious intentions. Through the Buddha’s power, Bhadra, Śakra, and the Four Great Kings each simultaneously perceive the Buddha seated at their own conjured courtyards. Bhadra, defeated, bows to the Buddha and confesses his intentions, and the assembly partakes of the illusory feast.
The Buddha then conjures a series of visions in order to train Bhadra, beginning with three householders who show him how the Buddha can be in many places at once. The visions increase in intensity until Bhadra sees nothing but the Buddha everywhere he looks, at which point he attains samādhi. Bhadra again repents and asks the Buddha a series of questions, to which the Buddha responds with a teaching on illusion and emptiness.
Later, Bhadra again visits the Buddha at Vulture Peak Mountain and requests that he explain the bodhisattva path. The Buddha responds with a teaching in which he enumerates forty-three sets of four qualities that characterize the path of bodhisattvas.2 The Buddha then smiles, and when Ānanda asks why, he responds with a prophecy about Bhadra’s future awakening. Bhadra then takes refuge in the Buddha, proclaiming that the Buddha teaches the Dharma while undifferentiated from suchness (Skt. tathatā, Tib. de bzhin nyid). When questioned by Ānanda, Bhadra elaborates on his statement in riddle-like language. Ānanda replies that while Bhadra once bewildered others with his illusions, now he bewilders them with his wisdom. Bhadra counters that the Buddha himself is also a bewilderer—he teaches that there is no self, but does so using terminology like “sentient beings,” and he does not perceive birth and death, yet still he speaks of it.
Bhadra then requests to go forth as a monk, and the Buddha instructs Maitreya to perform the ceremony. The sūtra concludes with the Buddha giving Bhadra the prophecy, referenced in the sūtra’s title, regarding his future full awakening.
“Illusion” in this sūtra translates the Sanskrit māyā (Tib. sgyu ma) and refers, literally or by analogy, to a magical illusion, which is insubstantial by nature but appears before the eyes due to the magical abilities of a magician or illusionist. The term māyā also carries the connotation of “deceit,” “trickery,” or “deception”; for instance, it is listed as one of over fifty mental events (Skt. caitta, Tib. sems byung) in both the Sarvāstivāda-Vaibhāṣika and Yogācāra systems of Abhidharma, where it refers to the volition to deceive or manipulate others or to fraudulently boast about one’s spiritual attainment.
A māyākāra (literally “illusion maker”) is akin to a street magician who performs a spectacle of magic tricks before a crowd in order to turn a profit or boost their own influence and reputation. In the context of Buddhist literature, however, these magic tricks are more than just sleight of hand: the illusionist creates incredible magical spectacles of elephants, thrones, marvelous pavilions, and so forth that, while insubstantial in nature, visually appear before the eyes of its spectators, who are thus deceived into taking these conjurations as real and solid things. In truth, however, these appearances, like a hologram or a projection of light, have no tangible substance. While the illusions of an illusionist are considered real magic, that is to say, they are created from supernatural abilities acquired through meditative concentration or other spiritual disciplines, such magical abilities are considered a sort of mundane, worldly magic, particularly in comparison to the abilities resulting from genuine spiritual attainment, and even more so to the realization of an arhat or a buddha.
Such magical illusion is often referred to in early Buddhist sources as a metaphor for the illusory or insubstantial and momentary nature of phenomena. Phenomena are described as being like illusions, which initially appear to be solid and real but under close scrutiny and examination are impermanent, dependent, and transient. From the perspective of the Mahāyāna, they lack an inherent nature (Skt. niḥsvabhāva, Tib. rang bzhin med pa). Like magical illusions, phenomena lack any substantiality beyond the spectacle. Within the Mahāyāna, “illusion” was regularly included in conventional lists of eight or ten similes for how phenomena lack an inherent nature.
While illusionists are frequently mentioned in this context throughout the Kangyur, The Prophecy for Bhadra the Illusionist is unique in that the illusionist is the central figure and interlocutor of the entire sūtra. The story is set up to accomplish two things regarding the theme of magical illusion: one, it establishes the superiority of the Buddha’s miraculous power over the limited and mundane magic of Bhadra the illusionist, and two, it retains and elaborates upon the metaphorical understanding whereby all phenomena are considered to be magical illusions.
In this sūtra, as elsewhere, the term illusion carries a pejorative connotation. Even though Bhadra is said to have great powers, his power of illusion is only ever referred to using the term māyā (Tib. sgyu ma) or the term nirmita/nirmāna (Tib. sprul pa, “conjuration”), while the Buddha’s supernatural power is usually referred to as prātihārya (Tib. cho ’phrul, “miraculous display”). However, at one point in the sūtra, when Maudgalyāyana attempts to warn him of Bhadra’s trickery, the Buddha responds by comparing his own power to that of Bhadra, using the same word, māyā, for both, yet he explains that while Bhadra’s power of illusion is “limited” (phyogs gcig pa), his own is “pure” (yang dag pa). Since the Buddha has fully and completely realized the insubstantial nature of all phenomena and the truth that phenomena are primordially unborn, his power to create illusions, which are in this way no different from ordinary perceived reality, is unlimited.
At the climax of the story, the inspired and newly converted Bhadra gives a short discourse on the ultimate nature of phenomena using the convoluted language that has characterized his speech at various points throughout the text. When Ānanda teases Bhadra for the bewildering language with which he expresses the Dharma, he audaciously turns the accusation back onto the Buddha himself, referring to the Buddha as the “great bewilderer.” He justifies this by pointing out that while teaching selflessness, the Buddha speaks using terms like “sentient beings,” and while denying the birth and death of all phenomena, he nevertheless often refers to birth and death. This is an important summation of the narrative, which once again returns to its theme of juxtaposing Bhadra’s mundane powers of illusion with the miraculous displays of the Buddha. In some ways, the Buddha’s powers bewilder his followers, too, such as when he creates emanations of himself earlier in the narrative to simultaneously receive offerings from Bhadra, Śakra, and the Four Great Kings. From the ultimate view, the Buddha’s teachings may appear deceptive, because he teaches using conventional terminology for phenomena. This, however, is a form of skillful means, since he knows that all phenomena ultimately lack inherent nature.
So, although Bhadra’s initial use of powers of illusion to deceive, trick, and swindle people is presented here with a conventional negative connotation, the power to deceive through illusion is not necessarily considered in a negative light in this discourse. Rather, illusion serves as an instructive symbol that illustrates the relative and insubstantial nature of phenomena. The Buddha’s miraculous displays, while being at one level no different from the illusionist’s conjurations, do not have the same negative connotations, because they are always done with an intention to inspire and teach. In this way, conjuring illusions is an example of skillful means. Such illusions illustrate the true nature of reality; their source is not mundane sorcery but a quality of awakening, demonstrating the realization of suchness as the true nature of reality.
The theme of conversion via the display of supernatural power is often encountered in Buddhist literature.3 The narrative of this sūtra echoes a similar story in the Pali canon: the episode of Sirigutta and Garahadinna attributed to Buddhaghosa in his commentary on the Dhammapada.4 There, as in The Prophecy for Bhadra the Illusionist, the Buddha knowingly walks into a trap set by the non-Buddhist ascetic Garahadinna (in revenge for being victim to the same trap set by the Buddhist Sirigutta), although in this case the trap is not a magical illusion but a simple trench filled with live coals thinly disguised by the mats that Garahadinna expects the Buddha to sit on. When the Buddha sits down, however, the mats and coals become lotus flowers on which the Buddha and his saṅgha take their seats.
A Khotanese version of the Bhadra story contained within an untitled collection of Buddhist texts (date uncertain) has been translated into English by Ronald Emmerick.5 This version contains a narrative loosely parallel to that found in the Tibetan, although it paraphrases or leaves out most of the doctrinal elements.
The Prophecy for Bhadra the Illusionist is quoted several times in the Tengyur. In two cases, one or more of the sets of four qualities of bodhisattvas are cited,6 and in the case of Jñānavajra’s commentary on the Sūtra on the Descent into Laṅkā (Toh 107), the superiority of the Buddha’s miraculous power is addressed.7
According to the colophon, The Prophecy for Bhadra the Illusionist was translated into Tibetan by the Indian scholars Jinamitra and Prajñāvarman and the Tibetan Yeshé Dé, which dates the translation to the late eighth or early ninth century. This is confirmed by its inclusion in the imperial catalogs: the Denkarma (ldan dkar ma) lists it under the Heap of Jewels (Ratnakūṭa) and under the category of four hundred and thirty śloka or one bampo; in the Phangthangma (’phang thang ma) it is not listed as a Heap of Jewels text but in another section of texts all containing one and a half bampos (bam po phyed dang gnyis). This is not unusual, as there are only nine texts listed under the Heap of Jewels in this catalog.8
While there is no extant Sanskrit original, there are two translations found in the Chinese Tripiṭaka. The earlier Chinese version was made by Dharmarakṣa (竺法護) in the third or fourth century ᴄᴇ (Taishō 324), the other by Bodhiruci (菩提流志; Taishō 310), along with many of the other texts in the Heap of Jewels collection, between 706 and 713 ᴄᴇ.9 Bodhiruci’s later version is much shorter, omitting most of the sets of four found in Dharmarakṣa’s translation and in the Tibetan.
An English translation of the Tibetan text was published in 1938 by Konstantin Régamey, who included a complete edition of the Tibetan with reference to the Chinese translations. An abridged translation of Bodhiruci’s Chinese by C. C. Garma Chang is included in A Treasury of Mahāyāna Sūtras (1983). An anonymous translation from the Chinese, also of Bodhiruci’s translation, can be found online.10
This English translation follows the Degé Kangyur wherever possible. When a variant reading has been preferred, this is explained in an endnote. In addition to the two Chinese translations, the Tibetan of the Comparative Edition (dpe bsdur ma), the Gondhla collection (thirteenth–fourteenth centuries), and the Stok Palace Kangyur have also been consulted.
Text Body
The Prophecy for Bhadra the Illusionist
The Translation
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was dwelling at Vulture Peak Mountain near Rājagṛha together with a saṅgha of 1,250 monks and five thousand renowned bodhisattva mahāsattvas—renowned for having attained the superknowledges, the retentions, the miraculous power of magical display, and acceptance that phenomena are unborn—such as the bodhisattva mahāsattva Siṃha, the bodhisattva mahāsattva Siṃhamati, [F.18.a] the bodhisattva mahāsattva Fine Sandalwood, the bodhisattva mahāsattva Sārathi, the bodhisattva mahāsattva Mahāsārathi, the bodhisattva mahāsattva Prabhāśrī, the bodhisattva mahāsattva Radiant, the bodhisattva mahāsattva Endowed with Brilliant Light and Having a Melodious Voice, the bodhisattva mahāsattva Prabhāvyūha, the bodhisattva mahāsattva Clear Mind, the bodhisattva mahāsattva Essence of Beings, the bodhisattva mahāsattva Disciplined Charioteer of Beings, all the bodhisattva mahāsattvas of the Fortunate Eon, such as Maitreya, and other bodhisattvas such as Mañjuśrīkumārabhūta and so forth.
Śakra, ruler of the gods, was also there with them. Brahmā, the lord of this world Endurance, was there, too, as were the Four Great Kings. Many gods, nāgas, yakṣas, asuras, garuḍas, gandharvas, kinnaras, and mahoragas also surrounded them.
While the Blessed One was residing near the great city of Rājagṛha, kings, chief ministers, brahmins, householders, and people of the villages and countryside all paid respect, venerated, served, and made offerings to him. The Blessed One received robes, food, bedding, seats, and medicines to cure the sick. Extensive verses of praise further elevated the Blessed One’s fame and reputation.
Thus the tathāgata, arhat, complete and perfect Buddha accomplished in knowledge and conduct, the Sugata, the knower of the world, [F.18.b] the unsurpassed guide who tames beings, the teacher of gods and humans, the Blessed Buddha—the all-knowing and all-seeing one—knew all and saw all and was endowed with the ten strengths of a tathāgata, the four fearlessnesses of a tathāgata, and the four correct discernments. He was endowed with the eighteen unique qualities of the buddhas, great loving-kindness, and great compassion. He was endowed with the unfailing buddha eye and the five eyes, and he had also gained miraculous powers: the miraculous power of foretelling, the miraculous power of instruction, and the miraculous power of magical display.11
If he wished, he could suspend this trichiliocosm—including its cities, towns, lands, beings, and Mount Merus, encompassing everything up to the edges of the oceans and including the abodes of the gods, the horizons and depths, and the grasses, trees, and mountains—on the tip of a hair in space for an eon or even longer than an eon.
At that time, an illusionist named Bhadra lived in the city of Rājagṛha. He was highly versed in the treatises and secret mantra, a master of knowledge and craft, highly accomplished, successful, and famous. He was known as the greatest of all the illusionists and disciples of illusionists in Magadha, and by dint of his fame, he enthralled, bewildered, and deceived all the throngs of people in Magadha and converted them to his spectacular ways, except for those who had seen the truth, had faith, and followed the Dharma—the lay devotees, men and women. Through his illusions, he became powerful in the craft of bewilderment and acquired tremendous profits, respect, and verses of praise. [F.19.a]
Bhadra the illusionist heard that the fame, renown, and verses of the Blessed One were superior and that he was known as the tathāgata, arhat, complete and perfect Buddha accomplished in knowledge and conduct, the Sugata, the knower of the world, the unsurpassed guide who tames beings, the teacher of gods and humans, the Blessed Buddha, the all-knowing and all-seeing one who knows all and sees all, who is endowed with the ten strengths of a tathāgata, the four fearlessnesses of a tathāgata, and the four correct discernments and who is endowed with the eighteen unique qualities of the buddhas, with great loving-kindness and great compassion, and with the unfailing buddha eye and the five eyes, and as one who has gained miraculous powers: the miraculous power of foretelling, the miraculous power of instruction, and the miraculous power of magical display. If he wished, he could suspend this trichiliocosm—including its cities, towns, lands, beings, and Mount Merus, encompassing everything up to the edges of the oceans and including the abodes of the gods, the horizons and depths, and the grasses, trees, and mountains—on the tip of a hair in space for an eon or for even longer than an eon.
When he heard this, he thought, “I have enthralled all the people of the land of Magadha, bewildered them, deceived them, and converted them to my spectacular ways. All the brahmins and great householders delight in my name. The tathāgata, the arhat, the complete and perfect Buddha is the only one I have yet to put to the test. Since I have not yet bewildered and deceived him, I must go immediately to the tathāgata, the arhat, the complete and perfect Buddha.12 [F.19.b] When I get there, I will put him to the test. If they see that I am able to bewilder and deceive him, all of Magadha will follow me alone, and I will be bolstered with even greater profits and respect.”
Then Bhadra the illusionist, impelled by his previous roots of virtue and by the power of the Buddha, left the city of Rājagṛha and went to where the Blessed One was at Vulture Peak Mountain. Upon arrival, Bhadra the illusionist saw the Tathāgata, shining with light brighter than a trillion suns, with a face more immaculate than a trillion moons, with a body well proportioned like the king of banyan trees,13 with an ūrṇā as clearly apparent as the sparkling of a stainless jewel,14 with lotus eyes as lustrous as a blue utpala in bloom,15 and with an uṣṇīṣa whose top could not be seen even by Brahmā,16 teaching the Dharma amid his retinue in a melodious voice endowed with the sixty qualities.17 Seeing this, seeing such a bodily form and hearing such awakened speech, Bhadra’s mind was calmed. Nonetheless, he thought, “I must test him at once, to find out for sure whether he is all-knowing and all-seeing or not.”
Then Bhadra the illusionist, bowing to the feet of the Blessed One and thinking to test him, said, “Please come tomorrow for the midday meal.” At the same time, he was also thinking, “Does he know my intentions or not? If he does know, then he will not come. But if he does not know, he will come.”18
Knowing this, the Blessed One, for the sake of taming Bhadra the illusionist, and for the sake of taming the masses of the city of Rājagṛha, gave his assent to Bhadra the illusionist by remaining silent along with his saṅgha of monks.
Bhadra the illusionist thought, “Since my intention is to harm him [F.20.a] and yet he has agreed, he must be neither all-knowing nor all-seeing.” Then Bhadra the illusionist bowed to the feet of the Blessed One and departed from his presence.
Then Venerable Mahāmaudgalyāyana said to the Blessed One, “The illusionist Bhadra is going to harm this saṅgha of monks using his basket of illusions.”19
The Blessed One replied, “Maudgalyāyana, do not worry! I have been engaging in correct conduct since long ago, and being a tathāgata, I know the proper time.20 Not even the whole world with its gods can harm a tathāgata.
“Indeed, Maudgalyāyana, desire is what causes harm, anger is what causes harm, and ignorance is what causes harm. Since these, along with any latent tendencies, have been completely exhausted and forsaken by a tathāgata, who realizes that phenomena are primordially unborn,21 even the whole world with its gods cannot harm a tathāgata.
“Furthermore Maudgalyāyana, since the power of illusion of Bhadra the illusionist is limited, it is impure, while the power of illusion of a tathāgata is pure, since he is completely and manifestly awakened to all phenomena being like illusions.22
“Maudgalyāyana, even if all those multitudes designated as belonging to the realm of beings were to possess powers of illusion like that of Bhadra the illusionist, this would not even come close to a hundredth of a tathāgata’s power of illusion; nor would it even come close to a thousandth, nor a trillionth. Nor would any such calculation, fraction, enumeration, or simile come close.
“Maudgalyāyana, what do you think? Is Bhadra the illusionist [F.20.b] able to display this great trichiliocosm in its entirety, fully adorned with all its features?”
“No, he is not,” replied Maudgalyāyana.
The Blessed One continued, “If a tathāgata so wishes, he can display all the world systems as numerous as the grains of sand in the Ganges, fully adorned, on the mere tip of a hair. But even this would not show the full extent of a tathāgata’s power of illusion. Maudgalyāyana, in the ten directions there are the following maṇḍalas of wind:23 the wind called scattering;24 the wind called cutting asunder, which cuts the trichiliocosm asunder and, having cut it asunder, destroys it; the wind called dispersing and scattering, which moves about in the middle of the world; the wind called all-settling, which moves about at the summit of existence; the wind called destroying, which utterly destroys even Mount Meru, the king of mountains, let alone ordinary mountains; the wind called blazing, which arises during the conflagration of an eon and whose flames blaze all the way up to the Brahmā realms; the wind called consummating, which pacifies the fire at the eon’s conflagration; the wind called delighting, which completely covers the trichiliocosm with a lattice of clouds; the wind called sprinkling with water, which causes rain to descend during the conflagration of an eon; and the wind called completely drying, which completely dries that which has been destroyed by water.
“Maudgalyāyana, beginning with these maṇḍalas of wind, I could teach the Dharma for an eon or even longer than an eon, for there is no end to the Dharma taught by a tathāgata, beginning from the explanation of these maṇḍalas of wind.
“Maudgalyāyana, [F.21.a] what do you think? Would the illusionist Bhadra be able to remain in those maṇḍalas of wind?”
“No, he would not,” replied Maudgalyāyana.
The Blessed One continued, “Maudgalyāyana, I would be able to abide inside all those maṇḍalas of wind, all the while performing the four normal activities. If the Tathāgata so wishes, he could make all those winds enter a single mustard seed, and still the mustard seed would not be destroyed. Indeed, he could let all the activities of all those winds be displayed inside the mustard seed, and yet they would neither collide with one another nor decrease.
“Maudgalyāyana, there is nothing like the nature of my power of illusion. Indeed, it is limitless.”
Venerable Mahāmaudgalyāyana and the entire assembly were amazed. They bowed their heads to the feet of the Blessed One and said together with one voice, “Blessed One, we are indeed fortunate! As the teacher possesses such superior magical power, such renown for being superior in might, and such superior power, we are indeed fortunate! Blessed One, those who hear of this miraculous display of the Tathāgata will be inspired. And being inspired, they will develop the mind intent on complete and perfect awakening, so they, too, will obtain excellent fortune!”
Then Bhadra the illusionist went to the great city of Rājagṛha, and that very night, in the sector of the great city of Rājagṛha where all the city’s refuse and unclean things were discarded, he conjured up a great reception courtyard adorned with silken streamers, parasols, victory banners, and raised silk flags. He conjured the ground so that it was as even as the palm of a hand, strewn with flowers, fragrant with excellent incense, and adorned with a canopy above. [F.21.b]
Within that courtyard, he also conjured eight thousand25 exquisite trees replete with flowers and fruits. In front of all the exquisite trees he conjured lion thrones covered with many kinds of cotton cloth and adorned with all kinds of precious silk flags. He conjured four exquisite trees replete with flowers and fruits to both the left and right of each lion throne. He conjured fine dishes endowed with a hundred flavors for the Blessed One and the saṅgha of monks to enjoy. He also conjured five hundred attendants, all dressed in white and bedecked with all kinds of accoutrements.
As soon as Bhadra the illusionist had conjured up this banquet, the Four Great Kings, emanating as large bodies, came instantaneously to the illusionist Bhadra’s courtyard array and said to him, “Bhadra, you have invited the Tathāgata for tomorrow’s midday meal, and you have conjured such a courtyard for the Tathāgata to enjoy. You have done very well!
“Bhadra, please grant us permission to also make offerings to the Tathāgata, by displaying a second modest courtyard like this for the Blessed One to enjoy, to accompany yours!”
Bhadra the illusionist was utterly amazed and granted permission to the Four Great Kings, who then conjured a similar courtyard array for the Blessed One to enjoy.
Then Śakra, ruler of the gods, arrived together with thirty thousand gods at Bhadra’s courtyard array and said to him, “Bhadra, you have invited the Tathāgata for tomorrow’s midday meal, and [F.22.a] you have conjured such a courtyard array for the Tathāgata to enjoy. You have done well! Bhadra, please grant us permission to also make offerings to the Tathāgata, by displaying a second modest courtyard like this for the Blessed One to enjoy, to accompany yours!”
Bhadra the illusionist, utterly amazed, granted permission to Śakra, ruler of the gods, whereupon Śakra, ruler of the gods, conjured an especially magnificent courtyard for the Blessed One to enjoy—larger even than the Vaijayanta Palace, the residence of the gods of the Heaven of the Thirty-Three with the Pārijāta tree of paradise—a courtyard that eclipsed those of Bhadra the illusionist and the Four Great Kings.
Then Bhadra the illusionist thought, “If even gods such as these gather with such enthusiasm to make offerings and serve the Blessed One, he must be no ordinary being. It would not be appropriate to harm such an exalted being! Without a doubt, I must dispel my creation!”
Then Bhadra the illusionist attempted to dispel his conjurations and make them disappear. Invoking the power of all his secret mantras and vidyā mantras, he tried26 to get rid of them and make them disappear, but the fine dishes, the attendants, the courtyard, and the lion thrones all remained, appearing just as they had before. He was not able to dispel them, even with all his secret mantras and vidyā mantras. Completely amazed, he thought, “Up until now I could create illusions at will and make them vanish at will, but now I am unable to dispel this array made for the Tathāgata.” [F.22.b]
Then Śakra, ruler of the gods, knowing fully what Bhadra the illusionist was thinking, said to him, “Bhadra, just as you are unable to dispel what you have created for the Tathāgata, so it is, Bhadra, for those who are able to generate even a few thoughts of the Tathāgata—their thoughts do not go away but remain a causal factor right up until their final nirvāṇa.”
Bhadra the illusionist was utterly delighted, and rejoicing, he became thoroughly overjoyed and blissful. So, that night passed with him urging the Blessed One to come for the midday meal, beseeching him, “Blessed One, when the midday meal in the middle of the day has arrived, please do kindly come for the midday meal!”27
Early the next morning, the Blessed One donned his lower and upper robes, took up his offering bowl, gathered the saṅgha of monks, and, leading the saṅgha of monks, went to the great city of Rājagṛha, to the site of Bhadra the illusionist’s great courtyard. He then manifested a magical display such that Bhadra the illusionist was convinced that “the Tathāgata is seated at the array I have conjured,” the Four Great Kings were convinced that “the Tathāgata is seated at the array we have conjured,” and Śakra, ruler of the gods, was convinced that “the Tathāgata is seated at the array I have conjured.”
In the great city of Rājagṛha, word spread to others—non-Buddhists, carakas, parivrājakas, brahmins, and householders. Amazed, they rushed to the courtyard thinking, “Today the renunciant Gautama will be put to the test!” [F.23.a]
The faithful living in the great city of Rājagṛha—monks and nuns, laymen and laywomen—likewise rushed to the gathered assembly thinking, “Today we will listen to the Tathāgata’s words,28 and we will also see a great miraculous display.”
Then Bhadra the illusionist, truly overcoming his pride, haughtiness, and arrogance, bowed his head to the feet of the Blessed One and said, “Blessed One, I confess my wrongdoing—I invited the Tathāgata to come here with severely harmful intent. But then, Blessed One, I thought that it would be wrong to deceive such an exalted being by conjuring fine dishes, servants, lion thrones, and this courtyard. Realizing that this should not be done, I tried to dispel them but was unable to do so. Even by invoking the full force of all my secret mantras and vidyā mantras, I could not make them go away. It was no use, and all these fine dishes, servants, lion thrones, and courtyard arrangements remained just as they were.”
The Blessed One then said to Bhadra the illusionist, “Bhadra, the amenities and enjoyments of all beings are also like this, illusory conjurations of karma.29 Bhadra, this saṅgha of monks is also like this, an illusory conjuration of the Dharma. Bhadra, I, too, am also like this, an illusory conjuration of wisdom. Bhadra, this entire trichiliocosm is also like this, the illusory conjuration of various manifest formations. Indeed Bhadra, all phenomena are like this, the illusory conjurations of masses of conditions.
“Nevertheless, Bhadra, [F.23.b] when you know the time is right, you may offer these dishes and drinks, delectables and nectars,30 however they have been conjured.”
Then the servants conjured by Bhadra and the Four Great Kings and Śakra, ruler of the gods, along with his retinue, satisfied the Blessed One and the saṅgha of monks with the conjured dishes and drinks, delectables, and nectars.
Then the elder Mahākāśyapa spoke the following verse:
Mahāmaudgalyāyana said:
Śāriputra said:
Subhūti said:
Ānanda said:
The bodhisattva Pinnacle of Light said:
The bodhisattva Prabhāvyūha said:
The bodhisattva Siṃha said:
The bodhisattva Siṃhamati said:
The bodhisattva Maitreya said:
Mañjuśrīkumārabhūta said:
Then the Blessed One, using his powers to thoroughly tame Bhadra the illusionist, conjured a householder, who came into the courtyard and asked Bhadra the illusionist, “Bhadra, what are you doing?”
“Forget it, Bhadra! Do not say that! The Tathāgata, with his saṅgha of monks, is receiving the midday meal at King Ajātaśatru’s court.”
Then, through the power of the Buddha, Bhadra the illusionist saw the Tathāgata, with the saṅgha of monks, receiving the midday meal at King Ajātaśatru’s court.
The Blessed One then conjured a second householder, who came into the courtyard and asked Bhadra the illusionist, “Bhadra, what are you doing?”
“Forget it! Do not say that! The Tathāgata, with his saṅgha of monks, is on the parivrājaka street collecting alms.” [F.24.b]
Then, through the power of the Buddha, Bhadra the illusionist saw the Tathāgata, with the saṅgha of monks, collecting alms on the parivrājaka street.
The Blessed One then conjured another householder, who came into the courtyard and asked Bhadra the illusionist, “Bhadra, what are you doing?”
“Bhadra, forget it! Do not say that! The Tathāgata is in the physician’s grove teaching the Dharma to the fourfold retinue.”
Then, through the power of the Buddha, Bhadra the illusionist saw the Tathāgata in the physician’s grove teaching the Dharma to the fourfold retinue.
Śakra, ruler of the gods, then approached Bhadra the illusionist and asked, “Bhadra, what are you doing?”
“Bhadra, forget it! Do not say that! The Tathāgata is in the Heaven of the Thirty-Three, in front of the Pārijāta tree, teaching the Dharma to the gods of the Thirty-Three.”
Then Bhadra also saw the Tathāgata in the Heaven of the Thirty-Three, teaching the Dharma in front of the Pārijāta tree.
Then on all the leaves and all the flowers on every tree that Bhadra the illusionist had conjured, Bhadra the illusionist saw the Tathāgata, adorned with the marks of a great being and encircled by the saṅgha of monks. On each of the lion thrones that he had conjured and on the lion thrones that the Four Great Kings had conjured, he saw the Tathāgata, adorned with the marks of a great being and encircled by the saṅgha of monks. Everywhere in the great city of Rājagṛha, in every building, house, and palace, on every path and road, [F.25.a] he saw the Tathāgata, adorned with the marks of a great being.
And in front of every tathāgata, arhat, complete and perfect Buddha, Bhadra the illusionist saw himself bowing and confessing his faults, and wherever else Bhadra the illusionist looked, in every corner of his field of vision, he saw nothing but the Tathāgata. He was utterly delighted and, rejoicing, became overjoyed and blissful.
Through that very feeling of joy and bliss, he attained the samādhi called recollecting the Buddha.34 As soon as he emerged from that samādhi, he joined his palms together and, seated before the Blessed One, spoke these verses:
The Blessed One responded to Bhadra the illusionist with these verses:
When that teaching in verse had been given, Bhadra the illusionist attained the lesser acceptance that accords with certainty46 in the Dharma; five thousand beings engendered the mind of unsurpassed complete and perfect awakening, which until then had never occurred to them; and two hundred bodhisattvas obtained acceptance that phenomena are unborn. Then the Blessed One partook of the conjured food, and in order to fully purify Bhadra’s gift, he spoke this verse:
Then Venerable Ānanda said to the Blessed One, “Blessed One, please grant your blessing that this courtyard, just as it is ornamented now, remains without disappearing or fading away for seven days.” The Blessed One then gave his blessing that the courtyard would remain, just as it was, [F.27.b] and not disappear or vanish for a full seven days. Then the Blessed One rose from his seat and departed along with the saṅgha of monks.
Later, when the Blessed One had arisen from his meditative composure and was seated in order to teach the Dharma, monks, bodhisattvas, gods, nāgas, yakṣas, and gandharvas approached the Blessed One to hear the Dharma. Bhadra the illusionist also came before the Blessed One, bowed to his feet, and respectfully circumambulated him three times. With proper honors he sat down to one side with his palms together. Thus seated to one side, Bhadra the illusionist said to the Blessed One, “Blessed One, please explain the path of the bodhisattvas, such that anyone who enters the path of bodhisattvas proceeds to the seat of awakening.”
The Blessed One replied to Bhadra the illusionist, “Bhadra, listen well and keep this in mind. I will explain.”
Bhadra the illusionist replied, “Very well!” and listened as the Blessed One explained.
“Bhadra, these four constitute the path of the bodhisattvas, such that anyone who enters the path of bodhisattvas will proceed to the seat of awakening. What are the four? Not abandoning the mind of omniscience, not forsaking beings, being insatiable in seeking out all roots of virtue, and endeavoring to be diligent in protecting the holy Dharma. Bhadra, these four [F.28.a] constitute the path of bodhisattvas, such that anyone who enters the path of bodhisattvas will proceed to the seat of awakening.
“Bhadra, these four constitute the completely pure conduct of bodhisattvas. What are the four? Purity of the three vows, purity of intention,47 purity of knowledge, and purity of birth. These are the four.
“Bhadra, these four constitute the bodhisattva qualities that śrāvakas and pratyekabuddhas cannot fathom. What are the four? Emerging from concentration,48 mental discernment, great compassion for beings, and inspired speech in diverse languages. These are the four.
“Bhadra, these four constitute the superior conduct of bodhisattvas. What are the four? Staying in remote places, not taking delight in distraction, being kind to beings when staying in such places, and knowing that all conditioned factors neither come from nor go anywhere. These are the four.
“Bhadra, when bodhisattvas have these four qualities, they may be considered objects of great praise and respect. What are the four? Bodhisattvas not being concerned with their own bodies or lives, always being joyful in spirit, abandoning pride and haughtiness, and accomplishing what they have said they will do. These are the four.
“Bhadra, when bodhisattvas have these four qualities, their conduct is perfect. What are the four? Knowing the proper time and knowing the right measure, solitude, and authenticity. These are the four.
“Bhadra, when bodhisattvas have these four qualities, they are without doubt. What are the four? Overcoming regret wherever it arises,49 venerating those with great erudition and insight, [F.28.b] thinking about the meaning of what has been learned, and not talking about the faults of others—being kind in discussions and not emphasizing faults. These are the four.
“Bhadra, when bodhisattvas are seen to have these four beneficial qualities, they are sought after for their learning. What are the four? Developing insight in oneself and others, removing doubts that come from all directions, grasping the holy Dharma, and never tiring of praising the buddhas. These are the four.
“Bhadra, these four are the essences of the bodhisattvas’ vast learning. What are the four? Being learned, they know the Dharma in detail; this is an essence. Being learned, they refrain from what should not be done; this is an essence. Being learned, they teach others; this is an essence. And being learned, they focus on the ultimate liberation and awakening of blessed buddhas; this is an essence. These are the four.
“Bhadra, these four are the benefits for bodhisattvas who teach the Dharma. What are the four? Enjoying a meal after working; receiving robes, alms, bedding, seats, and medicines to cure the sick; weakening the power of opponents; and being attended upon and protected by gods who favor the Dharma, so that they are invulnerable to Māra. Bhadra, these four are the benefits for the bodhisattvas who teach the Dharma.
“If bodhisattvas have these four qualities, when they teach the Dharma to others their words will be worth hearing. What are the four? Having few desires, a sense of contentment, and a good and gentle nature and accomplishing their own spiritual practice. [F.29.a] These are the four.
“Bhadra, when bodhisattvas have these four qualities, they teach the Dharma while avoiding profiting from their knowledge and without concern for material things. What are the four? Dispelling50 the fear of saṃsāra, taking no interest in worldly goods or distractions, looking out for others, and abiding by the noble lineage. These are the four.
“Bhadra, when bodhisattvas have these four qualities, they are grateful and thankful for what they receive and are of benefit in return. What are the four? Encouraging others toward awakening, not allowing former deeds to go to waste, treating others with the kindness one gives oneself, and aspiring to the skill of a holy being. These are the four.
“Bhadra, when bodhisattvas have these four qualities, they will be inseparable friends to beings. What are the four? Putting on the armor of the strength of acceptance, having no hope for the slightest benefit in return, not forsaking great compassion, and not giving up on those who have entered erroneous ways. Bodhisattvas with these four qualities will be inseparable friends to beings.
“Bhadra, these four are the friends upon whom bodhisattvas should rely. What are the four? Perfect application, perfect intention, perfect conduct, and doing that which reveals this awakening to others. These are the four.
“Bhadra, these four should be known as nonvirtuous companions for bodhisattvas. What are the four? Teachers of the Lesser Vehicle; those who divert those inclined toward the mind of awakening; those who, when relied upon, cause nonvirtuous qualities to increase; and those who cause virtuous qualities to decrease. [F.29.b] These are the four.
“Bhadra, when bodhisattvas have these four qualities, they will meet with blessed buddhas. What are the four? Single-pointed mindfulness, proclaiming again and again the praises of the blessed buddhas, completely pure discipline, and making aspirations with superior motivation. These are the four.
“Bhadra, when bodhisattvas see51 these four benefits, they will take delight in acts of offering to the tathāgatas. What are the four? That offerings are made to the supreme object of offering; that when they are seen making offerings, other beings make offerings in the same way; that when offerings to the tathāgatas are made in the right way, the mind of awakening becomes stable; and that when a great being with the thirty-two marks is seen directly, roots of virtue are accumulated. Bhadra, when bodhisattvas see these four benefits, they will delight in making offerings to the tathāgatas.
“Likewise, Bhadra, when bodhisattvas see these four objectives, they will be diligent in their training. What are the four? Passing beyond bad rebirths, achieving happy rebirths, respecting the tathāgatas, and completely fulfilling aspirations. These are the four.
“Bhadra, these four are the trainings of bodhisattvas. What are the four? Never relinquishing the mind of awakening, being equanimous toward all beings, fully pursuing the perfections, and not being afraid to listen52 to the immeasurable Buddhadharma. Bhadra, these four are the trainings of bodhisattvas.
“Bhadra, these four are the perfectly pure trainings of bodhisattvas. What are the four? Not doing what should not be done, [F.30.a] having faith in emptiness, not abandoning the awakening of the buddhas, and completely vanquishing views along with their latent tendencies. Bhadra, those four are the completely pure trainings of bodhisattvas.
“Bhadra, these four are the four aspects of the samādhi of bodhisattvas. What are the four? Being without distraction, remaining in solitude, having an untroubled mind, and relying53 on the roots of virtue. Bhadra, these four are the aspects of the samādhi of bodhisattvas.
“Bhadra, these four are the proper modes of engagement of bodhisattvas. What are the four? Actualizing the mind of awakening once the roots of virtues have been produced, being without obscuration when entering complete absorption, being familiar with the gateways to liberation, and not entering into fixity.54 Bhadra, these four are the proper modes of engagement of bodhisattvas.
“Bhadra, these four are the improper mindsets of bodhisattvas that should be rejected. What are the four? Being afraid of the horrors of saṃsāra, being uninterested in yogic activities, being uninterested in the intended meaning of the teachings, and not accumulating roots of virtue. Bhadra, these four are the improper mindsets that should be rejected.
“Bhadra, these four are the resolutions of bodhisattvas. What are the four? The first resolution is the thought, ‘Even for the sake of a single being, I will cycle in saṃsāra until the end of the final eon.’ The second resolution is the thought, ‘I will teach the Dharma in order to know the thoughts of all beings, pacify their afflictions, and know the superior and inferior faculties.’ The third resolution is the thought, [F.30.b] ‘May I, having relinquished all nonvirtuous qualities and become endowed with all virtuous qualities, reach the seat of awakening and, having defeated the hordes of Māra, fully awaken to unsurpassed, complete and perfect buddhahood.’ The fourth resolution is the thought, ‘Having understood the entire trichiliocosm in a single moment,55 may I teach the Dharma.’ Bhadra, these four are the resolutions of bodhisattvas.
“Bhadra, these four qualities of bodhisattvas subdue Māra. What are the four? Discerning every phenomenon as being like an illusion, having proper engagement, not conceptualizing phenomena, and not abiding in any characteristics. Bhadra, these four are the qualities of bodhisattvas that subdue Māra.
“Bhadra, these four are the truths to be contemplated for bodhisattvas. What are the four? There are no persons; phenomena arise in dependence; no phenomenon whatsoever arises without a cause; and phenomena that arise in dependence are unborn and insubstantial, and on account of awakening they are inexhaustible. Bhadra, these four are the truths to be contemplated by bodhisattvas.
“Bhadra, when bodhisattvas have four qualities, they do not abandon beings. What are the four? Not abandoning previous aspirations, enduring weariness, not concerning themselves with their own body and life, and employing the means of attracting disciples. These are the four.
“Bhadra, these four are the bodhisattvas’ four ripening acts. What are the four? Giving material goods, giving Dharma teachings for the sake of ripening others, regularly giving reminders by encouraging others, and, [F.31.a] by giving up their own happiness, revealing the roots of virtue in others and causing them to ripen. Bhadra, these four are the bodhisattvas’ four ripening acts.
“Bhadra, when bodhisattvas have four qualities, they are not afraid to gather disciples who have not yet been gathered. What are the four? Being inclined to even the slightest root of virtue; taking delight in always and unceasingly benefiting others; being perfectly generous, restrained, and gentle; and disregarding all profit, veneration, and praise. These are the four.
“Bhadra, when bodhisattvas have four qualities, they engage in proper conduct.56 What are the four? The attainment of the superknowledges, the attainment of wisdom, engaging in the immeasurable great samādhi, and being fully liberated without contamination by meditating on emptiness supreme in all aspects. These are the four.
“Bhadra, when bodhisattvas have four qualities, they will know that they are skillful in means. What are the four? Knowing that all thoughts lead to the mind of awakening—even afflicted thoughts are sufficient, not to mention virtuous thoughts; viewing all beings as the very vessels of Dharma; holding the view, by understanding essencelessness, that all phenomena are definitely erroneous; and meditating with a perception that does not fixate on any meditative absorptions when seeking liberation. When bodhisattvas have these four qualities, they will know they are skilled in means.
“Bhadra, these four are bodhisattvas’ meditations on loving-kindness. What are the four? Meditating on loving-kindness thinking ‘May I protect all beings,’ meditating on loving-kindness thinking ‘May I liberate all beings,’ [F.31.b] meditating on loving-kindness thinking ‘May I inspire all beings,’ and meditating on loving-kindness thinking ‘May I lead all beings completely beyond suffering.’ Bhadra, these are the bodhisattvas’ meditations on loving-kindness.
“Bhadra, these four are the compassions of bodhisattvas. What are the four? The compassion of putting those born in lower realms onto the path to higher realms, the compassion of joining those with bad karma to virtuous qualities, the compassion of leading those inclined toward the Lesser Vehicle to correctly practice the Greater Vehicle, and, fourth, the compassion of thinking ‘May I lead all beings completely beyond suffering!’ These are the four.
“Bhadra, when bodhisattvas have four qualities, they will obtain the superknowledges. What are the four? Lightness of body and mind, discerning the illusory nature, cultivating a mind of respect and service toward all beings, and, with calm abiding having become single pointed, being without distraction.
“Bhadra, when bodhisattvas have four qualities, they will obtain the correct discernments. What are the four? Relying on the meaning and not on the words, relying on the Dharma and not on persons, knowing all phenomena to be without identity and to be language and words that are inexhaustible, and teaching without attachment or obstruction.57 These are the four.
“Bhadra, when bodhisattvas have four qualities, they obtain retention. What are the four? Not being satisfied even though they have learned a great deal, honoring and respecting those of great learning in accordance with the Dharma, always striving to teach the Dharma to others, and engaging with the teachings in accordance with the Tathāgata’s intentions in order to definitively determine the meaning of all its words and letters.
“Bhadra, [F.32.a] when bodhisattvas have four qualities, they will obtain acceptance. What are the four? Faith, irreversibility, accumulation, and indefatigability. These are the four.
“Bhadra, when bodhisattvas have four qualities, they will acquire inspired speech. What are the four? Not contradicting the explanations of other proponents of the Dharma, listening to the teachings of other proponents of Dharma with respect and commendation, being without conceit despite one’s learning, and not deprecating those of lesser learning. These are the four.
“Bhadra, these four are the bodhisattvas’ transformations. What are the four? The transformation of desire, anger, and ignorance, the transformation from a śrāvaka, the transformation from a pratyekabuddha, and the transformation of perceptions into Dharmic roots of virtue. These are the four.
“Bhadra, these four qualities are bodhisattvas’ engagement with profound meaning. What are the four? Understanding dependent arising, understanding the intent of the teachings, understanding the nature of identity, and likewise understanding that, from the perspective of emptiness, all these phenomena have the same meaning. These four are bodhisattvas’ engagement with profound meaning.
“Bhadra, when bodhisattvas have four qualities, they will realize their aspirations. What are the four? Observing perfect discipline and training, purifying karmic obscurations, being without deceit, and mastering their minds to generate roots of virtue. With these four, the aspirations of bodhisattvas will be realized.
“Bhadra, when bodhisattvas have four qualities, they will be exalted and will gain the quality of irreversibility through all the perfections. What are the four? By being skilled in means, [F.32.b] subsuming all the perfections within a single perfection; by being skilled in means, knowing all beings by realizing the nature of a single being; by being skilled in means, knowing the purity of other phenomena by realizing the purity of a single phenomenon; and, since all is the true nature, being devoted to all buddhas through a single buddha. Bhadra, when bodhisattvas have these four qualities, they will be exalted and will gain the quality of irreversibility through all the perfections.”
When the Blessed one had explained these sets of four accomplishments, Bhadra the illusionist attained the acceptance that phenomena are unborn. He was utterly delighted and, rejoicing, became overjoyed and blissful. He was so extremely happy that he rose into the sky to the height of seven palm trees.
Then, the Blessed One smiled. And from his smile radiated countless incalculable rays of light that, after suffusing all the buddhafields with light, returned once again and descended into the crown of the Blessed One’s head.
Venerable Ānanda then rose from his seat. Folding his Dharma robe over one shoulder, he placed his right knee on the ground, bowed in the direction of the Blessed One with his palms pressed together, and said, “As the honorable Blessed Tathāgata does not smile without a reason or condition, what was the reason for your smile? What was the condition?” Then he spoke these verses:
Then the Blessed One asked Venerable Ānanda, “Ānanda, do you see Bhadra, this son of noble family?”
“Blessed One, I see him,” replied Ānanda.
“Ānanda, ninety-two thousand eons from now in the eon Excellent Manifestation, [F.33.b] in the world system Great Array, Bhadra, this son of noble family, will appear in the world as a tathāgata, arhat, complete and perfect buddha named Vikurvāṇarāja.
“Ānanda, the tathāgata, arhat, complete and perfect Buddha Vikurvāṇarāja’s world system called Great Array will be rich, vast, happy, abundant with good harvests, pleasant, and filled with many people and beings. It will be flat and even like the palm of the hand, soft to the touch like kācilindika cloth, adorned with flowering trees, resounding with the music of various instruments, and made fragrant with various kinds of incense; it will continually, without cease, be filled with raised parasols, victory banners, and flags.
“Ānanda, just as the gods of the Heaven of the Thirty-Three enjoy food and drinks merely by thinking of them, so will the people there enjoy and savor such enjoyments.
“Ānanda, at that time, the world system Great Array will constantly manifest all this array, and thus it will be called the world system Great Array.
“Ānanda, all beings born in that buddhafield will be inclined toward greatness, and they will enter properly into the Great Vehicle (Mahāyāna) and nothing else.
“Ānanda, the Tathāgata Vikurvāṇarāja will live for ten thousand years, and after his final nirvāṇa, his holy Dharma will remain for ten million years.
“Ānanda, at that time when the Tathāgata Vikurvāṇarāja is about to pass into his final nirvāṇa, he will give the bodhisattva Resounding Voice a prophecy: ‘After me, the tathāgata, arhat, complete and perfect buddha known as All-Pervasive Lord will appear in the world.’ Having given the prophecy to bodhisattva [F.34.a] Resounding Voice, he will pass into final nirvāṇa.”
Then Bhadra the son of noble family descended from the air and, bowing his head to the feet of the Blessed One, said these words to him: “Blessed One, henceforth I take refuge in the many trillions of tathāgata, arhat, complete and perfect buddhas and in the Dharma and the Saṅgha of monks. And I will proclaim the suchness of the Tathāgata just as the Tathāgata teaches it by means of the suchness of the Tathāgata, which does not deviate from suchness, the suchness that is indivisible, the suchness free of any imperfection, the nonconceptual suchness, the unborn suchness, the uncompounded suchness.”59
Then Venerable Ānanda asked Bhadra the son of noble family, “Bhadra, have you already attained the true nature of a tathāgata? How else would you speak of suchness as the Tathāgata does?”
“Ānanda,” Bhadra replied, “all phenomena have attained the true nature of the Tathāgata. Why? Because, Ānanda, the Tathāgata has realized suchness as indivisibility. I, too, am included in that which is indivisible with suchness, and just as I am included, so, too, are all beings included, and just as all beings are included, so, too, are all phenomena included. Thus, honorable Ānanda, the true nature of the Tathāgata is not something that can be divided in two.
“Honorable Ānanda, nonduality is itself not something to be cognized or comprehended. Why? Because the knowledge of knowing notions is the wisdom of a buddha.”60
Then Venerable Ānanda said to the Blessed One, [F.34.b] “Blessed One, Bhadra the son of noble family bewilders the entire world with its gods. While previously he bewildered it with the nature of illusions, now he bewilders it with insight and wisdom. Why is this so? Because his inspired speech on insight and wisdom is like this.”
Then the Blessed One asked Bhadra the illusionist, “Bhadra, is it true that you bewilder this entire world with its gods?”
“Indeed, just as the Blessed One bewilders, so do I bewilder. How so? Although there is no self, the Blessed One teaches the Dharma using the conventional term beings. Although there are no living beings or persons, he teaches the Dharma using the term person. Therefore, he is a great bewilderer. The Tathāgata rests at the seat of awakening, seeing no phenomenon whatsoever—no transference at death, no transmigration, and no birth—yet he teaches the Dharma of transference at death, transmigration, and birth. In this way, the Blessed One appears in any place, for the world with its gods, as the Tathāgata proclaiming the truth.”
Then the Blessed One gave his approval to Bhadra the illusionist, saying, “Well done, son of noble family, well done, well done! It is just as you have said. Although there is no self, I teach the Dharma using the conventional term beings. Although there are no living beings or persons, I teach the Dharma using the term person. Therefore, this is a great bewilderment. The Tathāgata rests at the seat of awakening, seeing no phenomenon whatsoever—no transference at death, no transmigration, and no birth—yet [F.35.a] he teaches the Dharma of transference at death, transmigration, and birth. In this sense, there is no such thing as final nirvāṇa, nor is there any Dharma taught in order to attain final nirvāṇa.”61
Then Bhadra the son of noble family requested the Blessed One that he might go forth.
The Blessed One instructed the bodhisattva Maitreya, “Maitreya, send forth Bhadra the son of noble family.”
Then Maitreya sent forth and fully ordained Bhadra the son of noble family, and when he had completed the ordination, he62 said to the Blessed One, “Blessed One, bodhisattvas do not go forth by means of outward appearances, signs, and procedures. Why, Blessed One? Because bodhisattvas are not attached to any of these outer attributes, yet they remain in the three realms in order to mature beings. This is the going forth of bodhisattvas.”
And at that time, when this teaching had been explained, five thousand beings generated the mind intent on complete and perfect awakening. The minds of two hundred monks were freed from defilements without further appropriation.
Then Venerable Ānanda asked the Blessed One, “Blessed One, what is the name of this Dharma discourse? By what name should it be remembered?”
The Blessed One said, “Remember it as The Prophecy for Bhadra the Illusionist, or remember it as The Complete Emergence of Awakening in Stages.
“Ānanda, bodhisattvas who wish to look upon the Tathāgata and enact buddha activity for the sake of beings should remember this Dharma discourse. They should bear it in mind, recite it aloud, and teach it to others. Why? Because, Ānanda, those who remember it, bear it in mind, [F.35.b] recite it aloud, and teach it to others will see the Tathāgata, and thus will they enact buddha activity for the sake of beings.
“Therefore, Ānanda, for the happiness of many beings, out of heartfelt love for the world, and for the welfare, benefit, and happiness of gods and humans, remember this Dharma discourse! Bear it in mind, recite it, and master it perfectly.
“Ānanda, the Dharma through which awakening completely emerges is that of the Mahāyāna, and it is from the Mahāyāna that this Dharma is taught. Therefore, this Dharma discourse is called The Complete Emergence of Awakening.
“Ānanda, you should take interest in this. You should understand it. The Tathāgata will be in the bodies of those who compile this Dharma discourse into a book and keep it on their bodies, not to mention those who have learned it and then established themselves in suchness.”
Then Bhadra the son of noble family said to the Blessed One, “The Blessed One’s Dharma discourse should also be called Instigating the Roots of Previous Virtue. Why? Because, Blessed One, after hearing this Dharma discourse, all the roots of virtue that I had accumulated previously have become manifest.”
After the Blessed One had given this teaching, Bhadra the son of noble family, Venerable Ānanda, that whole assembly, and the world with its gods, humans, asuras, and gandharvas praised the words of the Blessed One.
Among the hundred thousand chapters of the Dharma discourse of The Noble Great Heap of Jewels, this completes the twenty-first chapter called “The Prophecy for Bhadra the Illusionist.” [F.36.a]
Colophon
Translated, edited, and finalized by the Indian preceptors Jinamitra and Prajñāvarman along with the chief editor-translator Bandé Yeshé Dé.
Abbreviations
| C | Choné (co ne) Kangyur |
|---|---|
| D | Degé (sde dge) Kangyur |
| F | Phukdrak (phug brag) Kangyur |
| Go. | Gondhla Collection |
| H | Lhasa (zhol) Kangyur |
| J | Lithang (li thang) Kangyur |
| K | Peking (pe cin) or “Kangxi” Kangyur |
| N | Narthang (snar thang) Kangyur |
| S | Stok Palace (stog pho brang bris ma) Kangyur |
| Taishō 310 | 7th–8th century Chinese translation by Bodhiruci (菩提流志) |
| Taishō 324 | 3rd–4th century Chinese translation by Dharmarakṣa (竺法護) |
| U | Urga (ku re) Kangyur |
| Y | Yongle (g.yung lo) Kangyur |
Notes
Bibliography
Tibetan Texts
sgyu ma mkhan bzang po lung bstan pa (Bhadramāyākāravyākaraṇa). Toh 65, Degé Kangyur vol. 43 (dkon brtsegs, ca), folios 17.b.–36.a.
sgyu ma mkhan bzang po lung bstan pa. 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), 2006–9, vol. 43, pp. 47–99.
sgyu ma mkhan bzang po lung bstan pa (Bhadramāyākāravyākaraṇa). Stok Palace Kangyur, vol. 39 (dkon brtsegs, ca), folios 73.a.–100.b.
sgyu ma mkhan bzang po lung bstan pa (Bhadramāyākāravyākaraṇa). Go 08,02, Gondhla Collection vol. 8 (ca), folios 16.b–32.a.
chos bzhi pa (Caturdharmaka). Toh 250, Degé Kangyur vol. 66 (mdo sde, za), folios 59.b–60.b.
chos bzhi pa (Caturdharmaka). Toh 251, Degé Kangyur vol. 66 (mdo sde, za), folios 60.b–61.a.
chos bzhi bstan pa (Caturdharmanirdeśa). Toh 249, Degé Kangyur vol. 66 (mdo sde, za), folios 59.a–59.b. English translation in Pearcey 2019.
de bzhin gshegs pa’i gsan ba bsam gyis mi khyab pa bstan pa (Tathāgatacintyaguhyanirdeśa). Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a.
rten cing ’brel bar ’byung ba (Pratītyasamutpāda). Toh 212, Degé Kangyur vol. 62 (mdo sde, tsha), folios 125.a–125.b. English translation in Buddhavacana Translation Group 2016a.
rnam ’phrul rgyal pos zhus pa (Vikurvāṇarājaparipṛcchā). Toh 167, Degé Kangyur vol. 59 (mdo sde, ba), folios 175.b–219.b.
byang chub sems dpa’i spyod pa bstan pa (Bodhisattvacaryānirdeśa). Toh 184, Degé Kangyur vol. 61 (mdo sde, tsa), folios 96.b–105.b. English translation in Dharmachakra Translation Committee 2020.
byang sems sor thar chos bzhi sgrub pa (Bodhisattvapratimokṣacatuṣkanirhāra). Degé Kangyur vol. 66 (mdo sde, za), folios 46.b–59.a. English translation in Dharmachakra Translation Committee 2024.
bzhi pa sgrub pa (Catuṣkanihāra). Toh 252, Degé Kangyur vol. 66 (mdo sde, za), folios 61.a–69.b. English translation in Dharmachakra Translation Committee 2021.
sangs rgyas kyi stobs skyed pa’i cho ’phrul rnam par ’phrul pa bstan pa (Buddhabalādhānaprātihāryavikurvāṇanirdeśa). Toh 186, Degé Kangyur vol. 61 (mdo sde, tsa), folios 143.b–158.a. English translation in Buddhavacana Translation Group 2016b.
Asaṅga. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Yogācāryabhūmau bodhisattvabhūmi). Toh 4037, Degé Tengyur vol. 129 (sems tsam, wi), folios 1.a–213.a.
Daśabalaśrīmitra. dus byas dang ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya). Toh 3897, Degé Tengyur vol. 108 (dbu ma, ha), folios 109.a–317.a.
Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Jñānavajra. lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Āryalaṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṁkāranāma). Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.a–310.a.
Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a.
Paltsek (dpal brtsegs). gsung rab rin po che’i gtam rgyud dang shAkya’i rabs rgyud (Pravacanaratnākhyānaśākyavaṁśāvalī). Toh 4357, Degé Tengyur vol. 204 (bstan bcos sna tshogs, co), folios 239.a–377.a.
Ratnākaraśānti. mdo kun las btus pa’i bshad pa rin po che snang ba’i rgyan (Sūtrasamuccayabhāṣyaratnālokālaṅkāra). Toh 3935, Degé Tengyur vol. 110 (dbu ma, ki), folios 215.a–334.a.
Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Kangyur vol. 140 (mngon pa, ku), folios 26.b–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.
Chinese Texts
References and Secondary Literature
Buddhavacana Translation Group, trans. (2016a). The Sūtra on Dependent Arising (Pratītyasamutpādasūtra, Toh 212). 84000: Translating the Words of the Buddha, 2016.
———, trans. (2016b). The Teaching on the Extraordinary Transformation That Is the Miracle of Attaining the Buddha’s Powers (Buddhabalādhānaprātihāryavikurvāṇanirdeśa, Toh 186). 84000: Translating the Words of the Buddha, 2016.
Burlingame, Eugene Watson, trans. Buddhist Legends. Part 2. Harvard Oriental Series 29. Cambridge, MA: Harvard University Press, 1921.
Buswell, Robert E., Jr., and Donald S. Lopez, Jr., eds. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press, 2013.
Chang, Garma C. C., ed. A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra. Delhi: Motilal Banarsidass, 1983.
Dharmachakra Translation Committee, trans. (2020). Teaching the Practice of a Bodhisattva (Bodhisattvacaryānirdeśa, Toh 184). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2021). The Fourfold Accomplishment (Catuṣkanihāra, Toh 252). 84000: Translating the Words of the Buddha, 2021.
———, trans. (2024). The Accomplishment of the Sets of Four Qualities: The Bodhisattvas’ Prātimokṣa (Bodhisattvaprātimokṣacatuṣkanirhāra, Toh 248). 84000: Translating the Words of the Buddha, 2024.
Emmerick, R. E., ed. and trans. The Book of Zambasta: A Khotanese Poem on Buddhism. New York: Oxford University Press, 1968.
Fiordalis, David. “Miracles and Superhuman Powers in South Asian Buddhist Literature.” PhD diss., University of Michigan, 2008.
Lapis Lazuli Texts. “Mahāratnakūṭa: 21. Bhadra the Magician.” Accessed April 2, 2024.
Pearcey, Adam, trans. The Sūtra Teaching the Four Factors (Caturdharmanirdeśasūtra, Toh 249). 84000: Translating the Words of the Buddha, 2019.
———, trans. (2023a). The Four Factors (Caturdharmakasūtra, Toh 250). 84000: Translating the Words of the Buddha, 2023.
———, trans. (2023b). The Noble Mahāyāna Sūtra on the Four Factors (Āryacaturdharmakanāmamahāyānasūtra, Toh 251). 84000: Translating the Words of the Buddha, 2023.
Régamey, Konstanty. The Bhadramāyākāravyākaraṇa. First Indian edition. Delhi: Motilal Banarsidass, 1990.
Skilling, Peter. Questioning the Buddha: A Selection of Twenty-Five Sutras. Somerville: Wisdom Publications, 2021.
Glossary
Types of attestation for names and terms of the corresponding source language
Attested in source text
This term is attested in a manuscript used as a source for this translation.
Attested in other text
This term is attested in other manuscripts with a parallel or similar context.
Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding language.
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.
Reconstruction from Tibetan phonetic rendering
This term is a reconstruction based on the Tibetan phonetic rendering of the term.
Reconstruction from Tibetan semantic rendering
This term is a reconstruction based on the semantics of the Tibetan translation.
Source unspecified
This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.
acceptance that phenomena are unborn
- mi skye ba’i chos la bzod pa
- མི་སྐྱེ་བའི་ཆོས་ལ་བཟོད་པ།
- anutpattikadharmakṣānti AD
All-Pervasive Lord
- kun gyi khyab bdag
- ཀུན་གྱི་ཁྱབ་བདག
- —
Bandé Yeshé Dé
- ban de ye shes sde
- བན་དེ་ཡེ་ཤེས་སྡེ།
- —
complete and perfect buddha
- yang dag par rdzogs pa’i sangs rgyas
- ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
- samyaksaṃbuddha AD
correct discernment
- so so yang dag par rig pa
- སོ་སོ་ཡང་དག་པར་རིག་པ།
- pratisaṃvid AD
Disciplined Charioteer of Beings
- sems can kha lo sgyur ba dul ba dang ldan pa
- སེམས་ཅན་ཁ་ལོ་སྒྱུར་བ་དུལ་བ་དང་ལྡན་པ།
- sattvasārathisvinayavān RS
eighteen unique qualities of the buddhas
- sangs rgyas kyi chos ma ’dres pa bcwa brgyad
- སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅྭ་བརྒྱད།
- aṣṭādaśāveṇikabuddhadharma AD
Endowed with Brilliant Light and Having a Melodious Voice
- gzi brjid dang ldan zhing nga ro snyan
- གཟི་བརྗིད་དང་ལྡན་ཞིང་ང་རོ་སྙན།
- prabhātejaprīyasvara RS
Essence of Beings
- sems can gyi snying po
- སེམས་ཅན་གྱི་སྙིང་པོ།
- sattvasāra RS
final nirvāṇa
- yongs su mya ngan las ’das pa
- ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།
- parinirvāṇa AD
four correct discernments
- so so yang dag par rig pa bzhi
- སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི།
- catuḥpratisaṃvid AD
Four Great Kings
- rgyal po chen po bzhi
- རྒྱལ་པོ་ཆེན་པོ་བཞི།
- caturmahārāja AD
god
- lha
- ལྷ།
- deva
Heaven of the Thirty-Three
- sum cu rtsa gsum pa
- སུམ་ཅུ་རྩ་གསུམ་པ།
- trayastriṃśa AD
Jinamitra
- dzi na mi tra
- ཛི་ན་མི་ཏྲ།
- jinamitra
Mahāmaudgalyāyana
- maud gal gyi bu chen po
- མཽད་གལ་གྱི་བུ་ཆེན་པོ།
- mahāmaudgalyāyana AD
Mañjuśrīkumārabhūta
- ’jam dpal gzhon nur gyur pa
- འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
- mañjuśrīkumārabhūta AD
means of attracting disciples
- bsdu ba’i dngos po
- བསྡུ་བའི་དངོས་པོ།
- saṃgrahavastu AD
miraculous power of foretelling
- kun rjod pa’i cho ’phrul
- ཀུན་རྗོད་པའི་ཆོ་འཕྲུལ།
- ādeśanāprātihārya AD
miraculous power of instruction
- rjes su bstan pa’i cho ’phrul
- རྗེས་སུ་བསྟན་པའི་ཆོ་འཕྲུལ།
- anuśāsanīprātihārya AD
miraculous power of magical display
- rdzu ’phrul gyi cho ’phrul
- རྫུ་འཕྲུལ་གྱི་ཆོ་འཕྲུལ།
- ṛddhiprātihārya AD
perfections
- pha rol phyin
- pha rol tu phyin pa
- ཕ་རོལ་ཕྱིན།
- ཕ་རོལ་ཏུ་ཕྱིན་པ།
- pāramitā AD
Prajñāvarman
- pradz+nya barma
- པྲཛྙ་བརྨ།
- prajñāvarman
Resounding Voice
- sgra rnam par grags pa
- སྒྲ་རྣམ་པར་གྲགས་པ།
- vighuṣṭaśabda RS
seat of awakening
- byang chub kyi snying po
- བྱང་ཆུབ་ཀྱི་སྙིང་པོ།
- bodhimaṇḍa AD
send forth
- rab tu phyung
- རབ་ཏུ་ཕྱུང་།
- —
Siṃhamati
- seng ge blo gros
- seng ge’i blo gros
- སེང་གེ་བློ་གྲོས།
- སེང་གེའི་བློ་གྲོས།
- siṃhamati AD
ten strengths of a tathāgata
- de bzhin gshegs pa’i stobs bcu
- དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
- daśatathāgatabala AD
trichiliocosm
- stong gsum gyi stong chen po’i ’jig rten gyi khams
- སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
- trisāhasramahāsāhasralokadhātu AD
Vaijayanta Palace
- khang bzangs rnam par rgyal ba
- ཁང་བཟངས་རྣམ་པར་རྒྱལ་བ།
- vijayanta prāsāda AD
view of the transitory collection
- ’jig tshogs lta ba
- འཇིག་ཚོགས་ལྟ་བ།
- satkāyadṛṣṭi AD
Vikurvāṇarāja
- rnam par ’phrul pa’i rgyal po
- རྣམ་པར་འཕྲུལ་པའི་རྒྱལ་པོ།
- vikurvāṇarāja AD
voice endowed with the sixty qualities
- gsung dbyangs yan lag drug cu dang ldan
- གསུང་དབྱངས་ཡན་ལག་དྲུག་ཅུ་དང་ལྡན།
- —
Vulture Peak Mountain
- bya rgod kyi phung po’i ri
- བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
- gṛdhrakūṭaparvata AD