Discussions of Thus-Gone Ones
Translation of ད་བཞན་གཤགས་པ་བགྲ་བ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (དེ་བཞིན་གཤེགས་པ་བགྲོ་བ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)
- Language
- English
- Translator
- Benjamin Ewing
- Extent
- 114 passages, 22,441 words
- Text
- complete digital text
- Source
- 84000 · Translated by the Dharmachakra Translation Committeeunder the patronage and supervision of 84000: Translating… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…
Contents
- intro 84000's introduction — 6 parts
- 1 — 28 parts
- 2 — 27 parts
- 3 — 24 parts
- notes Notes — 29 parts
Text
84000's introduction
intro.1
Discussions of Thus-Gone Ones begins in the Jeta’s Grove as the Buddha Śākyamuni emerges from a three-month-long meditative absorption. It is revealed that while he was absorbed in this meditative state, he was actually having conversations with many other buddhas across many worlds, discussing the essential nature of all phenomena. The bulk of the text, then, consists of the Buddha Śākyamuni relaying these conversations and responding to the questions of various audience members. From these exchanges we learn that all things, ranging from ordinary flowers up to the awakening of the buddhas themselves, share a nonconceptual, ineffable basis.
intro.2
Discussions of Thus-Gone Ones takes place in the Jeta’s Grove at the end of the monsoon. It begins with the Buddha Śākyamuni emerging from a meditative absorption in which he has rested for the entire three-month rainy season retreat. A variety of beings arrive to pay homage and ask the Buddha what he has been occupied with in this meditative state. In response, the Buddha reveals that he has been engaged in conversation with other buddhas across a number of worlds. The text then consists primarily of the Buddha relaying those conversations to various interlocutors, beginning with Mañjuśrī, and replying to their questions about the meaning of these discussions. From their conversations, we learn that the buddhas take turns asking each other about the fundamental nature and basis of their awakening. Rather than offering direct answers to these questions, the buddhas make use of a series of equivalencies to indirectly point out the nonconceptual basis on which their awakening is founded. In order to make the point that this nonconceptual basis is in fact shared by all phenomena, they equate their awakening to a wide range of worldly phenomena, including even the ignorance of beings and various negative deeds. Thus, it appears that the central teaching of this discourse is the revelation that all phenomena, including buddhas themselves, share one fundamental basis.
intro.3
While the Tibetan version has no structural divisions, the sūtra can be understood to have five parts based on its narrative turns. The first part consists of a conversation between the Buddha and the bodhisattva Mañjuśrī in which the Buddha describes many of his conversations with other buddhas in other worlds. In this section we learn that buddhas of the past and future also teach this sūtra at the exact spot at which the Buddha is currently teaching it. We also learn about the absorption through which the Buddha Śākyamuni is able to communicate with buddhas across various world systems. The second part consists of a visit from King Prasenajit of Kośala and his conversation with the Buddha, which includes a teaching on four important principles that a Buddhist king should observe and a teaching on the nonconceptual, empty nature of all phenomena. The third and fourth parts consist of conversations between the Buddha Śākyamuni and various members of the audience, in which they discuss the nonconceptual nature of phenomena as well as the benefits of receiving this teaching. Here the Buddha reveals that an inconceivably large number of buddhas who exist in various worlds are all simultaneously expounding this very same teaching. The Buddha also reveals that the absorption through which he communicates with the other buddhas is called freedom from the realm of phenomena. The fifth and final part of the teaching begins with a student named Heart of the Glorious Lotus making an offering of his understanding of the Buddha’s teaching on the inconceivable nature of phenomena. In response to questioning from Śāriputra, he causes himself to disappear in order to demonstrate the way words are merely symbolic designations used to describe things that do not exist in any ultimate sense.
intro.4
We know very little historically about this text. To the best of our knowledge, a Sanskrit version of this sūtra is no longer extant. It also appears that it was never translated into Chinese. Hence, the only witness we have today is the Tibetan translation included in the Kangyur. In the absence of any Sanskrit manuscript or Chinese translation, it is difficult to determine much about the history of this scripture in India and East Asia, or to evaluate its importance in Buddhist India.
intro.5
The colophon of the Tibetan translation states that it was produced by the Indian paṇḍita Jñānagarbha and the Tibetan monk named Palgyi Yang (Tib. dpal gyi dbyangs),¹ and was subsequently edited during the same period by the prolific translator Paltsek. Thus, the Tibetan translation, which we have rendered into English here, would have been completed during the early translation period, a dating that is also attested to by the text’s inclusion in the early ninth-century Denkarma (Tib. ldan dkar ma) catalog.² In Tibet, we are only aware of one citation of Discussions of Thus-Gone Ones from the scholar Chökyi Drakpa (Tib. chos kyi grags pa, 1595–1659), who mentions this text as scriptural proof of the existence of an infinite number of buddhas.³ Apart from that, it does not appear that this text had a large influence within the Tibetan scholastic tradition.⁴ Within the Degé Kangyur, this text is placed immediately after another similarly titled sūtra, Discussions of Buddhas (Buddhasaṅgīti, sangs rgyas bgro ba, Toh ). The exact relationship, if any, between these two texts is unclear to us, but both are similar in presenting accounts of the Buddha Śākyamuni’s discussions with other buddhas across world systems.
intro.6
The translation presented here was made based on the Degé edition, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace manuscript edition.
1.1
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of one thousand two hundred fifty monks. At that time, the Thus-Gone One remained in meditative seclusion for three months, sustained by a single alms meal. When those three months had elapsed, youthful Mañjuśrī went to the Blessed One, bowed down at his feet, and sat to one side. Venerable Śāriputra also went to the Blessed One when those three months had elapsed, bowed down at his feet, and sat to one side. In the same way, everyone else among the one thousand two hundred fifty hearers—including the elders venerable Mahāmaudgalyāyana, venerable Mahākāśyapa, venerable Mahākātyāyana, venerable Mahākauṣṭhila, venerable Kapphiṇa, venerable Amogharāja, venerable Subhūti, venerable Pūrṇamaitrāyaṇīputra, venerable Upāli, venerable Revata, venerable Kālodāyin, venerable Ānanda, venerable Yaśodeva, venerable Rāṣṭrapāla, venerable Śroṇakoṭīviṃśa, and venerable Rāhula—all went to the Blessed One, bowed down at his feet, and sat to one side. Moreover, a total of five thousand bodhisattvas—including the noble sons Bhadrapāla, Ratnasambhava, Guṇagupta,
1.2
Holder of the Swords, Naradatta, Varuṇa, Indradatta, Giving Faith, and Naradatta—all went to the Blessed One, bowed down at his feet, and sat to one side. Śakra, king of the gods, together with the gods of the Heaven of the Thirty-Three, also went to the Blessed One, bowed down at his feet, and sat to one side. The gods Santuṣita, Śrībhadra, and Nirmāṇa also went to the Blessed One, bowed down at his feet, and sat to one side. Brahmā, the lord of the Sahā universe, together with many thousands of gods, also went to the Blessed One, bowed down at his feet, and sat to one side. The gods Īśvara, Maheśvara, and Praśāntavinīteśvara, along with many thousands of divine beings from the pure realms, also went to the Blessed One, bowed down at his feet, and sat to one side. Moreover, the gods Sūrya and Candra also went to the Blessed One, bowed down at his feet, and sat to one side.
At that point youthful Mañjuśrī rose from his seat, draped his upper robe over one shoulder, and knelt with his right knee on the ground. With his palms joined, he bowed toward the Blessed One and asked, “Blessed One, how did you spend the last three months? The faculties of the Blessed One are so clear,
1.3
your face is so pure, and your complexion is so bright!”
The Blessed One replied, “Mañjuśrī, I have spent three months having discussions about buddhas. Mañjuśrī, I have spent three months having discussions about thus-gone ones and having discussions about the Dharma.”
Mañjuśrī asked, “Blessed One, how were your discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma? Blessed One, what was the essence of those discussions about buddhas, thus-gone ones, and the Dharma? Blessed One, it would be excellent if you would share the discussions between yourself and the thus-gone ones with us, if we are suitable recipients.”
The Blessed One gave his approval to youthful Mañjuśrī, saying, “Mañjuśrī, excellent, excellent! Mañjuśrī, it is excellent that you thought to ask the Thus-Gone One about the essence of my discussions with the thus-gone ones. Mañjuśrī, you have served the victorious ones of the past and generated roots of virtue with many hundreds of thousands of buddhas. Even though you already served many hundreds of thousands of buddhas, Mañjuśrī, it is because of the strength of these noble sons and daughters that you now speak about those Dharma discussions.
“Mañjuśrī, those individuals who encounter this teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma will not encounter the wicked Māra. Mañjuśrī, those noble sons and daughters who encounter this teaching on the discussions about buddhas, thus-gone ones, and the Dharma will behold the Thus-Gone One before them.
1.4
You should know that I will also see them. Mañjuśrī, I will see those noble sons and daughters who encounter this teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma, and I will see those who reject it as well.
“Mañjuśrī, those noble sons and daughters who do not reject this teaching will be faithful, trusting, sincere, and honest, and they will have perfect behavior and motivation. Furthermore, Mañjuśrī, those noble sons and daughters will develop discipline. They will not be lazy, covetous, or malicious. They will not be careless or stingy. Mañjuśrī, such noble sons and daughters will develop discipline. They will be free of laziness, covetousness, malice, and stinginess. They will develop mindfulness, intelligence, and understanding. They will have perfect modesty, they will act diligently, and their trust will be great.”
To that Mañjuśrī replied, “Blessed One, in that case, now is the time for the Blessed One to teach and explain the absorption of the teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma, right here before the gods, humans, and asuras—here before the whole world including its gods. Well-Gone One, the time has come for it. When we have heard it from the Blessed One, we will remember what you say.”
1.5
The Blessed One replied, “Mañjuśrī, for that reason, listen carefully and pay attention. I shall now explain.”
Youthful Mañjuśrī replied, “Very well, Blessed One,” and he listened as the Blessed One had instructed.
The Blessed One continued, “Mañjuśrī, to the east, beyond one thousand buddha fields, is the world known as Abhirati. There, the thus-gone, worthy, perfect Buddha Akṣobhya resides, flourishes, prospers, and teaches Dharma. Mañjuśrī, there I asked the thus-gone, worthy, perfect Buddha Akṣobhya, ‘On what basis did the thus-gone, worthy, perfect Buddha Akṣobhya fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, the thus-gone Akṣobhya replied to me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of childish, ordinary beings’ perception of a self.’ Mañjuśrī, I then asked the thus-gone Akṣobhya, ‘What is the basis for childish, ordinary beings’ perception of a self?’ He replied to me, ‘Since it is based on ignorance, childish, ordinary beings’ perception of a self is baseless. It is on such a basis that I fully awakened to unexcelled and perfect buddhahood.’ Mañjuśrī, the thus-gone Akṣobhya then asked me, ‘On what basis did⁵ the greatest of the Śākya kings, Śākyamuni, fully awaken to
1.6
unexcelled and perfect buddhahood?’ Mañjuśrī, I then replied to the thus-gone Akṣobhya, ‘I fully awakened to unexcelled and perfect buddhahood based on the manifestation of the sixty-two convictions that childish, ordinary beings maintain.’ Mañjuśrī, the thus-gone Akṣobhya asked me, ‘On what basis do the sixty-two convictions of childish, ordinary beings manifest?’ Mañjuśrī, I replied to the thus-gone Akṣobhya, ‘The sixty-two convictions of childish, ordinary beings manifest based on fully engaging in the phenomena of the mind and mental factors that are the basis of illusory beings. I fully awakened to unexcelled and perfect buddhahood on that same basis.’ Such were the questions in the discussion we had by means of the mind.
“Furthermore, Mañjuśrī, in the eastern direction, the thus-gone, worthy, perfect Buddha Well Protected asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, I said to the Thus-Gone One, ‘I fully awakened to unexcelled and perfect buddhahood based on the manifestation of desire, aversion, and delusion, which form the basis for childish, ordinary, ordinary beings.’ Mañjuśrī, the Thus-Gone One then asked me, ‘On what basis do the desire, aversion, and delusion of childish, ordinary beings manifest?’
1.7
Mañjuśrī, I replied to the Thus-Gone One, ‘The desire, aversion, and delusion of childish, ordinary beings manifest on the basis of the realm of the inconceivable.’ ”
Youthful Mañjuśrī then asked the Blessed One, “Blessed One, why is it that the realm of the inconceivable is inconceivable?”
The Blessed One said, “Mañjuśrī, it is based on the absence of a basis known as baseless⁶ that the desire, aversion, and delusion of childish, ordinary beings manifest.
“Moreover, Mañjuśrī, I asked the thus-gone Well Protected, ‘On what basis did the thus-gone, worthy, perfect Buddha Well Protected fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One told me, ‘I fully awakened to unexcelled and perfect buddhahood based on the manifestation of the acts of immediate consequence of childish, ordinary beings.’ ”
Youthful Mañjuśrī asked the Blessed One, “On what basis do the acts of immediate consequence of childish, ordinary beings manifest?”
The Thus-Gone One said, “Mañjuśrī, the acts of immediate consequence of childish, ordinary beings manifest on the basis of nonexistence. Mañjuśrī, it is like this: when sleeping, a person may dream that they grab a poisonous snake, get bitten, and die there. Due to the pain of their brush with death and the agony of dying, the person may then awaken. However, as soon as they awaken, they will understand that painful experience to be nonexistent.
1.8
In that case, tell me, Mañjuśrī—was that person bitten by a poisonous snake?”
“No, Blessed One, they were not.”
“Tell me, Mañjuśrī—since they were not bitten, did they suffer?”
“No, Blessed One, they did not. Why is that? Blessed One, just as that poisonous snake did not exist, the one who was bitten also did not exist. Therefore, how could their agony and experience exist?”
“In the same way, Mañjuśrī, all phenomena are devoid of a basis. Just as all phenomena are devoid of a basis, so are the bite and the agony. Just as that agony is, so too is the poisonous snake. Just as the poisonous snake is, so too are all phenomena. Just as all phenomena are, so too are the acts of immediate consequence. Just as the acts of immediate consequence are, so too is awakening. Just as awakening is, so too is any basis. It is on such a basis that I fully awakened to unexcelled and perfect buddhahood. Such were the questions in the discussion we had by means of the mind.
“Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect Buddha Sumerukalpa, ‘On what basis did the thus-gone, worthy, perfect Buddha Sumerukalpa fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, the thus-gone Sumerukalpa replied, ‘I fully awakened to unexcelled and perfect buddhahood based on the limits of the earth element, the water element, the fire element, the wind element, and the space element.’
1.9
Mañjuśrī, thus-gone Sumerukalpa continued, ‘On what basis did the thus-gone, worthy, perfect Buddha, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the same basis from which the thus-gone Sumerukalpa teaches the six classes of beings.’ Such were the questions in the discussion we had by means of the mind.”
“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Samantakusuma resides, flourishes, prospers, and teaches Dharma. I asked him, ‘On what basis did the thus-gone, worthy, perfect Buddha Samantakusuma fully awaken to unexcelled and perfect buddhahood? Furthermore, how was this buddha field manifested?’ Mañjuśrī, the thus-gone, worthy, perfect Buddha Samantakusuma replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the first arousal of the intention to attain awakening. This buddha field was manifested in the same way that illusory beings have manifested the eight liberations.’ ”
Then youthful Mañjuśrī asked the Blessed One, “Blessed One, how did the thus-gone Samantakusuma fully awaken to unexcelled and perfect buddhahood on the basis of the first arousal of the intention to attain awakening?”
The Blessed One replied, “Mañjuśrī, that arousal of the intention to attain awakening is unarisen, and it is also not arising now.
1.10
So, the thus-gone, worthy, perfect Buddha Samantakusuma fully awakened to unexcelled and perfect buddhahood on the basis of the first arousal of the intention to attain awakening, which is like that. Moreover, Mañjuśrī, the thus-gone Samantakusuma asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, I replied to that thus-gone one that I fully awakened to unexcelled and perfect buddhahood on the basis upon which all desires are known. Such were the questions in the discussion we had by means of the mind.
“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Transcendent Over All Misery resides, flourishes, prospers, and teaches Dharma. I asked him, ‘On what basis did the thus-gone Transcendent Over All Misery fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One told me, ‘I fully awakened to unexcelled and perfect buddhahood based on that which is the basis for the manifestation of existence for childish, ordinary beings.’ Moreover, Mañjuśrī, the thus-gone Transcendent Over All Misery asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood based on that which is the basis for the indiscernible beginning of all beings as they rotate through saṃsāra.’ ”
1.11
Youthful Mañjuśrī asked the Blessed One, “What is the basis for the indiscernible beginning of all beings as they rotate through saṃsāra?”
The Blessed One replied, “Mañjuśrī, it is upon ignorance that the indiscernible beginning of all childish, ordinary beings is based.”
Mañjuśrī asked, “Blessed One, why is the beginning indiscernible?”
The Blessed One replied, “It is like this, Mañjuśrī: all phenomena lack substance. I fully awakened to unexcelled and perfect buddhahood on the basis of that lack of substance.”
Mañjuśrī asked, “Thus-Gone One, based on what absorption did you discuss these topics?”
The Blessed One responded, “Mañjuśrī, the thus-gone ones discuss these topics by abiding in the inconceivable and stainless absorption of the completely pure seal. Mañjuśrī, even if there is not a single embodied buddha present, if one rests in that absorption, several embodied buddhas will appear. Mañjuśrī, even if there is not a single buddha field present, if one rests in that absorption, a variety of buddha fields will appear. Mañjuśrī, even if there is not a single hearer present, if one rests in that absorption, a variety of hearers will appear. Mañjuśrī, even if there is absolutely no buddha speech in existence, if one rests in that absorption, a variety of buddha speech will resound. Mañjuśrī, even if there is not a single piece of knowledge present, if one rests in that absorption, a variety of things will be known. Mañjuśrī, even if there is not a single being present, if one rests in that absorption, many beings will be liberated.”
Mañjuśrī said, “Blessed One, how wonderful! This absorption is so vast!
1.12
Blessed One, how wonderful—this absorption is inconceivable! Blessed One, how wonderful—this absorption is unobstructed! Blessed One, how wonderful—this absorption is difficult to comprehend! Blessed One, how wonderful—this absorption is profound! Blessed One, how wonderful—this absorption is transcendent!”
The Blessed One responded, “Mañjuśrī, it is like that; it is just as you have said. Mañjuśrī, this absorption is vast. Mañjuśrī, this absorption is inconceivable. Mañjuśrī, this absorption is unobstructed. Mañjuśrī, this absorption is difficult to comprehend. Mañjuśrī, this absorption is profound. Mañjuśrī, this absorption is transcendent.
“Mañjuśrī, because of resting in this absorption, I do not go from this buddha field to any other buddha field in order to ask questions to those blessed buddhas. Likewise, those blessed buddhas do not have to come to me. I ask them questions, and they, likewise, ask me questions. Furthermore, while abiding in this world, I can ask questions to those blessed buddhas who abide in the various other worlds. Likewise, those blessed buddhas who abide in various other worlds can ask me questions while I abide here. Mañjuśrī, while abiding in this absorption, my voice can be understood in all buddha fields, and that sound reaches those blessed buddhas without interference. Mañjuśrī, while abiding in this absorption, the voices of those blessed buddhas can also be understood in all buddha fields, and they reach me without interference. Mañjuśrī, while abiding in this absorption, I can also respond to those blessed buddhas, and while they abide in this absorption they can respond to me.
1.13
“Mañjuśrī, it is like this analogy: A person might leave from here and go to a large and great city where people are having conversations. As people are talking to each other, echoing sounds can be heard. Tell me, Mañjuśrī—will one such echo communicate with another echo? Or will the former echo be understood by the subsequent echoes? Or will they mutually hear or know each other?”
Mañjuśrī responded,⁷ “Blessed One, the subsequent echo will not hear or know the sound of the earlier echo. Why is that? Blessed One, it is because echoes do not have conscious awareness. Not having conscious awareness is a topic for discussion by means of⁸ the mind.”
The Blessed One said, “Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect Buddha Samantaprabha, ‘On what basis did the thus-gone, worthy, perfect Buddha Samantaprabha fully awaken to unexcelled and perfect buddhahood?’ Thus-gone Samantaprabha responded to me, ‘I fully awakened to unexcelled and perfect buddhahood by relying on perception.’ I then asked, ‘How did you fully awaken to unexcelled and perfect buddhahood by relying on perception?’ The Thus-Gone One replied to me, ‘What is being based on perception like?’ Mañjuśrī, I responded to that thus-gone one, ‘Being based on perception does not exist.’ He said, ‘Therefore, I fully awakened to unexcelled and perfect buddhahood by being without a basis.’ Mañjuśrī, thus-gone Samantaprabha continued, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’
1.14
Mañjuśrī, I responded to the Thus-Gone One, ‘I awakened to unexcelled and perfect buddhahood on the basis from which the thus-gone ones prophesy bodhisattvas for unexcelled and perfect awakening.’ Such were the questions in the discussion we had by means of the mind.
“Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect Buddha Lord Protector Cloud-Ruling Lamp, ‘On what basis did the thus-gone Lord Protector Cloud-Ruling Lamp fully awaken to unexcelled and perfect buddhahood?’ He told me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the realm of the inconceivable.’ Mañjuśrī, the Thus-Gone One continued, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the nature of beings.’ ”
Youthful Mañjuśrī asked the Blessed One, “Blessed One, where does the so-called ‘nature of beings’ reside?”
The Blessed One responded to youthful Mañjuśrī, “Mañjuśrī, I will give an analogy so that you can understand this. Some others will also understand the meaning of this analogy.
1.15
Mañjuśrī, it is like this analogy: If a magician or a magician’s skilled apprentice conjures a host of elephants, horses, chariots, foot soldiers, and human forms that move back and forth, or if he displays an army of the four kinds of troops, what do you think about that, Mañjuśrī? Is that army of the four kinds of troops present somewhere? As that army is displayed, does something appear there?”
Mañjuśrī replied, “No, Blessed One. If that army is completely nonexistent, how could it manifest, be present, or appear in actuality?”
“Likewise, Mañjuśrī, if beings or those labeled as beings are utterly nonexistent, how could they⁹ be present? How could they appear in actuality? Mañjuśrī, it is on such a basis that I fully awakened to unexcelled and perfect buddhahood. Such were the questions in the discussion we had by means of the mind.”
When this teaching was given, sixty thousand gods of the desire realm and form realm attained the purified Dharma eye, free from dust and blemish. Three million two hundred thousand brahmins with excessive pride developed a mind free from excessive pride. Four hundred thousand gods developed acceptance of the unborn nature of phenomena.
At this point the Blessed One smiled. As is the case whenever blessed buddhas smile, a variegated array of blue, yellow, red, white, crimson, crystal, and silver-colored rays of light emanated from his mouth and filled infinite, limitless world systems with light. After traveling as far as the abode of Brahmā, the light rays returned, circled the Blessed One three times, and disappeared into the crown of his head.
1.16
As soon as the Blessed One smiled, all the world systems of the great trichiliocosm were illuminated and filled with bright light.
Youthful Mañjuśrī then said to the Blessed One, “Blessed buddhas do not smile without cause or reason. Therefore, what is the cause for the Blessed One’s smile just now? What is the reason?”
The Blessed One responded, “When I gave that teaching, sixty thousand gods of the desire realm and form realm attained the purified Dharma eye, free from dust and blemish. Three million two hundred thousand brahmins with excessive pride developed a mind free from excessive pride. Four hundred thousand gods developed acceptance of the unborn nature of phenomena. When thirty-two thousand of those gods die and transmigrate from their divine realms, they will be reborn in the buddha field of the thus-gone Akṣobhya. From that buddha field they will also travel to other buddha fields. Accomplishing unexcelled and perfect buddhahood after limitlessly and immeasurably many eons, they will fully awaken to buddhahood and all become known as the thus-gone, worthy, perfect Buddha Samantaprabha. The buddha fields of those fully awakened buddhas will become filled with light. Just as the gods of the Heaven of the Thirty-Three are always adorned with beautiful things, so will the worlds where these beings attain awakening always be adorned. Mañjuśrī, that is the cause for my smile. That is the reason.
“Mañjuśrī, it is like this: in the east, immeasurable, countless thus-gone ones named Śākyamuni teach this very discussion about buddhas, discussion about thus-gone ones, and discussion about the Dharma.
1.17
Likewise, in the south, west, and north, as well as below and above, in all the ten directions, immeasurable, countless thus-gone ones teach this very same discussion about buddhas, discussion about thus-gone ones, and discussion about the Dharma. Whatever words I have used to teach, those thus-gone ones use the very same words.
“Mañjuśrī, in this very place within space, the blessed buddhas of the past also delivered this Dharma teaching of the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma. Mañjuśrī, in this very place within space, the blessed buddhas who will appear in the future will also explain this Dharma teaching on the discussions about buddhas, the discussions about thus-gone ones, and the discussions about the Dharma. Mañjuśrī, in this very place within space, the thus-gone Maitreya will also deliver this Dharma teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma. Mañjuśrī, spoken by the Buddha means truthful speech. Mañjuśrī, this Dharma teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma is spoken by the Thus-Gone One, and so it is truthful speech.
“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Varāṅga asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’
1.18
I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis from which illusory beings accomplish the eight liberations.’ Mañjuśrī, I then asked the thus-gone, worthy, perfect Buddha Varāṅga, ‘On what basis did the thus-gone Varāṅga fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One replied to me, ‘On what basis will the thus-gone Śākyamuni pass away into the expanse of nirvāṇa in which the aggregates do not remain?’ ”
Youthful Mañjuśrī now asked, “Blessed One, on what basis will you pass away into the expanse of nirvāṇa in which the aggregates do not remain?”
The Blessed One replied, “Mañjuśrī, the blessed buddhas pass away on the basis of the domain of the inconceivable limit. Mañjuśrī, all phenomena have a basis like that. Such were the questions in the discussion we had by means of the mind.
“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha All-Seeing asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the emanation of a buddha.’ Mañjuśrī, I then asked the thus-gone All-Seeing, ‘On what basis did the thus-gone All-Seeing fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to unexcelled and perfect buddhahood on the very same limit that forms the basis from which you are posing that question to me.’
1.19
Such were the questions in the discussion we had by means of the mind.”
“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Exalted Noble Lord of the Pure Sky asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied to the Thus-Gone One, ‘I fully awakened to unexcelled and perfect buddhahood on the same basis on which the phenomena of childish, ordinary beings are based.’ ”
Mañjuśrī asked, “Blessed One, what is the basis for the phenomena of childish, ordinary beings?”
“Mañjuśrī,” replied the Blessed One, “do you consider the phenomena of childish, ordinary beings to be existent?”
“No, Blessed One,” said Mañjuśrī. “Why is that? Blessed One, it is because the phenomena of childish, ordinary beings cannot be observed either inside or outside.”
The Blessed One said, “Just like that, Mañjuśrī, I fully awakened to unexcelled and perfect buddhahood without dwelling either inside or outside.
“Moreover, Mañjuśrī, I asked the Thus-Gone One, ‘Thus-gone, worthy, perfect Buddha Exalted Noble Lord of the Pure Sky, on what basis did you fully awaken to unexcelled and perfect buddhahood?’
1.20
The Thus-Gone One replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis from which illusory beings accomplish the eight liberations.’ ”
Youthful Mañjuśrī then asked the Blessed One, “Blessed One, if illusory beings do not exist and cannot be observed, how could they actually accomplish the gateways of the eight liberations?”
The Blessed One replied, “Tell me, Mañjuśrī—are those phenomena, which do not exist and cannot be observed, illusory beings?”
Mañjuśrī said, “Blessed One, they are not.”
“Tell me, Mañjuśrī,” said the Blessed One. “Do illusory beings exist?”
Mañjuśrī replied, “Blessed One, they do not.”
The Blessed One said, “Likewise, Mañjuśrī, I fully awakened to unexcelled and perfect buddhahood on the basis of the eight liberations, which are just like that. Such were the questions in the discussion we had by means of the mind.
“Moreover, Mañjuśrī, in the east, I asked the thus-gone Splendorous King of the Glorious Exalted Flower-Garland Corona, ‘Thus-gone Splendorous King of the Glorious Exalted Flower-Garland Corona, on what basis did you fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of form, feeling, perception, and formation, and also on the basis of consciousness.’ ”
1.21
Mañjuśrī asked, “Blessed One, what is the basis of form, feeling, perception, formation, and consciousness?”
The Blessed One replied, “Tell me, Mañjuśrī—besides the five aggregates, are there some phenomena that are the basis for the aggregates?”
“Blessed One, there are not,” replied Mañjuśrī.
The Blessed One asked, “Tell me, Mañjuśrī—does the essence of form abide in form?”
“Blessed One, it does not,” replied Mañjuśrī.
The Blessed One asked, “Tell me, Mañjuśrī—is the essence of feeling, perception, formation, and consciousness the same as feeling, perception, formation, and consciousness?”
“Blessed One, it is not,” replied Mañjuśrī.
The Blessed One asked, “Tell me, Mañjuśrī—are form, feeling, perception, formation, and consciousness without any basis?”
“Blessed One, it is so,” replied Mañjuśrī. “Blessed One, form, feeling, perception, formation, and consciousness have no basis.”
The Blessed One said, “In the same way, Mañjuśrī, the essence of perceiving is the absence of perceiving. The absence of perceiving is awakening. Such were the questions in the discussion we had by means of the mind.
“Mañjuśrī, the thus-gone Splendorous King of the Glorious Exalted Flower-Garland Corona asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’
1.22
I replied, ‘All phenomena—inexhaustible and vast as space—are awakening. I fully awakened to unexcelled and perfect buddhahood on such a basis. All phenomena have such a basis.’ Such were the questions in the discussion we had by means of the mind.”
When this teaching was given, all the worlds in the great trichiliocosm moved in six ways: they shook, trembled, rocked, quaked, vibrated, and rumbled. The entire great trichiliocosm became suffused with bright light. At that time, at that moment, in that very instant, even the pitch-black intermediate spaces between worlds, where the wondrous, powerful, brilliant light of the sun and the moon does not shine, where their brilliance, illumination, and luminosity cannot reach and spread light—even those places became suffused with light.
Then the Blessed One smiled, and as is the case whenever blessed buddhas smile, a variegated array of blue, yellow, red, white, crimson, crystal, and silver-colored rays of light emanated from his mouth and filled infinite, limitless world systems with light. After traveling as far as the abode of Brahmā, the rays of light returned, circled the Blessed One three times, and disappeared into the crown of his head.
The Blessed One now turned to his right, looked with his elephant gaze, and made this prophecy to venerable Ānanda: “Ānanda, this assembly is immaculate;
1.23
it is pure to the core. Ānanda, when this teaching was given, the minds of five hundred monks were freed from defilement without any further appropriation. Ānanda, among all the monks who abide here in the Jeta’s Grove, there is not a single one who harbors any doubt, uncertainty, or worry with regard to these teachings. Five thousand bodhisattvas gained certainty in the unborn nature of phenomena. Many thousands of beings developed the resolve to attain unexcelled and perfect buddhahood, and in the future all of them will come to share the same name: the thus-gone, worthy, perfect Buddha Universal Proclamation. Their lives will last for an entire eon, and their sacred Dharma will persist for half an eon thereafter.
At that time, King Prasenajit of Kośala had the thought, “I have gone a long time without seeing the Thus-Gone One, so I must go to where he resides so that I can honor him, meet him, and serve him.”
King Prasenajit of Kośala said to his minister Long Shape, “I wish to honor, meet, and serve the Blessed One, so go right away and prepare my carriage with the finest horses.”
King Prasenajit of Kośala then said to his minister Great Glory, “I wish to honor, meet, and serve the Blessed One. Therefore, Great Glory, go and prepare an army of the four kinds of troops.”
King Prasenajit of Kośala then said to his chief queen, “You must also come to honor, meet, and serve the Blessed One.”
1.24
King Prasenajit of Kośala then said to the prince Given-by-Viśākhā, “Prince Given-by-Viśākhā, go tell Mṛgāramātā that King Prasenajit wishes to go to honor, meet, and serve the Blessed One.”
King Prasenajit of Kośala then said to his court astrologer Suviśākha, “Suviśākha, go and gather together all the inhabitants of the city of Śrāvastī. Summon everyone from the kingdom and the surroundings: those who travel by foot, those who come via the four-way crossroads and via the three-way crossroads, and those who travel by carriage. Tell them all that King Prasenajit of Kośala commands that they go to honor, meet, and serve the Blessed One. You must also summon all the ministers, the householder Anāthapiṇḍada, the householder Susārthavāha, the householder Viśākha, and the householder Friend of the Nāgas. Also summon all the merchants and householders. Summon the householders Arisen Great Merit, Great Merit, and Heart of Great Merit. Also, summon Unrestrained Generosity, Mṛgāra, Increaser, and Given-by-Viśākhā. Summon the householder Vīraśrī, the householder Moves with a Hero’s Gait, Nandika, Pristine Mind, Amoghasiddhi, and Āgraha as well. Summon the householder Greatest Array, the householder Peaked Ears, the householder Bearing Earrings, and the householder Bearing Flower Earrings. Tell them they must go to honor, meet, and serve the Blessed One.
1.25
Tell them, ‘Friends, as soon as you hear this command of King Prasenajit of Kośala you must depart.¹⁰ Friends, you must depart.’ ”
The court astrologer Suviśākhā then conveyed the command of King Prasenajit just as he had heard it from the great king.
Queen Mālādhārā then addressed her maids Noble Kind Lady, Kusumaśrī, and Noble Joyous Lady, “Go to the wives of the householders and convey my message that they must go to honor, meet, and serve the Blessed One. With my words, summon the householders’ wives Candrā, Vimalā, Noble Bliss, Āryā, All-Knowing, Matchless Noble One, Lady of the Great Array, Sucandrā,¹¹ and Stainless Quality.”
Her companions said, “Yes, Queen,” and they conveyed the command of the queen just as they had heard it.
When King Prasenajit’s finest carriage had been prepared, the minister Long Shape went to King Prasenajit of Kośala and said, “Your Highness’s finest mounts are ready.”
King Prasenajit of Kośala then mounted the fine carriage so that he could go to honor, meet, and serve the Blessed One. In his power and splendor, the great king was surrounded and venerated by his retinue of consorts. He was also surrounded by the country people as well as the townspeople and venerated by his army of the four kinds of troops. They brought flowers, flower garlands, incense, perfume, wreaths, ointments, powders, umbrellas, banners, flags, and garments. The king carried precious and priceless clothing and was clad in broad and extensive precious clothing. He was surrounded by sixty thousand chariots, sixty thousand palanquins, and sixty thousand people on foot.
1.26
They raised sixty thousand flags and played sixty thousand instruments as well as many large drums and cymbals. With such royal pomp they went forth from the city of Śrāvastī.
King Prasenajit of Kośala rode in his carriage as far as possible. When he dismounted, he obtained power and dominion over that area. What are the five royal insignia of a kṣatriya king who has been anointed on the crown of his head? They are the precious sword, the precious umbrella, the precious crown, the precious fan, and the precious jeweled shoes. He was presented with all those, and once he was adorned with them, he proceeded on foot to the Jeta’s Grove.
Understanding that the Jeta’s Grove was a quiet place, King Prasenajit of Kośala said to his minister Long Shape, “Long Shape, this place is the abode of wandering meditators. It is the abode of practitioners who enjoy solitude, who abide in emptiness, who abide in the absence of marks, and who abide in the absence of wishes. It is the abode of nonabiding meditators. It is a place that is free of opposing forces. In addition having to characteristics such as those, it is a quiet and remote place.”
So King Prasenajit of Kośala said to Youthful Splendorous Viśākha, “Youthful Splendorous Viśākha, please keep my retinue quiet.”
In the Jeta’s Grove, King Prasenajit of Kośala then beheld the all-knowing, all-seeing Blessed One surrounded by the assembly of monks. He was seated and teaching the Dharma while being venerated by the assembly of monks and by many groups of gods. As joy and delight arose in King Prasenajit of Kośala, at that moment, he offered these verses:
“You shine, radiate, and sparkle.
1.27
You are unmoved by any opposition.
Holy one, you sit here among the assembly,
Brilliant like the full moon.
“When teaching the true Dharma,
You are unobstructed in all ten directions.
Having conquered every one of Māra’s generals,
You shine brilliantly like a lofty golden mountain.
“Seated without moving like the king of the nāgas,
The hearers of Gautama are invincible.
Heirs who delight in tranquility, who enjoy tranquility—
Victor, as you teach them, you are beautiful.
“Renowned in the world as a teacher with genuine qualities,
Such is the way in which the Victor Śākyamuni shines.
Mount Meru is raised above the oceans
And adorned with a variety of precious things.
“In the same way, the Śākya lord is raised above the world.
You are exalted among all beings, and you shine brilliantly.
Just as the lotus is untainted by the lake,
So are you untainted by the world.
“Just as Mount Meru is permanently adorned,
So are you perpetually adorned due to your exalted nature.
Thus, the Victor is surrounded by wise ones.
Among this retinue that includes the gods, you are exalted.
“The wish-fulfilling tree in the Heaven of the Thirty-Three
Is resplendent and beautiful with the finest flowers.
In the same way, the Śākya leader is beautiful with the marks
Among this retinue that includes the gods.
“If a clear, eight-faceted beryl gem
Is placed on dukūla fabric from Kāśī,
It will be completely unblemished.
Likewise, the minds of worthy ones are stainless like a mirror.
“Your hearers now abide
With fully cultivated kindness.
Those stable hearers delight in wisdom.
With no afflictions, they reveal the instructions.
“They do not even notice
The king in their midst.
Those hearers of yours
Are tranquil and do not dwell on any phenomena.
“All-Knowing One, I bow down to you.
Supreme human, I bow down to you.
Your body was cultivated through wisdom;
You now dwell in a wisdom body.
“With your wisdom body you became a perfect buddha;
With that body you rested for three months.
“The perfect buddhas make supreme statements;
Endowed with wisdom, they are always beautiful.
1.28
However, in the future, there will be monks
Who stray from wisdom.
“They will be frivolous and have ordinary faculties.
Knowing about these frivolous monks,
The Victorious One stayed in absorption
For three months on merely a single alms meal.
“In the future, there will be monks
Who will be desirous of material wealth.
Therefore, the Victorious One stayed in absorption
For three months on merely a single alms meal.
“For the sake of future monks,
You have spoken those words.
At that time, those with faith
Will train in this teaching.
“There are those who have no faith
And do not feel delight
Even after they hear these teachings.
You still act to encourage them.”
King Prasenajit of Kośala went up to the Blessed One and bowed down before him. He bowed down again with his mind filled with devotion. As he beheld the Blessed One in a state of trust, he bowed down again and spoke to the Blessed One, “Blessed One, I am the king of Kośala. Blessed One, I am the king of Kośala, and I bow down to you.”
The Blessed One said to King Prasenajit of Kośala, “Great king, you have shown respect and veneration, and you have performed worship. That is sufficient, so now rise. Rise, great king, and sit on your seat.”
King Prasenajit of Kośala sat before the Blessed One and gazed upon him with unblinking eyes. Having looked upon the Blessed One, he first held up the precious and priceless clothing. He then removed his own clothes that he was wearing and offered them all to the Blessed One. After making this offering, he said to the Blessed One, “Blessed One, these precious garments of mine are the result of the ripening of past actions.
2.2
They are irreproachable, excellent, without faults, and pleasant to wear. They have not been taken from anyone by means of my power. Since they are the result of previous good conduct, Blessed One, please accept them.”
The householder Anāthapiṇḍada thought, “The king of Kośala is offering to the Blessed One these precious garments that he has already used.”
Due to the Blessed One’s power, King Prasenajit of Kośala knew the householder Anāthapiṇḍada’s thoughts, so he said to the Blessed One, “Blessed One, I had not previously thought to offer my precious clothing to the Blessed One. Rather, the intention arose upon seeing the Blessed One. Hence, Blessed One, please accept these precious garments out of your kindness. Blessed One, this idea just came to me quickly. Blessed One, I thought to make this offering because it is so rare to meet the thus-gone ones, as rare as the uḍumbara flower. I now offer these verses so that I may please the Blessed One:
“You are the supreme person,
With exalted merit and splendor.
Apart from those with an afflicted mind,
Who could not be filled with joy upon seeing you?
“Those vile beings who do not pay homage
To the King of Sages are ruined.
In this world, such splendor as yours
Is as rare as the uḍumbara flower.
“Lion of the Śākyas, supreme human,
Protector, with great pleasure
I now make the aspiration for wisdom.
Today I make this offering to you.
“This offering to the buddhas
Is for those who desire the wisdom of awakening.
It is for the sake of the wisdom of the buddhas
That I make an offering to the supreme human.
“Protector, please accept my offering!
Victor, please accept it!
2.3
It is for the sake of all beings
That I offer these garments to you.
“It is because I have tamed my mind
And conquered stinginess
That I developed the wish to give
For the sake of producing qualities.”
The Blessed One accepted the garments that had been offered by King Prasenajit of Kośala and said, “Great king, it is excellent that such a vast intention has arisen in your mind! Excellent! Great king, for that reason you should exert yourself in four principles. Great king, those four are as follows: (1) When a kṣatriya king has been anointed on the crown of his head and receives power and dominion in that land, he must go before monks and brahmins who maintain discipline and ask questions of them. (2) In order to protect and safeguard the teachings of the thus-gone ones, he must accomplish them. (3) He must be determined to pursue the Dharma out of a desire for the profound. (4) He must be determined to gain certainty about the true state by being free of wrong views. Great king, you must exert yourself in those four principles.”
When the Blessed One had spoken those words, when the Well-Gone One finished that teaching, he, the Teacher, continued:
“Always show respect
For the monks who observe discipline,
And inquire about all things.
That way, insight will flourish.
“Showing respect for monks
Is a virtuous act.
To the extent that it is pure,
One’s mind will be pure.
“Protecting the teachings means
Constant protection.
Through this primary aspect,
One’s body will be truly pure.
“When kṣatriyas take a seat
To listen carefully to the profound Dharma,
They will desire to hear it again
And will pursue it repeatedly.
“Having heard the profound Dharma,
One does not take a wrong path.
King, thus free of wrong views,
You understand the true Dharma.
“Once one understands the profound Dharma,
One will no longer be mistaken
But will abstain from evil deeds.
Thus, king, one becomes exalted.
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