The Seal of Dharma
Translation of འཕགས་པ་ཆས་ཀྱ་ཕྱག་རྒྱ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་ཆོས་ཀྱི་ཕྱག་རྒྱ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)
- Language
- English
- Translator
- Jordi Roig
- Extent
- 18 passages, 2,471 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
- 2
- 3
- 4
- 5
- 6
- 7
- 8
- notes Notes — 4 parts
Text
84000's introduction
intro.1
In this short sūtra, the Buddha addresses the nature of monastic ordination according to the perspective of the Great Vehicle and how going forth from the life of a householder can be said to have the qualities of being noble and supramundane. Following the Buddha’s teaching, the two prominent monks Śāriputra and Subhūti engage in a brief discussion on this same topic.
intro.2
The Seal of Dharma is set in Jeta’s Grove, Anāthapiṇḍada’s Park, outside of Śrāvastī, where the Buddha is teaching a large audience of monks and bodhisattvas. The teaching unfolds as the Buddha replies to a series of questions posed by two prominent monks, Śāriputra and Subhūti. Śāriputra, renowned for his pure observance of monastic discipline, first asks how monastic ordination can be said to have the qualities of being noble and supramundane. After the Buddha replies to Śāriputra, Subhūti asks Śāriputra to explain the Buddha’s instructions. Śāriputra then explains that the Buddha’s paradoxical response—in which he states that only those who do not transcend the qualities of ordinary beings and do not attain the uncontaminated qualities have truly renounced the world—is a teaching on the Great Vehicle doctrine of emptiness. When Śāriputra finishes his explanation, the Buddha grants his approval and tells Śāriputra that this teaching constitutes a “seal” (phyag rgya, mudrā) that one may use to challenge beings who are overcome by pride that is driven by their conventional understanding of renunciation and ordination.
intro.3
Seven hundred monks attain liberation after hearing this teaching, but the controversy over its approach to renunciation and ordination leads a group of one hundred advanced monks to stand up and leave, while an even smaller group of five monks completely reject this teaching and fall into the hell realms. The Buddha takes this opportunity to point out that this understanding of “going forth” (rab tu byung ba, pravrajita) may be considered something that the entire world finds disagreeable, but it is nevertheless true. He explains that since ordinary, worldly beings are ultimately nonexistent, one should not object to this teaching simply because the entire world finds it unacceptable. The doctrine of emptiness is thus applied to the “realm of beings” (sems can gyi khams, sattvadhātu) in exactly the same way that it is applied to the “realm of phenomena” (chos kyi dbyings, dharmadhātu) to discourage any tendency toward rejecting the doctrine of emptiness simply because it does not accord with the way things appear for ordinary beings.
intro.4
To the best of our knowledge, a Sanskrit version of the sūtra is no longer extant, and it was never translated into Chinese. It is thus difficult to determine much about the history of this scripture in India and East Asia, or to evaluate its importance in Indian Buddhist traditions. The only witnesses we have of this sūtra today are the Tibetan translations that were included in the Tibetan Kangyurs.
intro.5
The colophon to the Tibetan translation mentions that it was produced by the translators Lui Wangpo and Lhai Dawa, both of whom lived during the early ninth century ce. This dating is also supported by the text’s inclusion in the early ninth-century Denkarma (ldan dkar ma) inventory of translations into Tibetan.¹ In addition to his work as a translator, Lui Wangpo was also among the first seven monks to be ordained in Tibet. We do not have much personal information regarding Lhai Dawa, but we do know he was a prolific translator who contributed to at least fourteen translations that were subsequently included in the Kangyur, including the Tibetan translation of one of the shorter versions of the Mahāparinirvāṇasūtra (Toh 120) from the Sanskrit.
intro.6
The translation presented here is based primarily on the Tibetan Degé edition, but the Comparative Edition (dpe bsdur ma) and the Stok Palace manuscript editions were consulted in the case of problematic readings.
1
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was dwelling in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of five thousand monks and many bodhisattva great beings. By the power of the Blessed One, Venerable Śāriputra rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed to the Blessed One and asked, “Blessed One, when we speak of ‘going forth,’ Blessed One, to what extent is a monk who has gone forth in the well-proclaimed Dharma and Vinaya
2
fully ordained after taking the noble and supramundane ordination?”
“Śāriputra,” the Blessed One replied, “a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.
“Śāriputra, monks who do not abandon exertion will also not abandon form. They will also not abandon feeling, perception, formation, or consciousness. That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.”
At that point Venerable Subhūti inquired of Venerable Śāriputra, “Venerable Śāriputra, what did the Blessed One have in mind when he said, ‘Śāriputra, a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities.
3
Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances’?”
“Venerable Subhūti,” Śāriputra replied, “the qualities of ordinary beings are illusory and cannot be transcended. Venerable Subhūti, the qualities of ordinary beings are neither created nor easily transcended. Venerable Subhūti, the realm of sentient beings is not apprehended within, it is not apprehended without, and it is also not apprehended anywhere else. The nature of the realm of sentient beings and the nature of all qualities of ordinary beings are not easily transcended.
“Venerable Subhūti, the Blessed One has said, ‘A monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’
“Venerable Subhūti, regarding that statement, how could something that has no basis or foundation possibly be attained? Venerable Subhūti,
4
if the uncontaminated qualities were possible to attain, then the state of the worthy ones would arise based on apprehension. The nature of the thus-gone ones, the worthy ones, the perfect buddhas, is without basis.
“Venerable Subhūti, this is what the Blessed One had in mind when he said, ‘A monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’ ”
Venerable Subhūti asked, “Venerable Śāriputra, what did the Blessed One have in mind when he said, ‘Monks who do not abandon exertion will also not abandon form. They will also not abandon feelings, perceptions, formations, or consciousness. That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances’?”
Śāriputra replied, “Venerable Subhūti, the Blessed One
5
had the nature of reality in mind when he said, ‘Monks who do not abandon exertion will also not abandon form. They will also not abandon feelings, perceptions, formations, or consciousness.’
“Venerable Subhūti, the realm of phenomena is not apprehended internally, it is not apprehended externally, and it is also not apprehended anywhere else. What is imputed as ‘internal’ is without anything to impute and is an imputation of what is unborn. In view of that, the realm of phenomena is sameness because the realm of sentient beings is sameness, and the realm of sentient beings is sameness because the realm of phenomena is sameness. Therefore, the realm of sentient beings and the realm of phenomena are indivisible and undivided. That which is indivisible and undivided is also without anything to remove² or add. That which is without anything to add or remove³ is not something to transcend or attain.
“Venerable Subhūti, the Blessed One had this in mind when he said, ‘Monks who do not abandon exertion will also not abandon form. They will also not abandon feelings, perceptions, formations, or consciousness. That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’
“Monks who have no qualms do not raise qualms. Monks who lack verbal expression and have transcended verbal expression are unable to make presentations based on deliberations.
6
For such monks there is no coming, going, standing, sitting, and lying down. Monks who are not skilled logicians delight in examination. Monks who are skilled logicians delight in nonexamination. Venerable Subhūti, that is what the Blessed One had in mind when he said, ‘That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’ ”
At that time, the Blessed One expressed his approval to Venerable Śāriputra: “Excellent, Śāriputra, excellent! The way that you have presented this is exactly what I intended and taught. This is what going forth means according to the well-spoken Dharma and Vinaya. Śāriputra, one who wishes to challenge proud beings using this seal should explain this seal in their presence. Śāriputra, one who truly understands it can use this seal to challenge multitudes of proud beings.”
When this Dharma teaching was taught, the minds of seven hundred monks were freed from contaminants without further appropriation. However, one hundred monks who had reached their final existence⁴ did not adopt, understand, or appreciate this Dharma teaching, so they rose from their seats and left. Five monks even rejected the teaching and turned their backs on it, so they fell into the great hells in their current embodiments.
“Śāriputra,” the Blessed One said, “I have taught this Dharma knowing well that, unfortunately, the entire world will find it disagreeable.
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I knew this but taught it anyway, as there is nothing disagreeable about it at all. To give an analogy, Śāriputra, a person may fall asleep and dream that I am teaching the Dharma to you in front of a crowd of people. That person might object to this, saying, ‘That Dharma is disagreeable to the entire world!’ But what do you think, Śāriputra? In that case would those people who disagree with this Dharma truly exist?”
Śāriputra replied, “No, Blessed One, they would not.”
The Blessed One said, “Śāriputra, likewise, even though I also admit that this Dharma is disagreeable to the entire world, I teach it this way because that very world itself is not seen correctly. As the world does not exist, the Dharma is incalculable. Even the designation of the world is also nonexistent. Śāriputra, the expression disagreeable to the entire world refers to the fact that phenomena are unadulterated and unmixed.
Śāriputra asked, “Blessed One, what does the word unadulterated mean?”
The Blessed One replied, “Śāriputra, unadulterated refers to the fact that phenomena have the same taste. They are neither exclusively the same nor exclusively different. Śāriputra, unadulterated is a synonym for emptiness.”
Śāriputra asked, “Blessed One, what does the word emptiness mean?”
The Blessed One replied, “Śāriputra, emptiness means absence of designation. That which is beyond designation is not amenable to designation. That which is not amenable to designation is neither mundane nor supramundane. Śāriputra, that which is neither mundane nor supramundane is called emptiness.”
When the Blessed One had said this, Venerable Śāriputra, the entire assembly of monks, the bodhisattva great beings, and the world with its gods, humans, asuras, and gandharvas
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rejoiced and praised what the Blessed One had said.
Colophon
This was translated and finalized by the translators Bandé Lui Wangpo and Lhai Dawa.
Notes
notes.1
1. The Denkarma catalog is dated to c. 812 ce. See Denkarma, folio 299.b.4. See also Herrmann-Pfandt 2008, pp. 113–14, no. 213.
notes.2
2. Translated based on Stok: bsal ba. Degé: gsal ba.
notes.3
3. Translated based on Yongle and Peking Kangxi: bsal ba. Degé (and other versions): gsal ba.
notes.4
4. In this case, those who have reached their final existence refers to monks who had reached the state of a worthy one. In other contexts, it can denote a bodhisattva in the last life before awaking to the state of a buddha.