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The Questions of Pūrṇa

Translation of འཕགས་པ་གང་པས་ཞས་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་གང་པོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)

Language
English
Translators
Benjamin Collet-Cassart, Nika Jovic
Extent
173 passages, 38,503 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

Text

84000's introduction

intro.1

In Veṇuvana, outside Rājagṛha, Pūrṇa Maitrāyaṇīputra asks the Buddha about the conduct of bodhisattvas practicing on the path to awakening. The Buddha replies by describing the attitudes that bodhisattvas must possess as well as their benefits. Then, at the request of Maudgalyāyana, the Buddha recounts several of his past lives in which he himself practiced bodhisattva conduct. At the end of the teaching, the Buddha instructs the assembly about how to deal with specific objections to his teachings that outsiders might raise after he himself has passed into nirvāṇa.

intro.2

在王舍城外的竹林精舍，富樓那‧彌多羅尼子請求佛陀解說覺醒之道上的菩薩行。佛應其所問而宣說菩薩需具備的態度及其裨益，接著又應目犍連所問而描述自己累世所行的菩薩道。最後，佛陀教導僧眾如何在他入涅後，應付外人將對佛法提出的種種質疑。

intro.3

The Questions of Pūrṇa is the seventeenth sūtra among the forty-nine titles included in The Heap of Jewels collection in the Degé Kangyur. Although traditional scholars have quoted this sūtra in a number of Tibetan writings,¹ the text has to our knowledge received very little attention in modern scholarship.² Only a few of the texts contained in The Heap of Jewels are extant in Sanskrit, and The Questions of Pūrṇa is unfortunately not among them. There is only one Chinese translation (Taishō 310–17), produced by the renowned translator Kumārajīva, (344–413 ce) who completed the translation toward the end of his life in 405 ce, while residing in the then Chinese capital of Chang’an (today’s Xi’an). The Tibetan translation was completed in the early translation period and is listed in both early ninth-century catalogs, the Denkarma (Tib. ldan dkar ma) and the Phangthangma (Tib. ’phang thang ma). This English translation is based on the Degé block print, the Comparative Edition (Tib. dpe bsdur ma), and the Stok Palace manuscript, comparing these line by line with Kumārajīva’s Chinese translation.

intro.4

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

intro.5

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

intro.6

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

intro.7

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

1.1

Chapter One

The Conduct of Bodhisattvas

Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time: The Blessed One was residing at the Veṇuvana in Rājagṛha, together with a great saṅgha of many monks and with countless bodhisattva great beings. At that time, the venerable Pūrṇa Maitrāyaṇīputra arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together in the direction of the Blessed One he said, “Blessed One, I have a few questions to ask you. Thus-Gone One, please consider me with love and grant me this request.”

“Pūrṇa Maitrāyaṇīputra,” replied the Blessed One, “ask me whatever you wish. I will instruct you genuinely and satisfy your mind.”

“Blessed One,” said the venerable Pūrṇa, “I have questions about the bodhisattva great beings who have accomplished the highest qualities and attained superior and far-reaching renown, and who pursue the happiness of sentient beings at all times.” And the venerable Pūrṇa Maitrāyaṇīputra then put his questions in these verses:

“I have questions about those
Who have accomplished the highest qualities,
Who have attained superior and far-reaching renown,
And who observe pure discipline and conduct devoted to the Dharma.

“How do they train their minds?
How do they practice generosity on a vast scale?
How do they liberate sentient beings?
How do they constantly cultivate the path with a joyful mind?

“Blessed One,” continued Pūrṇa Maitrāyaṇīputra,

1.2

“I have questions about these holy beings. How do bodhisattvas amass great knowledge, such that it will not be exhausted, like the ocean? Having amassed a precious treasure of erudition, how is it that, by comprehending the meaning that is definitive with regard to all phenomena, they correctly penetrate the meaning of words?” He then spoke again in verse:

“How do bodhisattvas seek
A level of erudition like a vast ocean,
And having comprehended the meaning that is definitive with regard to phenomena,
How do they gain an understanding of the path to awakening?

“How do they understand boundless meanings
Through a single word,
So that, through the power of such insight,
They can comprehend all phenomena?

“Since their erudition is infinite,
Their minds do not waver, even when faced with opponents.
Teaching the Dharma out of compassion,
They eliminate the doubts of sentient beings.

“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “I have another question for the Thus-Gone One about the force of the wisdom that follows from the attainment of the bodhisattva levels. How is it that bodhisattva great beings’ progress toward unsurpassed and perfect awakening will be irreversible?” He then went on in verse:

“Having abandoned the states without freedom,
How do they encounter many buddhas?
And having seen many buddhas,
How do they swiftly develop sincere faith?

“Having developed that unsurpassed type of faith,
How do they give away that which is extremely difficult to give away?
Having completely given everything away,
How with that force do they practice unhindered on the path?

“Having developed the aspiration to go forth,
How do they cultivate the wisdom of emptiness in isolated places?
How do they act in ways that do not contradict the Dharma?
Please elucidate these matters.

“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “the thus-gone ones have reached perfect omniscience. They have mastered all miraculous powers and are the supreme beings within the three realms.

1.3

Having achieved incomparable, sublime wisdom, they know how to put the Dharma into action in an unhindered manner. These are the reasons why I ask you these questions.” He again spoke in verse:

“Blessed One, since you possess the most sublime qualities,
Since you master the miraculous displays,
And since you have reached unimpeded wisdom,
I ask these questions of you, great hero.

“Since you are perfectly trained in all Dharma teachings,
Since your qualities are superior and outstanding,
And since you radiate the light of wisdom that dispels darkness,
You bring delight to the multitudes who attend you.

“You are free from attachment and aversion to friends and enemies;
You are free from sorrow and deception.
You have conquered the Lord of Death,
And defeated the armies of Māra.

“Without brandishing any weapon,
You have defeated all your enemies.
With a mind always filled with love,
You firmly maintain pure discipline.

“Blessed One, you are free of deceit and guile,
Free of pride, and free of arrogance.
Since you have attained the knowledge of liberation,
You possess the highest of all qualities.

“How did you, in the past, reach supreme knowledge
By means of practicing on the path?
How did you awaken through practice?
Please explain this to me!”

In response, the Blessed One said to the venerable Pūrṇa Maitrāyaṇīputra, “These questions you ask of the Thus-Gone One are excellent, excellent! Listen carefully and pay attention. I will now teach you how bodhisattvas give rise to their intention and then accomplish the immeasurable qualities of a buddha.” The Blessed One then uttered these verses:

“I will explain to you now
How bodhisattvas first give rise to the mind set on awakening,
And then practice on the path to awakening,
Through the power of their intensive diligence.

“There are many kinds of good intentions
That bodhisattvas apply in their activity;
And those factors, which the buddhas have explained
In detail, I will briefly teach you.

“The devotion to the Dharma to which they give rise

1.4

Through these extraordinary attitudes is immeasurable—it is infinite.
That they display their many kinds of activities
Is not brought about through one thing alone.

“It is joy blossoming in their minds
That makes bodhisattvas perform acts of generosity,
And since they practice generosity without having regrets,
Their minds become more joyful.

“Bodhisattvas think,
‘Since sentient beings are always impoverished,
They do not possess the wealth of erudition.
So I must pursue such wealth!

“ ‘Sentient beings, though always impoverished,
Fall under the influence of laziness.
I must therefore develop my diligence
And reach the state of awakening!

“ ‘With the thought that it is for the sake of sentient beings,
I shall cultivate patience.
Even if I am insulted or beaten,
I will not say anything in return.

“ ‘Who is abusing me?
Since an abuser cannot be perceived,
All those abusers
And those who are angry are empty!’

“It is because they think in that way
That their minds are devoid of aggression and resentment.
Since they always cultivate patience,
They will become perfect buddhas.

“Acting as lamps within the world,
They provide protection and refuge
To sentient beings whose minds are not inclined toward virtue,
And they cause the impoverished to become wealthy.

“They think, ‘Since sentient beings who follow mistaken paths
Are the objects of my compassion,
I shall liberate them
And establish them in nirvāṇa!’

“They think, ‘Since all sentient beings are impoverished,
They do not possess the wealth of insight.
After reaching the state of omniscience,
I shall bring them satiation.’

“It is in such ways that bodhisattvas,
In order to liberate sentient beings,
Keep persevering on the path
As they engender the mind set on awakening and strive for it.”

The Blessed One then said to the venerable Pūrṇa Maitrāyaṇīputra, “Through these different causes and conditions, bodhisattva great beings teach the Dharma to sentient beings; yet they do not dwell on just some Dharma teachings. Why is that? Because it is after having correctly trained in all Dharma teachings

1.5

that bodhisattvas will later become perfect buddhas.

“Bodhisattvas have four amazing and marvelous attitudes, compared to which they see no other Dharma teaching as more important. What are the four? (1) That which makes bodhisattvas cultivate diligence with regard to lazy beings; this is the first amazing and marvelous attitude. (2) That which makes them cultivate patience while they are among obstinate sentient beings full of aggression; this is the second amazing and marvelous attitude. (3) That which makes them persevere on the correct path themselves, seeing sentient beings practicing on mistaken paths; this is the third amazing and marvelous attitude. (4) That which makes them give rise to the mind set on unsurpassed and perfect awakening with the extraordinary resolve to liberate sentient beings from saṃsāra; this is the fourth amazing and marvelous attitude. Pūrṇa, these four amazing and marvelous attitudes are known as the supreme, amazing, and marvelous attitudes of bodhisattvas.” At that moment, the Blessed One uttered these verses:

“When bodhisattvas see lazy beings,
It incites them to develop their diligence.
The thought never occurs to them
Of showing them anything contrary to the Dharma.

“They think, ‘I will not show anger;
Aggression is not the path of the buddhas.’
Because they consistently cultivate love,
The awakened state is born from that attitude.

“Sentient beings follow mistaken paths
Because they are attracted to them.
Bodhisattvas pursue the correct path
And establish sentient beings on that path.

“Since they perceive the defects of saṃsāra,
They one-pointedly pursue the wisdom of the buddhas.
They think, ‘I shall obtain the unsurpassed treasure
And then liberate sentient beings.’

“There is nothing greater
Than these marvelous attitudes.
You should know that these bodhisattvas
Will thereby develop qualities without impediment.

1.6

“If laziness should arise in their minds,
They swiftly clear it away,
As if the clothes on their body were burning
Or their hair had caught fire.

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, joy will be born in their minds. What are the four? (1) When bodhisattvas see that sentient beings remain in saṃsāra and do not cultivate diligence, but see that they themselves remain on the path of the buddhas and do cultivate diligence, joy will be born in their minds. (2) When bodhisattvas see that sentient beings are constantly overwhelmed by laziness, but they see that they themselves diligently follow the teachings of the buddhas, joy will be born in their minds. (3) When bodhisattvas see that sentient beings are aggressive, resentful, and jealous, yet they see that they themselves are free from aggression, resentment, and jealousy and always manifest an attitude of love, joy will be born in their minds. (4) When bodhisattvas see that no one matches their diligence in accomplishing the qualities of the buddhas, joy will be born in their minds.”

At that moment, the Blessed One uttered these verses:

“Bodhisattvas develop their diligence
When they see lazy beings.
As a consequence,
Joy will be born in their minds.

“Since bodhisattvas perceive the defects of saṃsāra,
Weariness has arisen in their minds.
Fearing the prison of the three realms,
They reject it with great efforts.

“Sentient beings are fond of aggression and resentment,
But bodhisattvas are loving.
Therefore, joy and happiness
Will be born in their minds.

“Because of not engaging in any of the activities
Performed by ordinary beings,
They think, ‘I shall pursue
The path of the unsurpassed buddhas.’

“They think, ‘I shall train
In the authentic wisdom
Praised by the buddhas

1.7

And become a refuge for all beings.’

“Therefore, since joy always arises
In the minds of bodhisattvas,
From untrue, conditioned phenomena
They develop genuine qualities.

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will be free from the unfree states, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity. What are the four? (1) Since the minds of bodhisattvas are humble and gentle, they always express the wish for sentient beings to be happy when they see them, and they always speak sincerely and smile while engaging in conversation with someone. (2) Since bodhisattvas pursue the Dharma one-pointedly and are always strongly dedicated to investigating it, they insatiably pursue virtue and exert themselves toward it. (3) Bodhisattvas are attracted to isolated places and enjoy remaining in solitude. (4) Bodhisattvas follow the path of awakening and encourage others to follow the same path. If bodhisattvas possess these four qualities, they will be free from the states that lack freedom, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity.” At that moment, the Blessed One uttered these verses:

“Since their minds are flexible,
And since they always cultivate love,
Bodhisattvas remain humble and speak honestly
In conversing with sentient beings.

“They always pursue the profound and sublime Dharma
Praised by the buddhas.
They always maintain pure discipline,
And are always inclined to engage in spiritual trainings.

“While observing the virtues of ascetic practice,
They also practice with profound insight.
Therefore, bodhisattvas will leave behind
The unfree states, and obtain the freedoms.

“Since they always request the buddhas
To teach the profound Dharma,
Their insight will increase,
And they will never again be born into unfree states.

“Always attracted to solitary places,
They engage in pure trainings.

1.8

Thus, bodhisattvas will leave behind
The unfree states and obtain the freedoms.

“If intelligent and wise persons
Rely on these four qualities,
They will leave the unfree states behind
And encounter many buddhas.

“In the presence of those many buddhas,
They will be filled with incorruptible faith.⁷
Developing the highest form of diligence,
They will pursue the wisdom of the buddhas.

“Therefore, those who pursue wisdom
Should train in the authentic Dharma.
If they do so, it will not be hard for them
To reach the path of awakening.”

Chapter Two

Erudition

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words. What are the four?

“(1) Since bodhisattvas pursue the Dharma, they pursue the twelve branches of the scriptures. These are the discourses, hymns and praises, prophecies, verses, aphorisms, narratives, former events, former births, extensive teachings, marvels, biographies, and profound doctrines. Upon receiving these teachings, bodhisattvas read them, recite them, and properly recollect them. After that, they practice these teachings in accordance with the way they are taught. Pūrṇa, if bodhisattvas possess this first quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition,

1.9

they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (2) bodhisattvas do not dwell on any phenomenon, so there will be nothing for them to fixate upon, even while resting in concentration or absorption. Free from fixation, they will attain the wisdom that does not dwell on any phenomenon, thereby reaching unimpeded wisdom vision⁸ with respect to phenomena. Why is it so? Because, Pūrṇa, these bodhisattvas are free from desire and from any other form of impediment. If bodhisattvas possess this second quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (3) bodhisattvas recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well. When bodhisattvas thus recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well, they do not perceive any phenomenon to which they could be attached. Because they are free from attachment, their minds do not cling to any phenomenon. Hence, because they are free of clinging to any phenomenon, they will be able to answer questions without any hindrances. If bodhisattvas possess this third quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (4) bodhisattvas who have perfected the attitude of love free of apprehending will not be hindered in their actions, since love free of apprehending does not hold on to anything.

1.10

Why is it so? Because, Pūrṇa, dwelling on marks generates attachment, anger, and ignorance. Dwelling on the marks of entities, the marks of material substances, the marks of the aggregates, the marks of the sense sources, the marks of the elements, the marks of the Dharma, or the marks of the non-Dharma also generates attachment, anger, and ignorance. Therefore, Pūrṇa, all those views that involve clinging to marks are known as wrong views. Bodhisattvas cultivate love in order to be at peace from all those marks. They think, ‘Since sentient beings and marks will perish, entities will also perish. Since entities will perish, views will also perish.’ In this way, bodhisattvas then cultivate love as everything perishes. This love is known as love free of apprehending. This love free of apprehending is known as love of the Dharma. This love of the Dharma is known as love of the Buddha. Pūrṇa, what is the love of the Buddha? The absence of formation and disintegration is what is implied by the words love of the Buddha. Furthermore, Pūrṇa, the complete realization of all phenomena as they really are is also what is meant by the words love of the Buddha.”

“Blessed One,” asked Pūrṇa, “what is meant by the complete realization of all phenomena as they really are?”

“Pūrṇa,” replied the Blessed One, “this complete realization does not involve conceptualization such as, ‘this is the Dharma’ or ‘this is not the Dharma.’ Why is that so? Because, Pūrṇa, if someone says, ‘the Dharma exists,’ that would be non-Dharma,

1.11

and if that person says ‘the Dharma is nonexistent,’ the non-Dharma would not exist either. Therefore, this realization is free from conceptual constructs. This absence of conceptual constructs is called nirvāṇa. Once you have investigated in that way, do you find that it is something very far away, or instead something very close?”

“It is neither far nor close,” answered Pūrṇa. “Why is it so? Blessed One, because it has no sides, it does not abide anywhere, and it has no inside or outside.”

“Pūrṇa,” said the Blessed One, “that is how you should regard phenomena.”

“Blessed One,” asked Pūrṇa, “what kind of phenomenon should I regard in that way?”

“Pūrṇa, it is said that the thus-gone ones do not apprehend, create, or manifest those phenomena that immature ordinary beings so strongly cling to. So not conceptualizing⁹ such phenomena is called assessing them. Pūrṇa, since such assessments of phenomena are free from differentiation, I will now explain to you the sublime, supreme Dharma of disengagement, which subsumes the path to buddhahood.

“Pūrṇa, in the future, if those who cling to worldly gains hear this discourse, they will not be motivated to listen to its teachings or to adopt it. Pūrṇa, when I say, ‘I am awakened,’ you understand these words only partially, from the mere perspective of words and concepts, but you are unable to grasp their actual meaning. This meaning is extremely profound; it cannot be expressed by words. Instead, it is known only by the wise ones themselves.” At that moment, the Blessed One uttered these verses:

“Those who do not understand this point
Will be troubled about the Buddha and the Dharma.
Those who know this point
Will be instructed by the buddhas.

“Those who conceive of the Buddha as the teacher
Pursue nirvāṇa.
Avoiding quarrels and fights,

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They think only about the authentic Dharma.

“Phenomena are unborn
And unceasing.
The absence of birth and cessation
Is the true characteristic of phenomena.

“Unborn phenomena
Are beyond actions and manifestations.
They transcend distinctions such as
‘It is,’ ‘it is not,’ ‘it is different,’ and ‘it is the same.’

“This is nirvāṇa.
In it, there is nothing that ceases.
The expressions close and far
Are both empty.

“Someone who realizes emptiness
Understands nirvāṇa.
Someone who understands nirvāṇa
Is known to be my disciple.

“Pūrṇa, if bodhisattvas possess this fourth quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.” At that moment, the Blessed One uttered these verses:

“Those who constantly wish to pursue erudition
Will be praised by the buddhas.
Realizing the true, definitive meaning,
Their knowledge will become oceanic.

“Even if others were to praise these beings
For a trillion eons, this task would never come to an end—
They could not complete the expression
Of the meaning of a phrase or even of a single letter of that praise.

“Therefore, one should pursue the authentic Dharma
And then contemplate it genuinely.
One should not hold on to the characteristics of phenomena,
Nor cling to the praises of the buddhas.

“One should instead recollect the thus-gone ones
As well as the authentic Dharma,
And search for guidance
With a mind free from attachment and conflict.

“Toward sentient beings
One should always cultivate love,
But without clinging to a sentient being,
Bring peace from all phenomena.

“If you practice the Dharma, just as did
The bodhisattvas of great renown,
You will swiftly attain perfect recall,
And from that will grow erudition.

“Just as the essential nature of space
Does not increase or decrease,

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The true nature of phenomena
Is beyond increase and decrease.

“Even if, through the powers of insight,
I were to explain the Dharma
For countless eons,
No one could say that it was fully explained.

“Imagine that all sentient beings
Obtained a human body,
Went forth as monks,
And became as erudite as Ānanda;

“Even if the bodhisattvas
Who have the attainment of perfect recall
Explained the Dharma to them for ten million eons,
Their wisdom would not be exhausted.

“The wisdom of the buddhas is incomparable:
It is limitless, like space.
Just like space, this wisdom
Transcends origination.

“The nāgas cause great rainfalls
Without drawing any water.
Although they do not dwell in that water,
The rainfall is endless.

“Similarly, when bodhisattvas
Have the attainment of perfect recall,
Although they do not dwell on the teachings,
Through that circumstance what they teach is inexhaustible.

“Therefore, one should pursue erudition
And then contemplate thoroughly.
When one focuses on the Dharma and recollects the Buddha,
Erudition is born from that.¹⁰

“The bodhisattvas’ love pervades all beings.
It pacifies the marks of sentient beings,
And also the marks of phenomena;
Erudition is born from that.”

Chapter Three

Irreversible Progress

“Pūrṇa,” said the Blessed One, “if bodhisattvas possess four qualities, their progress toward unsurpassed and perfect awakening will be irreversible. What are the four?

“(1) If bodhisattvas hear a Dharma teaching they have not heard before, rather than saying, ‘This is not the Dharma’ they should reflect on it in terms of its meaning. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.”

At that moment, the Blessed One uttered these verses:

“When bodhisattvas hear a Dharma teaching they have not heard before
That does not contradict my intent,
They reflect upon its meaning,

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Rather than saying, ‘This is not the Dharma.’

“When they hear about empty phenomena,
They always pursue what that means,
And their insight thereby increases;
It is from there that the path to awakening arises.

“When they hear a previously unheard Dharma teaching,
They pursue what it means.
Their progress to awakening will therefore not be reversed,
And their insight will increase.

“When they hear a Dharma teaching they have not heard before,
They do not succumb to the negative attitude of pride,
Nor do they give rise to deceit and guile.
Giving rise to deceit is not the way to pursue awakening.

“When they hear a Dharma teaching they have not heard before,
They pursue what it means.
Even if they have never previously heard it,
They reflect on it one-pointedly.

“When those persons hear the Dharma,
They hear the authentic Dharma.
They will always encounter many buddhas,
And never regress from awakening.

“Upon meeting those many buddhas,
They will ask them proper questions,
And all those who hear such questions, even the hearers,
Will become utterly pleased.

“Since this is amazing and marvelous,
One should ask such questions!
Unless the thought to ask occurs,
How will we ever hear about these matters?

“Since the hearers express their amazement,
All the gods and nāgas will be pleased,
And the buddhas will proclaim their praises.
These are the results of erudition.

“The buddhas will answer
All the questions presented to them,
And this will bring immense benefits
To all the countless assemblies.

“Upon hearing the erudite answers
Given to the bodhisattvas,
All the countless assemblies will attain
The unsurpassed Dharma eye.

“Pūrṇa,” continued the Blessed One, “for those reasons, when bodhisattvas hear a Dharma teaching they have not heard before, they eagerly accept it out of sincere trust, and contemplate it genuinely without contradicting it. They never say, ‘This is not the Dharma.’ You should know that this attitude will benefit countless sentient beings.

“Pūrṇa, in the past, countless eons ago—so long ago that the length of time cannot be measured, fathomed, or conceived—a thus-gone one, a worthy one, a perfect buddha

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appeared in the world. He was endowed with perfect knowledge and conduct. He was a bliss-gone one, a knower of the world, a tamer of beings, an unsurpassed guide, a teacher of both gods and men. This blessed buddha was named King of All Qualities’ Light Rays. Pūrṇa, the blessed one King of All Qualities’ Light Rays lived for eight hundred million years. In each assembly of this blessed one, the saṅgha of hearers consisted of an indescribable number of worthy ones, as numerous as the grains of sand in the Ganges river. Free of any appropriation regarding phenomena and having exhausted their defilements, their minds were completely liberated, and they were all free from the twofold notion of individuality. The bodhisattvas were similar in number to them. Pūrṇa, after the blessed one passed into nirvāṇa, his sublime Dharma remained for sixty thousand years.

“When he was about to pass into nirvāṇa, all the many billions of bodhisattvas used their miraculous powers to pervade many billions of worlds, in order to protect the sacred Dharma. In this way, a bodhisattva remained in each world. Pūrṇa, after the blessed one King of All Qualities’ Light Rays passed into nirvāṇa, his hearers slowly became lazy and indolent. They did not recite or remember his profound discourses anymore. As a consequence, all his profound discourses related to the emptiness of phenomena, as well as all the discourses related to pure discipline and the ascetic practices, gradually vanished. These Dharma teachings consisted of eighty-four thousand vast and detailed sections. Each of the sections included sixty-eight trillion discourses. Each discourse contained thirty thousand six hundred aphorisms, and each aphorism was composed of six hundred seven billion verses. Pūrṇa,

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since they did not read, recite, or expound those teachings, at the time when the sublime Dharma was about to vanish during the final age, only the discourses and the aphorisms remained from among the many sections of this buddha’s teachings.“At that time, there was a Dharma-preaching monk called Mahāsthāmaprāpta. The Dharma preacher Mahāsthāmaprāpta had developed great powers and his erudition was vast. He was an excellent Dharma teacher, he was eloquent, and he had clearly realized the meaning of the Dharma. Through the miraculous power of the Thus-Gone One, he always devoted himself to spreading previously unheard Dharma teachings in order to protect the sublime Dharma within the world. While he was spreading the Dharma, most beings would deprecate and oppose him.

The Dharma-preaching monk Mahāsthāmaprāpta therefore thought, ‘When such beings hear these Dharma teachings that they have never heard before, they do not believe in them, so they also show no interest in listening to them or adopting them. Even when they hear these teachings, they do not comprehend their meaning, and therefore they do not follow them. Instead, they oppose and deprecate these teachings. Many monks say, “These are not the words of the Buddha; these are not the teachings of the Great Teacher! How do we know? Because we have never heard such discourses from any teacher or preceptor before. Furthermore, no elder monks from older generations have ever said that they received such a transmission from any teacher or preceptor.” So since no other teachings now remain besides those of the discourses and those of the aphorisms, should I perhaps leave for a solitary place and remain there alone?’

“Pūrṇa, after having reflected in that way, the Dharma-preaching monk Mahāsthāmaprāpta left for a mountain cave, where he remained in solitude.

At that time, within the world, during the formative eon, there were sixty-eight thousand great cities that were twelve leagues long and seven leagues wide. They were built beautifully, their roads were straight, they were filled with many beings, their harvests were good, and everyone was happy. Later on, eight hundred forty million smaller cities were built. Some measured seven leagues

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and others were six, five, four, three, or two leagues. The smallest of them measured a single league. Pūrṇa, at that time, within the world, in a great city called Total Isolation, there was a householder named Śani who had a son named Mahāśumata. While the son of that householder was residing in a solitary place, he received the visit of a god who spoke these verses to him:

“ ‘Search for Dharma teachings persistently
And reflect on them genuinely.
The thus-gone one King of All Qualities
Prophesied that you will become awakened.’

“Pūrṇa, after having spoken those verses, the god disappeared. Then the householder’s son approached his father, paid homage to him by touching his feet with his head, and said, ‘I want to go forth as a monk and live the holy life under the teachings of the blessed one King of All Qualities’ Light Rays.’ At that moment Śani, the householder, spoke these verses:

“ ‘In my home there are many precious gems,
And an immeasurable amount of silver and gold.
You will find in my home
All the things that cannot be found within the world.

“ ‘Son, I have accumulated precious gems
To be able to fulfill all your desires.
Why would you go forth as a monk
And take pleasure in deprecating the world?’

“The son of the householder answered his father with these verses:

“ ‘I only aspire to pursue the Dharma
And contemplate it genuinely.
I do not experience pleasure while indulging in wealth.
Instead, I wish to become a guide for the world.

“ ‘I do not need this home’s precious gems.
I aspire to have few desires.
I aspire to go forth as a monk,
To discover the treasure of the Dharma.

“ ‘It is extremely rare for a buddha to appear.
It is extremely rare for the Dharma to be taught.
Now that I have encountered the teachings of the Buddha,
Why would I abandon them?’

“Pūrṇa, the householder’s son then prostrated to the feet of his father, circumambulated him, and left the house. In leaving he spoke these verses to him:

“ ‘Even if I had one trillion fathers
And one billion mothers,
None of them could prevent me
From going forth as a monk.

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“ ‘Now I will completely relinquish
My body, my life force, my parents, and my relatives.
Without ever abandoning the Dharma of the Buddha,
I will pursue the conduct of one who goes forth.’

“Pūrṇa, after the householder’s son had uttered those verses, he went forth as a monk. He then went to the place where the Dharma-preaching monk Mahāsthāmaprāpta was residing and he applied himself to studying the Dharma with him. During that time, the Dharma preacher Mahāsthāmaprāpta taught him genuinely and in great detail discourses that he had never heard before. When he heard those discourses, the monk Mahāśumata asked the Dharma preacher Mahāsthāmaprāpta, ‘I have never heard such discourses before. Who is reading them? Who is interested in them? Who is adopting them and memorizing them? In which places are they heard?’

“The monk Mahāsthāmaprāpta replied, ‘Due to the roots of virtue created by recollecting my previous lives, and through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, these profound discourses have naturally remained within my mind.’

“Pūrṇa, upon hearing those words, the monk Mahāśumata generated an extraordinary resolve, and by keeping this resolve in mind, the strength of insight arose. Because of this, through the power of his great insight and skillful means, he asked a question of the Dharma preacher Mahāsthāmaprāpta, who answered his question, and then said to him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you have now asked me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’

“Pūrṇa, the monk Mahāśumata again asked a question of the Dharma preacher Mahāsthāmaprāpta, who again told him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you now ask me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’

“Pūrṇa,

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the monk Mahāśumata then asked the Dharma preacher Mahāsthāmaprāpta, ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One?’

“Mahāsthāmaprāpta replied, ‘That is something it would be extremely difficult to believe, so do not ask me about it! Furthermore, it is extremely difficult to believe for those who have not actualized extraordinary physical qualities.’

“But Mahāśumata repeated the same question a second and a third time: ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One? Mahāsthāmaprāpta simply answered, ‘Do not ask me about that!

“ ‘If you have not understood, I will now illustrate this for you through an analogy, for when something is illustrated with an analogy, intelligent people understand. Monk, the dispositions of sentient beings whom I heard about from the thus-gone one King of All Qualities’ Light Rays are far more numerous than the atoms in the earth. Monk, imagine that all the kinds of sentient beings present throughout the trichiliocosm—those that have a form, those that have no form, those that have perception, those that have no perception, and those that have neither perception nor nonperception—obtained a human body and possessed the power of insight.

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Imagine that each of them repeatedly asked—as quickly as a snap of the fingers—as many questions as the grains of sand in the Ganges river, and that all those sentient beings present in the universes of the ten directions asked those many questions for an eon or even longer. Furthermore, imagine that in every moment—as quickly as a snap of the fingers—each single person asked all the other persons’ different questions, and that each person asked all those infinite, various questions of other sentient beings for an eon or even longer. If this were the case, what do you think—how numerous would those questions be?’

“ ‘There would be so many questions that their number could hardly be illustrated,’ answered Mahāśumata.

“Mahāsthāmaprāpta continued, ‘I am now telling you the truth, so do not entertain any doubts. Compared to all the doubts and questions expressed by all those sentient beings for an eon or even longer, the answers related to a single Dharma teaching that I heard from the Thus-Gone One were much more numerous. The same logic applies with respect to two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, or a hundred thousand Dharma teachings. Monk, to explain this in summary, the names and letters of that number would be uncountable, infinite, and inconceivable. Nevertheless, I recited and embraced all of them. And yet, monk, I clearly understand that all those questions are contained within a single Dharma teaching. This consists of

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the words of the path, the words of the gateways, the words of the seals, the fundamental words, the vajra-like words, the important words, the unshakable words, and the unfathomable words spoken by the thus-gone one King of All Qualities’ Light Rays. Monk, all the Dharma teachings are included within a single gateway. Since all the Dharma teachings and all their words are gateways free of formations, that gateway acts as the basis for them and therefore everything will be accessed through that gateway. All the discourses and aphorisms, moreover, are accessed through that gateway, just as a single syllable, by being grammatically inflected, can form many different words. Monk, similarly, this teaching accesses all the seventy-eight thousand gateways of the dhāraṇīs. In this regard, there are also ninety-two thousand different types of faculties. From the perspective of the conduct of sentient beings there are also eighty thousand types of physical complexion.¹¹ I know the names of all those physical complexions, differentiated in terms of the particularities of the path. Each of those physical complexions has one hundred names. They have two hundred, three hundred, and up to one hundred thousand different names, and I know all of them. I also know all the different references and names, from those found within the world to those found beyond the buddhafields of the ten directions. In short, through the power of the Thus-Gone One, through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, I clearly know all the particularities of the different Dharma teachings, as well as all the particular questions and answers related to them.’

“Pūrṇa, the monk Mahāśumata then requested of the Dharma preacher Mahāsthāmaprāpta, ‘Sublime being, later, when you go to villages, cities, and towns, please turn the Dharma wheel that the thus-gone one King of All Qualities’ Light Rays taught. Please grant me my request! I will guard that Dharma and study it.’

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“Mahāsthāmaprāpta replied, ‘All the monks living today have become lazy and indolent. They are not motivated by virtue, so do not ask for such a thing!’

“Mahāśumata then said, ‘From now on, I will give rise to the extraordinary resolve of engaging in virtue and pursuing that Dharma. I will not be lazy!’

“Pūrṇa, accordingly, when Mahāsthāmaprāpta entered villages, cities, and towns, the monk Mahāśumata supplicated him to expound the authentic Dharma. Then he guarded that Dharma that he had never heard before and studied it attentively. Pūrṇa, at that time, the monk Mahāśumata was venerated and served by many beings. They all said that he was guarding his discipline, that he was wise, and that he possessed the infinite and supreme qualities of erudition. At that time, when the monk Mahāśumata went to villages, cities, and towns, he led many sentient beings to the authentic Dharma. Furthermore, in order to propagate the teachings of the Buddha, he proclaimed the praises of the Dharma preacher Mahāsthāmaprāpta. Pūrṇa, the monk Mahāśumata inspired many beings and caused them to serve, venerate, and protect the Dharma preacher Mahāsthāmaprāpta, in order that they would worship and listen to the sublime Dharma.

“Pūrṇa, the monk Mahāśumata also looked after the Dharma preacher Mahāsthāmaprāpta. Later, when he went to villages, cities, and towns, he explained extensively and through various methods the awakening that the thus-gone one King of All Qualities’ Light Rays had accomplished over the course of countless eons. This teaching was thereby propagated on a vast scale. Pūrṇa, the monk Mahāśumata followed the Dharma preacher Mahāsthāmaprāpta for one hundred years. He constantly asked him questions about the Dharma, and he always received new and different teachings that were never repeated.

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Pūrṇa, since the monk Mahāśumata carefully looked after the Dharma preacher Mahāsthāmaprāpta, innumerable sentient beings were introduced to the noble teachings, and all of them were established in the awakening of the buddhas.

“Pūrṇa, the Dharma preacher Mahāsthāmaprāpta who guarded and expounded the sublime Dharma at that time was the bodhisattva Maitreya himself. Do not think that this was someone else. Pūrṇa, furthermore, through the power of the merit gathered by looking after, supplicating, and accompanying the Dharma preacher, after he passed away, the monk Mahāśumata was reborn in the tenth universe in the direction of the nadir, within the field of the thus-gone one known as Supreme Assembly. There he requested that Thus-Gone One to teach the discourse known as Eliminating the Doubts of All Beings. At that time, the Thus-Gone One expressed his approval one hundred thousand times and then taught him the discourse called The Gateway to the Compendium and Source of All Dharma Teachings. As he taught this discourse, countless sentient beings gave rise to the mind set on unsurpassed and perfect awakening, and genuinely engaged in that attitude.

“Pūrṇa, after that when the monk Mahāśumata passed away again, he was reborn in the presence of the thus-gone one called Sumeru, from whom he requested the discourse called The Compendium and Source of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him the discourse called The Gateway to the Compendium and Source of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Then, after he had passed away again, he was reborn in the presence of the thus-gone one called Merurāja, from whom he requested the discourse called The Gateway of All Dharmas.

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At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Gateway of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Then, after he had passed away once more, he was reborn in the presence of the thus-gone one called Brahmaghoṣa, from whom he requested the discourse called The Compendium of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Compendium of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Pūrṇa, the monk Mahāśumata requested many discourses as he came into the presence of all those buddhas, meeting one thus-gone one after another. He saved sentient beings and established them in the state of unsurpassed and perfect awakening. Even if I were to speak for eons or even longer, it would not be enough time to mention the names of all those many buddhas, or to mention all those sentient beings who were established within the state of unsurpassed and perfect awakening. Pūrṇa, indescribable is the number of teachings preserved by the monk Mahāśumata, which were taught to him by those thus-gone ones—those buddhas as numerous as the grains of sand in the Ganges river—who were present in those worlds or had passed into complete nirvāṇa. Pūrṇa, you should therefore understand that bodhisattva great beings will attain such vast qualities if they contemplate the meaning of previously unheard Dharma teachings.

“Pūrṇa, the monk Mahāśumata who, at that time, received Dharma teachings that he had never heard before from the Dharma preacher Mahāsthāmaprāpta,

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