Loading translation...
Palgyi Yang was one of the first Tibetan monks (the sad mi mi bdun, “seven men who were tested”) and worked on translations of only a few other texts in addition to this one. His other translations include the text immediately preceding this text in the Degé Kangyur, which has the quite similar title Buddhasaṅgīti (Toh 228, see Dharmachakra Translation Committee, Discussions of Buddhas, forthcoming), and the celebrated Bhadrakalpika (Toh 94, see Dharmachakra Translation Committee, The Good Eon, 2022). The Indian master Jñānagarbha mentioned here is one of several paṇḍitas of that name mentioned in Kangyur colophons, but was probably the only one active in the early translation period.
The Denkarma catalog is dated to c. 812
Likewise, within modern scholarship, it appears that this sūtra has not been studied in detail. We have only come across a few brief references to this text in Lugli 2010.
Based on the absence of a basis known as “baseless” renders the Tibetan gnas med pa zhes bya ba’i gnas med pa la gnas.
Translation tentative. Tibetan: de nyid ’ong ba la’ang sangs rgyas bcom ldan ’das rnams chos nye bar sgrub par mdzad do.
Here the text reads “the Sahā world system.” We have assumed that “Sahā” is an error and omitted it from the translation.
The buddha field presided over by the buddha Akṣobhya.
A collective name for the first three heavens of the form realm, which correspond to the first concentration (dhyāna): Brahmakāyika, Brahmapurohita, and Mahābrahmā (also called Brahmapārṣadya). These are ruled over by the god Brahmā. According to some sources, it can also be a general reference to all the heavens in the form realm and formless realm. (Provisional 84000 definition. New definition forthcoming.)
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
A householder in this sūtra.
Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.
The wife of a householder.
A buddha in the eastern direction.
Close hearer disciple of the Buddha.
A householder in this sūtra.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
A wealthy merchant in the town of Śrāvastī, famous for his generosity to the poor, who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s Grove (Skt. Jetavana), to be the Buddha’s first monastery, a place where the monks could stay during the monsoon.
A householder in this sūtra.
The wife of a householder in this sūtra.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
A householder in this sūtra.
A householder in this sūtra.
Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
“Moon.” The name of the wife of a householder in this sūtra.
Literally “Moon.” Here it seems to be referring to the principal deity of the moon, who goes by the same name.
Correct knowledge of phenomena, meaning, language, and eloquence.
The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings—an incantation, spell, or mnemonic formula—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.
A fine fabric.
A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception nor nonperception, one dwells in the realization of the cessation of conception and feeling.
When a buddha turns to look at someone or something, like an elephant he turns his whole body, not just his head.
A buddha who lives in the world system to the east known as Suffused with Qualities.
A shortened form of Exalted Lotus Beaming Light.
A buddha who lives in the world system known as Light Rays of the Exalted Moon.
A buddha in the eastern direction.
Typically four in number: fearlessness in declaring that one has (1) awakened, (2) ceased all illusions, (3) taught the obstacles to awakening, and (4) shown the way to liberation.
The five aggregates of form, feeling, perception, formation, and consciousness. On the individual level, the five aggregates refer to the basis upon which the mistaken idea of a self is projected.
Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahārājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).
The ancient Indian army was composed of four branches (caturaṅga)—infantry, cavalry, chariots, and elephants.
A householder in this sūtra.
A householder in this sūtra.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands—noticeable still today on its many sandy banks and at its delta—which serve as a common metaphor for infinitely large numbers.
According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa—the known human world or more specifically the Indian subcontinent.
The family name of the Buddha Śākyamuni.
A householder in this sūtra.
A member of King Prasenajit’s court.
A bodhisattva in this sūtra.
The Sanskrit pravrajyā literally means “going forth,” with the sense of leaving the life of a householder and embracing the life of a renunciant. When the term is applied more technically, it refers to the act of becoming a male novice (śrāmaṇera; dge tshul) or female novice (śrāmaṇerikā; dge tshul ma), this being a first stage leading to full ordination.
A minister in the court of King Prasenajit.
A householder in this sūtra.
A householder in this sūtra.
A householder in this sūtra.
A bodhisattva in this sūtra.
de bzhin gshegs pa bgro ba (Tathāgatasaṅgīti). Toh 229, Degé Kangyur vol. 63 (mdo sde, dza), folios 226.b–265.b.
de bzhin gshegs pa bgro ba. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 63, pp. 616–722.
de bzhin gshegs pa bgro ba (Tathāgatasaṅgīti). Stok Palace Kangyur vol. 72 (mdo sde, zha), folios 111.a–172.b.
sangs rgyas bgro ba (Buddhasaṅgīti) [Discussions of Buddhas]. Toh 228, Degé Kangyur vol. 63 (mdo sde, dza), folios 189.a–226.a.
Chökyi Drakpa (Tib. chos kyi grags pa). dgongs gcig ’grel pa nyi ma’i snang ba. Maryland: Drikung Kagyu Meditation Center, 1995. BDRC W1KG4771.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. Vol 2. New Haven: Yale University Press, 1953.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.
Lugli, Ligeia. “Meaning without Words: The Contrast between Artha and Ruta in Mahāyāna Sūtras.” Buddhist Studies Review 27, no. 2 (2010): 139–76.
Monier-Williams, Monier. A Sanskrit–English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Delhi: Motilal Banarsidass, 2005.
C Choné
D Degé
H Lhasa (Zhol)
K Peking 1684/1692 (Kangxi)
N Narthang
S Stok
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.
Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was produced by Benjamin Ewing, who also wrote the introduction. Andreas Doctor compared the translation with the original Tibetan and edited the text. Tenzin Sangpo also assisted with several difficult passages.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of 马珂和王晓娟, which helped make the work on this translation possible, is most gratefully acknowledged.
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.
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.
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.
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), 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. 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. Apart from that, it does not appear that this text had a large influence within the Tibetan scholastic tradition. Within the Degé Kangyur, this text is placed immediately after another similarly titled sūtra, Discussions of Buddhas (Buddhasaṅgīti, sangs rgyas bgro ba, Toh 228). 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.
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.
[B1] 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, 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, 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. 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.”
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 did the greatest of the Śākya kings, Śākyamuni, fully awaken to 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?’ 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 baseless 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. 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.’ 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. 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.’ ”
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! 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.
“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, “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 of 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?’ 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. 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 they 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. 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. 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?’ 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.’ 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?’ 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.’ ”
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?’ 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; 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.”
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. Tell them, ‘Friends, as soon as you hear this command of King Prasenajit of Kośala you must depart. 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, 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. 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:
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. 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:
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:
“Furthermore, great king, with regard to what is supreme and suitable, I shall now explain the supreme teaching in order to benefit beings. Great king, what is the supreme teaching? Great king, the supreme teaching is that all phenomena are inconceivable. Who cannot conceive of them? Great king, they cannot be conceived of by anyone at all; that is why it is said that all phenomena are inconceivable. Great king, what is meant when we speak of all phenomena? Great king, all those phenomena are not phenomena. Therefore, all phenomena are known as all phenomena. In what way are they not phenomena? Great king, the more you engage with them, the more you do not conceive of them as phenomena. Great king, that which is called not conceiving of phenomena is the source of ignorance. If you observe conceptualization, it becomes nonconceptualization. Great king, if conceptualization is transformed, it becomes nonconceptualization. Great king, conceptualization is a symbolic designation. Great king, conceptualization is attachment. Great king, if there is conceptualization, it is called childishness. Great king, childishness perpetuates childishness. Why is it called perpetuating childishness? Because it perpetuates childishness. How is it perpetuated? It perpetuates conceptualization. What is that conceptualization? It is the perpetuation of the concept of a self, the concept of existence, the concept of a being, and everything from the concept of form up to the concept of consciousness. It is the perpetuation of everything from the concept of the eyes, ears, nose, tongue, body, and the mind up to all concepts, even as far as the concept of nirvāṇa. Great king, why is nirvāṇa called nirvāṇa? Because it is a conceptualization of nirvāṇa.
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.
Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was produced by Benjamin Ewing, who also wrote the introduction. Andreas Doctor compared the translation with the original Tibetan and edited the text. Tenzin Sangpo also assisted with several difficult passages.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of 马珂和王晓娟, which helped make the work on this translation possible, is most gratefully acknowledged.
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.
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.
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.
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), 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. 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. Apart from that, it does not appear that this text had a large influence within the Tibetan scholastic tradition. Within the Degé Kangyur, this text is placed immediately after another similarly titled sūtra, Discussions of Buddhas (Buddhasaṅgīti, sangs rgyas bgro ba, Toh 228). 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.
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.
[B1] 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, 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, 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. 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.”
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 did the greatest of the Śākya kings, Śākyamuni, fully awaken to 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?’ 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 baseless 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. 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.’ 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. 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.’ ”
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! 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.
“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, “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 of 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?’ 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. 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 they 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. 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. 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?’ 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.’ 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?’ 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.’ ”
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?’ 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; 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.”
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. Tell them, ‘Friends, as soon as you hear this command of King Prasenajit of Kośala you must depart. 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, 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. 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:
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. 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:
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:
“Furthermore, great king, with regard to what is supreme and suitable, I shall now explain the supreme teaching in order to benefit beings. Great king, what is the supreme teaching? Great king, the supreme teaching is that all phenomena are inconceivable. Who cannot conceive of them? Great king, they cannot be conceived of by anyone at all; that is why it is said that all phenomena are inconceivable. Great king, what is meant when we speak of all phenomena? Great king, all those phenomena are not phenomena. Therefore, all phenomena are known as all phenomena. In what way are they not phenomena? Great king, the more you engage with them, the more you do not conceive of them as phenomena. Great king, that which is called not conceiving of phenomena is the source of ignorance. If you observe conceptualization, it becomes nonconceptualization. Great king, if conceptualization is transformed, it becomes nonconceptualization. Great king, conceptualization is a symbolic designation. Great king, conceptualization is attachment. Great king, if there is conceptualization, it is called childishness. Great king, childishness perpetuates childishness. Why is it called perpetuating childishness? Because it perpetuates childishness. How is it perpetuated? It perpetuates conceptualization. What is that conceptualization? It is the perpetuation of the concept of a self, the concept of existence, the concept of a being, and everything from the concept of form up to the concept of consciousness. It is the perpetuation of everything from the concept of the eyes, ears, nose, tongue, body, and the mind up to all concepts, even as far as the concept of nirvāṇa. Great king, why is nirvāṇa called nirvāṇa? Because it is a conceptualization of nirvāṇa.