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The alternative title of the sūtra, as found in Kangyurs of the Thempangma line such as the Stok Palace Kangyur, is (following the Tibetan) The Mahāyāna Sūtra “Dharmaketu’s Question” (’phag pa chos kyi rgyal mtshan gyis zhus pa zhes bya ba theg pa chen po’i mdo) or (following the Sanskrit) The Mahāyāna Sūtra “Dharmaketudhvaja’s Question” (Āryadharmaketudhvajaparipṛcchānāmamahāyānasūtra). These titles are also found, with only minor orthographic variation, in the Narthang and Lhasa Kangyurs. Peter Skilling notes that dhvaja in the Sanskrit title is a “pleonastic” insertion (Skilling 2021, p. 208).
The nineteenth century scholar Henri Léon Feer cited this sūtra in his refutation of an assertion by Andre Vassilivič Vassilieff that the early Buddhist sūtras found in the Pali Canon were distinguished by their brevity and simplicity in contrast to the Mahāyāna sūtras. See Feer 1866, p. 277.
Notably, in The Teaching of Vimalakīrti (Toh 176), The Stem Array (Toh 44–45), and Determining the Vinaya: Upāli’s Questions (Toh 68). In the present sūtra, the bodhisattva’s name Dharmaketu (or Dharmaketudhvaja) is translated into Tibetan as chos kyi rgyal mtshan, “Victory Banner of the Dharma,” while in these other canonical translations it was translated as chos kyi tog, “Apex of the Dharma,” or chos kyi dpal, “Glory of the Dharma.”
This follows the Stok Palace Kangyur reading bla ma dang mkhan po’i gdams ngag yongs su btsal ba. The Degé and other Kangyurs of the Tshalpa line read differently as “bestow the oral instructions of teachers and preceptors” (bla ma dang mkhan po’i gdams ngag yongs su stsal ba). The difference hinges on the spelling of two homophonous verbs in Tibetan. While btsal ba (as found in the Stok version) means “seek out” or “look for,” stsal ba (as found in the Degé) means “give” or “bestow.” Peter Skilling likewise favors “seek out.” In a note, he offers a reconstruction of the Sanskrit that this could potentially translate, *guru-upādhyāya-upadeśa-paryeṣti/ paryeṣana. See Skilling 2021, p. 538, n. 436. It is also notable that this is the only text in the Kangyur to use the phrase bla ma dang mkhan po.
The Lithang, Kangxi, Narthang, and Choné Kangyur witnesses here have the epithet “compassionate” (Tib. snying rje dang) before the bodhisattva’s name.
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”).
In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.
In this sūtra, the second of the ten factors that lead to awakening.
A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.
The Indic term buddha is used in Buddhism as an epithet for fully awakened beings in general and, more specifically, often refers to the historical buddha, Siddhārtha Gautama, also known as the Buddha Śākyamuni. The term buddha is the past participle of the Sanskrit root budh, meaning “to awaken,” “to understand,” or “to become aware.”
A master of the Sakya school who lived from 1290–1364 ᴄᴇ. He was an influential scholar, historian, compiler, and cataloger of the canon. His compilation of lists of translated works contributed to the emergence of the Kangyur and Tengyur collections.
A Tibetan scholar of the early Kadam school who lived from 1227–1305 ᴄᴇ. He composed a history of Buddhism in India and Tibet in 1261 and compiled a survey of Buddhist texts that had been translated into Tibetan. Toward the end of his life he played a key role in the compilation of what is considered the first full Kangyur, known as the old Narthang Manuscript Kangyur, which is no longer extant.
In this sūtra, the sixth of the ten factors that lead to awakening.
Lit. “Victory Banner of the Dharma.” The name of the bodhisattva whose question prompts the Buddha’s teaching in Toh 254.
In this sūtra, the third of the ten factors that lead to awakening.
In this sūtra, the fourth of the ten factors that lead to awakening. In Sanskrit, araṇya refers to “forest” or “wilderness,” as environments suitable for the practice of meditation. The Tibetan term dgon pa, while retaining the core meaning of “remote place,” has also come to be the main word used for “monastery.”
Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”
In this sūtra, the ninth of the ten factors that lead to awakening.
In this sūtra, the first of the ten factors that lead to awakening.
In this sūtra, the tenth of the ten factors that lead to awakening. Often translated as “diligence” or “perseverance,” it involves taking delight in virtue and enthusiasm for engaging in virtuous deeds. It is listed among the five faculties (indriya), eleven virtuous mental factors, and as the fourth of the six perfections of a bodhisattva.
In this sūtra, the seventh of the ten factors that lead to awakening.
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.
In this sūtra, the eighth of the ten factors that lead to awakening.
One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.
Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.
In this sūtra, the fifth of the ten factors that lead to awakening. See n.7 to the translation.
During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.
’phags ba chos kyi rgyal mtshan gyi mdo theg pa chen po’o (Dharmaketusūtra). Toh 254, Degé Kangyur vol. 66 (mdo sde, za), folios 70.b–71.a.
chos kyi rgyal mtshan gyi mdo. 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. 66, pp. 200–201.
chos kyi rgyal mtshan gyis zhus pa zhes bya ba theg pa chen po’i mdo (Dharmaketudhvajaparipṛcchā). Stok Palace Kangyur vol. 59 (mdo sde, nya), folios 402.a–403.a.
Butön Rinchen Drup (bu ston rin chen grub). The Collected Works of Bu-Ston. Edited by Lokesh Candra. 28 vols. Śata-piṭaka Series 41–68. New Delhi: International Academy of Indian Culture, 1965–71.
Butön Rinchen Drup (bu ston rin chen grub). chos ’byung (bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i gter mdzod). In The Collected Works of Bu-Ston, vol. 24 (ya), pp. 633–1055. New Delhi: International Academy of Indian Culture, 1965–71. BDRC W22106.
Chomden Rigpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. In gsung ’bum [Collected Works], vol. 1 (ka), pp. 96–257. Lhasa: khams sprul bsod nams don grub, 2006. BDRC W00EGS1017426.
’phag pa chos bzhi pa zhes bya ba theg pa chen po’i mdo (Cāturdharmakasūtra, Toh 251), Degé Kangyur vol. 66 (mdo sde, za), folios 60.b–61.a. English Translation as The Mahāyāna Sūtra on the Four Factors.
84000. Determining the Vinaya: Upāli’s Questions (Vinayaviniścayopāliparipṛcchā, ’dul ba rnam par gtan la dbab pa nye bar ’khor gyis zhus pa, Toh 68). Translated by UCSB Buddhist Studies Translation Group. 84000: Translating the Words of the Buddha, 2021.
84000. The Mahāyāna Sūtra on the Four Factors (Cāturdharmakasūtra, chos bzhi pa zhes bya ba theg pa chen po’i mdo, Toh 251). Translated by Adam Pearcey. 84000: Translating the Words of the Buddha, 2023.
84000. The Stem Array (Gaṇḍavyūha, phal po che las sdong pos brgyan pa’i le’u, Toh 44–45). Translated by Peter Alan Roberts. 84000: Translating the Words of the Buddha, 2021.
84000. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa, dri ma med par grags pas bstan pa, Toh 176). Translated by Robert Thurman. 84000: Translating the Words of the Buddha, 2017.
Feer, Henri Léon. “Le Sūtra des Quatre Préceptes.” Journal Asiatique, 6, tome 8 (1866): 269-357. Reprinted in Fragments Extraits du Kandjour, pp. 192–198. Annales du Musée Guimet 5. Paris: Ernest Leroux, 1883.
Resources for Kanjur & Tanjur Studies. University of Vienna. Accessed January 8, 2024.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Skilling, Peter. “Advice for Bodhisattva Dharmaketu.” In Questioning the Buddha: A Selection of Twenty-Five Sutras. Boston: Wisdom Publications, 2021, pp. 207–11.
Skilling, Peter. “Four Dharmas Never to Be Abandoned.” In Questioning the Buddha: A Selection of Twenty-Five Sutras. Boston: Wisdom Publications, 2021, pp. 181–87.
Yoshimura, Shyuki. The Denkar-Ma: An Oldest Catalogue of the Tibetan Buddhist Canons. Kyoto: Ryukoku University, 1950.
While the Buddha Śākyamuni is staying in Śrāvastī, a bodhisattva named Dharmaketu asks him what qualities a bodhisattva must possess in order to reach awakening quickly. In response, the Buddha enumerates the ten most important qualities for bodhisattvas to cultivate.
This text was translated and introduced by Bhikṣuṇī Thubten Damcho and team. Bhikṣuṇī Thubten Damcho translated the text and Norbu Samphel reviewed the translation.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. André Rodrigues was in charge of the digital publication process.
The Sūtra of Dharmaketu, also known as Dharmaketu’s Question, is among the shortest sūtras in the Kangyur. While the Buddha Śākyamuni is staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park in Śrāvastī, a bodhisattva named Dharmaketu asks him what qualities a bodhisattva requires to achieve full awakening. In his response, the Buddha enumerates ten key qualities that must be cultivated.
As noted by Peter Skilling, three of these qualities—bodhicitta, never forsaking spiritual mentors, and dwelling in seclusion—overlap with those also enjoined in The Noble Mahāyāna Sūtra on the Four Factors (Caturdharmakasūtra, Toh 251, 1.4–1.8). An additional three qualities—meditative concentration, ethical conduct, and joyous effort—are among the six perfections that constitute the core of the bodhisattva path. The remaining four factors are faith, compassion, being learned in the Buddha’s teachings, and seeking out the oral instructions of masters.
No Sanskrit version of this sūtra is to our knowledge extant, and it does not appear to have been translated into Chinese. The translators of the text into Tibetan are unknown since none of the Tibetan versions carry a colophon. It is not listed in the Phangthangma or Denkarma catalogs of Tibetan imperial period translations, nor in Chomden Rikpai Raltri’s survey of translated texts compiled in the late thirteenth century. It is, however, listed in Butön Rinchen Drup’s catalog compiled in 1322. The sūtra is preserved in both the Tshalpa and Thempangma lineage Kangyurs, although under slightly different titles.
A recent English translation, based on the Peking Kangyur edition, has been published by Peter Skilling (2021). As noted by Skilling in his introduction, the bodhisattva Dharmaketu does not play a prominent role in Buddhist literature, although he is mentioned as a member of the audience in a number of discourses.
This translation is based on the Tibetan as found in the Degé Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur. Where alternative readings have been preferred over the Degé version, that has been recorded in the notes.
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s park. At that time, a bodhisattva named Dharmaketu who was present in his retinue rose from his seat and addressed this question to the Blessed One: “Blessed One, which are the qualities that bodhisattvas must possess to become unsurpassed, perfect, and completely awakened buddhas quickly?”
The Blessed One replied, “Noble child, there are ten qualities that bodhisattvas should possess to become unsurpassed, perfect, and completely awakened buddhas quickly. What are those ten? They are as follows:
The Blessed One spoke these words, and the bodhisattva Dharmaketu and all those in that retinue praised what the Blessed One had said.
This concludes the noble “Sūtra of Dharmaketu.”
While the Buddha Śākyamuni is staying in Śrāvastī, a bodhisattva named Dharmaketu asks him what qualities a bodhisattva must possess in order to reach awakening quickly. In response, the Buddha enumerates the ten most important qualities for bodhisattvas to cultivate.
This text was translated and introduced by Bhikṣuṇī Thubten Damcho and team. Bhikṣuṇī Thubten Damcho translated the text and Norbu Samphel reviewed the translation.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. André Rodrigues was in charge of the digital publication process.
The Sūtra of Dharmaketu, also known as Dharmaketu’s Question, is among the shortest sūtras in the Kangyur. While the Buddha Śākyamuni is staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park in Śrāvastī, a bodhisattva named Dharmaketu asks him what qualities a bodhisattva requires to achieve full awakening. In his response, the Buddha enumerates ten key qualities that must be cultivated.
As noted by Peter Skilling, three of these qualities—bodhicitta, never forsaking spiritual mentors, and dwelling in seclusion—overlap with those also enjoined in The Noble Mahāyāna Sūtra on the Four Factors (Caturdharmakasūtra, Toh 251, 1.4–1.8). An additional three qualities—meditative concentration, ethical conduct, and joyous effort—are among the six perfections that constitute the core of the bodhisattva path. The remaining four factors are faith, compassion, being learned in the Buddha’s teachings, and seeking out the oral instructions of masters.
No Sanskrit version of this sūtra is to our knowledge extant, and it does not appear to have been translated into Chinese. The translators of the text into Tibetan are unknown since none of the Tibetan versions carry a colophon. It is not listed in the Phangthangma or Denkarma catalogs of Tibetan imperial period translations, nor in Chomden Rikpai Raltri’s survey of translated texts compiled in the late thirteenth century. It is, however, listed in Butön Rinchen Drup’s catalog compiled in 1322. The sūtra is preserved in both the Tshalpa and Thempangma lineage Kangyurs, although under slightly different titles.
A recent English translation, based on the Peking Kangyur edition, has been published by Peter Skilling (2021). As noted by Skilling in his introduction, the bodhisattva Dharmaketu does not play a prominent role in Buddhist literature, although he is mentioned as a member of the audience in a number of discourses.
This translation is based on the Tibetan as found in the Degé Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur. Where alternative readings have been preferred over the Degé version, that has been recorded in the notes.
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s park. At that time, a bodhisattva named Dharmaketu who was present in his retinue rose from his seat and addressed this question to the Blessed One: “Blessed One, which are the qualities that bodhisattvas must possess to become unsurpassed, perfect, and completely awakened buddhas quickly?”
The Blessed One replied, “Noble child, there are ten qualities that bodhisattvas should possess to become unsurpassed, perfect, and completely awakened buddhas quickly. What are those ten? They are as follows:
The Blessed One spoke these words, and the bodhisattva Dharmaketu and all those in that retinue praised what the Blessed One had said.
This concludes the noble “Sūtra of Dharmaketu.”