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We are much indebted to Michael Radich, who shared with us his insights concerning the comparison of the Chinese and Sanskrit versions of the text on Dec. 6, 2018.
According to Michael Radich’s talk given at the University of Vienna, Institute of South Asian, Tibetan, and Buddhist Studies, on Dec. 6, 2018.
The Tibetan text translated Skt. vaśitāparamapārami as the verbal construction dbang dam pa’i pha rol tu son pa nas, which is misleading. We follow the Sanskrit.
Here, snying po (Skt. maṇḍa) is an abbreviation of byang chub kyi snying po (Skt. bodhimaṇḍa), the “seat [essence, lofty place] of enlightenment.” “Of enlightenment” is therefore added for clarity.
“Swift” here translates Skt. āśu, which is missing in the Tibetan version of the text (D and K).
We understand Skt. kṛpasāgara here as a third-case tatpuruṣa, which means that the original Tibetan should read thugs rjes rgya mtsho instead of thugs rje’i rgya mtsho (D) or thugs rje rgya mtsho (K).
Tib. nor bu me (Skt. agnimaṇi) is believed to emit heat when exposed to sunlight, just like sūryakānta (or arkamaṇi), the sunstone.
Literally “a hundred billion” (Skt. niyuta) times ten million (Skt. koṭi). Hereafter we use “myriad” for such astronomical numbers.
Following the Sanskrit pañcagatibhramabhrāmita sattvān, we emend ’khyams pas to ’khyams pa’i.
Lit. “I gave away my dear body.” The bodhisattva surrendered himself to a brahmin who was thus able to collect a bounty put on the former king’s head.
This stanza is spoken by the farmer, who points out that the parrot’s compassion makes it more human and humane than the farmer, who had initially been reluctant to part with a little bit of rice.
Here we follow the Sanskrit dhutayāna deśita jinebhiḥ yatra prayujyato jina bhavanti. The Tibetan is difficult to construe.
The Tibetan lhur len (Skt. para/parama) suggests “obsessed with [food and sex].” The Sanskrit reads parāste.
See Boucher 2008, 233, n. 233: “Tib. replaces -śīla- here with ’dzem, which may reflect an original lajjā (modesty).”
The Sanskrit reads kāṣāyakaṇṭha; regarding this term see Boucher 2008, 233, n. 234: “The term ‘ochre necks’ is known already in Pāli sources (kāsāvakaṇṭha) as a sign of degeneracy in the saṅgha. . . . The Pāli commentaries explain kāṣāvakaṇṭha as a yellow cloth wrapped around the neck, being the last of the outward signs remaining for one who is a monk in name only (von Hinüber 1994, 92–93).”
See Boucher 2008, 233, n. 235: “The banner of the Buddha is a recurring metaphor in Mahāyāna literature for the monastic robe.”
Boucher 2008, 234, n. 236 explains that Jñānagupta renders this sentence as “they take pleasure in acting as postal messengers for the laity,” which implies the “criticism … that monks have abandoned their detachment from secular concerns by acting as go-betweens for the laity.”
The translation of the last line follows the Tibetan bu med ’jigs byed mi bzad rab ces rjod. The Sanskrit reads kuhāste strī ca vināśayanti hi sughorāḥ.
Skt. citragātra. This probably refers to vitiligo or leukoderma—a chronic condition which causes loss of skin pigment.
Translated after the Sanskrit varjita, which points toward śmaśāna being at the head of the phrase.
We follow the Sanskrit sakiṃcanāḥ (BHSD), since nyong mongs bcas in the same line, which has nyon mongs zil non at the beginning, is awkward.
We translate according to the Sanskrit syntax. The Tibetan loses the subject (Skt. mūḍhāḥ) by using the absolutive rmongs nas.
In the Sanskrit text, this verse contains six pādas instead of the usual four. The last pāda (eṣatā padavaraṃ hyanuttaram) is missing in the Tibetan and is translated from the Sanskrit.
Tibetans seem to have read Skt. tāla as palm trees, but that meaning does not fit the context of the next sentence.
The Tibetan is missing the negation. Sanskrit has mā kumārasya rajo pāṃśurvā śarīre nipatiṣyatīti.
See “patience.” Also translated here as “endure” and “acceptance.”
See “patience.” Also translated here as “receptive to” and “endure.”
See “patience.” Also translated here as “acceptance” and “receptive to.”
The third of the six transcendent perfections. As such it can be classified into three modes: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. Regarding the Sanskrit term dharmakṣāṇti, it can refer either to a set of ways one becomes “receptive” to key points of the Dharma, or it can be an abbreviation of anutpattikadharmakṣāṇti, “receptivity to the unborn nature of phenomena.”
Generally meaning “work,” or “action,” it is an important concept in Buddhist philosophy as the cumulative force of previous actions, which determines present experience and will determine future existences. In this text, it is left untranslated when this specific conception of moral causation is implied.
See “karma.”
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.
The five aggregates (Skt. skandha) of form, feeling, perception, formative predispositions, and consciousness. On the individual level, the five aggregates refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (Skt. upādāna) insofar as all conceptual grasping arises based on these aggregates.
The highest of the five pure abodes (Skt. śuddhāvāsa) among the form realms.
Name of a bodhisattva.
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 ambrosia that prevents death or spiritual death (hence the Tibetan term means “crushes spiritual death”). The Sanskrit term literally means immortality. It is often used metaphorically to mean the Dharma.
The ambrosia (also translated here as “immortality”) that prevents death or spiritual death (hence the Tibetan term means “crushes spiritual death”). The Sanskrit term literally means immortality. It is often used metaphorically to mean the Dharma.
A tathāgata, his names mean "infinite life;" another name for Amitābha, “Infinite Light.”
Name of a bodhisattva.
Also means “grasping” or “clinging,” but has a particular meaning as the ninth of the twelve links of dependent arising, between craving (Skt. tṛṣṇā, Tib. sred pa) and becoming or existence (Skt. bhava, Tib. srid pa). In some texts, four types of appropriation are listed: of desire (Skt. rāga), of view (Skt. dṛṣṭi), of rules and observances as paramount (Skt. śīlavrataparāmarśa), and of belief in a self (Skt. ātmavāda).
A member of the class of celestial female beings known for their great beauty.
The father of prince Puṇyaraśmi.
Sometimes translated “worthy one,” a term for one who is liberated and who has extirpated the passions (Skt. kleśa, Tib. nyon mongs). The Tibetan rendering, following the traditional Sanskrit semantic gloss ari han, understands the term as “foe (Tib. dgra) destroyer (Tib. bcom pa).”
One of the Buddha’s former rebirths.
In Indic literature, the term śramaṇa is used to denote a spiritual practitioner who emphasizes the renunciation of worldly life for a life of austerity and monasticism. Buddhism and Jainism, among others, are considered śramaṇa traditions. The term is often used in contrast to brāhmaṇa, “brahmin,” in reference to a follower of the Vedic tradition, which emphasizes a householder lifestyle as the basis for spiritual practice.
In Mahāyāna doctrine, the Sanskrit bodhicitta refers to the aspiration of bodhisattvas to attain enlightenment for themselves and others.
One of the Buddha’s former rebirths.
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).
Acts of self-deprivation or mortification practiced for spiritual advancement. This mode of extreme religious practice was rejected by the Buddha, who cultivated them prior to his full awakening and found they brought little benefit.
A hot hell, the lowest of all hell realms (Skt. naraka). The worst possible place for rebirth.
The four bases of magical power (Skt. ṛddhipāda, Tib. rdzu ’phrul gyi rkang pa bzhi) are: (1) concentration through will (Skt. chanda, Tib. ’dun pa); (2) concentration through vigor (Skt. vīrya, Tib. brtson ’grus); (3) concentration through the mind (Skt. citta, Tib. bsam pa); (4) concentration through investigation (Skt. mīmāṃsā, Tib. dpyod pa).
Name of a bodhisattva.
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”).
Momordica monadelpha, which has a bright red fruit.
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.
Standard epithet for a bodhisattva.
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).
The four qualities that are said to result in rebirth in the paradise of Brahmā, and were a practice already prevalent before the Buddha Śākyamuni’s teaching, are limitless loving kindness, compassion, joy, and equanimity.
The thirty-two major and eighty minor marks of a buddha.
The term can mean “teachings of the Buddha” or “buddha qualities.” In the latter sense, it is sometimes used as a general term, and sometimes it refers to sets such as the ten strengths, the four fearlessnesses, the four discernments, the eighteen distinct qualities of a buddha, and so forth; or, more specifically, to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.
The field of activity of a specific buddha, manifested through the power of their merit, wisdom, and aspirations.
An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.
Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.
One of the Buddha’s former rebirths.
A sign or characteristic, which refers to the generic appearance of an object, in distinction to its secondary characteristics or anuvyañjana. Advertence toward the generic sign and secondary characteristics of an object furnishes the conception or nominal designation (Skt. saṃjñā) of that object, which may in turn generate clinging or rejection and ultimately lead to suffering.
Also translated here as “cheating.”
Also translated here as “hypocrisy.”
One of the groves of the Trāyastriṃśa (Heaven of the Thirty-Three) gods.
Meditative concentration is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of meditative concentration are identified as being conducive to birth within the world system of form, each of which has three phases of intensity. In the context of the Mahāyāna, meditative concentration is the fifth of the six transcendent perfections.
Refers to all phenomena produced by causes and conditions.
Also translated here as “enlightened conduct of bodhisattvas.”
Also translated here as “conduct of a bodhisattva.”
Also translated here as “courage.”
Also translated here as “eloquence.”
Eighth of the twelve links of dependent origination. Craving is often listed as threefold: craving for the desirable, craving for existence, and craving for non-existence.
An Indian paṇḍita who was resident in Tibet during the late eighth and early ninth centuries.
Refers to liberating insight into the nature of reality and the meditative practice leading to such insight. One of the two basic forms of Buddhist meditation, the other being calm abiding (Skt. śamatha).
The Buddha’s jealous, scheming cousin.
Literally, “retention” (the ability to remember), or “that which retains, contains, or encapsulates,” this term refers to mnemonic formulas or codes possessed by advanced bodhisattvas that contain the quintessence of their attainments, as well as the Dharma teachings that express them and guide beings toward their realization. They are therefore often described in terms of “gateways” for entering the Dharma and training in its realization, or “seals” that contain condensations of truths and their expression. The term can also refer to a statement or incantation meant to protect or bring about a particular result. Also translated here as “retention.”
Literally, “retention” (the ability to remember), or “that which retains, contains, or encapsulates,” this term refers to mnemonic formulas or codes possessed by advanced bodhisattvas that contain the quintessence of their attainments, as well as the Dharma teachings that express them and guide beings toward their realization. They are therefore often described in terms of “gateways” for entering the Dharma and training in its realization, or “seals” that contain condensations of truths and their expression. The term can also refer to a statement or incantation meant to protect or bring about a particular result.
Name of a bodhisattva.
yul ’khor skyong gis zhus pa (Rāṣṭrapālaparipṛcchā). Toh 62, Degé Kangyur vol. 42 (dkon brtsegs, nga), folios 227.a–257.a.
yul ’khor skyong gis zhus pa. 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. 42, pp. 683–755.
Boucher, Daniel. Bodhisattvas of the Forest and the Formation of the Mahāyāna: A Study and Translation of the Rāṣṭrapālaparipṛcchā-sūtra. Honolulu: University of Hawai’i Press, 2008.
Ensink, Jacob. The Question of Rāṣṭrapāla: Translated and Annotated. Zwolle: J. J. Tijl, 1952.
Finot, Louis. Rāṣṭrapālaparipṛcchā: Sūtra du Mahāyāna. St. Petersburg: Académie Impériale des Sciences, 1901.
Pedersen, K. Priscilla. “Notes on the Ratnakūṭa Collection.” The Journal of the International Association of Buddhist Studies 3, no. 2 (1980): 60–66.
Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. London: Routledge, 2009.
C Choné
D Degé
H Lhasa (Zhol)
K Peking 1684/1692 (Kangxi)
N Narthang
The newly ordained monk Rāṣṭrapāla questions the Buddha about the proper conduct of a bodhisattva. The Buddha proceeds to explain its features in detail, giving as examples his own conduct in his multiple past lives. He tells the story of his past life as prince Puṇyaraśmi, who abandoned pleasure, a kingdom, and riches to follow the bodhisattva path to enlightenment for the sake of sentient beings.
This translation was made by the Vienna Buddhist Translation Studies Group (Konstantin Brockhausen, Jamie Gordon Creek, Susanne Fleischmann, Daniel Gratzer, Georgi Krastev, Katrin Querl, and Julika Weber) under the supervision of Prof. Dr. Klaus-Dieter Mathes (Vienna University).
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Questions of Rāṣṭrapāla (1) is one of the earliest Mahāyāna sūtras and belongs to the Ratnakūṭa collection of the Chinese Tripiṭaka and the Tibetan Kangyur. Among the forty-nine works that constitute this collection, The Questions of Rāṣṭrapāla (1) is one of the few texts for which Indian originals are extant. The earliest available complete Sanskrit text is from a Nepalese manuscript dated to 1661, which was edited by Louis Finot and first published in St. Petersburg by the Académie Impériale des Sciences in 1901. The Nepalese manuscript is preserved at Cambridge University. Two other similar manuscripts are held in Paris and Tokyo. In addition, no less than four copies of the original Sanskrit text dated to the eighteenth to the twentieth century have surfaced from the Nepal-German Manuscript Preservation Project (NGMPP).
Beginning in the third century
In the early ninth century
The first Western-language translation was a translation from Sanskrit into French by Louis Finot, in 1901, based on the above-mentioned seventeenth-century Nepalese manuscript. Finot’s edition was the basis for an English translation made by Jacob Ensink in 1952. The most recent translation of the text was an English translation by Daniel Boucher in 2008. Boucher also provided an extensive study of the sūtra, basing his translation on the Tibetan, Sanskrit, and Chinese versions. In addition to the Peking and Narthang Kangyurs, he used the Stok Palace manuscript and the London (Shelkar) manuscript Kangyurs. Boucher utilized all three Chinese texts, the Deguang taizi jing, the Huguo pusa hui, and the Huguo zunzhe suowen dacheng jing.
For our present translation, we have relied mainly on the Tibetan translation from the early ninth-century as preserved in the Degé edition, comparing it to the Peking edition whenever passages were unclear. For some passages in which the Tibetan was misleading or unintelligible on its own, we relied on the Sanskrit text and marked these instances in the footnotes to our translation. In addition, we consulted Daniel Boucher’s English translation and study of The Questions of Rāṣṭrapāla (1).
Based on the extant Sanskrit, Chinese, and Tibetan recensions of the sūtra, at least two strata of the text can be identified: (1) passages that have parallels in Dharmarakṣa’s earliest Chinese translation (270
The earlier layer of the text is largely in prose. Only one of the tetrads praising the qualities of bodhisattvas is followed by verses (namely, verses 72–81, which concern things that thoroughly purify the enlightened conduct of bodhisattvas). The short section condemning the conduct of corrupt monks is an even mix of prose and verse. The story of Puṇyaraśmi contains four passages written in verse. By contrast, all passages that were introduced into the text later are written in verse (except for short sections at the beginning of the sūtra describing the assembly and the acts of bodhisattva Prāmodyarāja). Comparing the earlier with the later translation, the following observations can be made:
The older parts of the text feature a number of themes that are considered representative of early Mahāyāna development. There is an emphasis on retreating into the wilderness, engaging in austere discipline, and dedicating all efforts to a correct way of practice, i.e., with the mindset of a renunciant. Such measures reflect a resistance on the part of many early Mahāyāna proponents to the increasing interactions of monasteries with society, which was accompanied by their strong determination to retreat into the wilderness, in order to return to the original path taught and exemplified by the Buddha. Because of the utmost importance accorded to the topic of retreating into the forests in this text, the Sanskrit term araṇya has been rendered literally as “forest” in this translation, although the equivalent Tibetan term is dgon pa, which is normally rendered as “solitude” or “monastery.” In reaction to perceived dangers of worldly interactions, fellow monks, in the earlier parts of the text, are criticized for their pretentious and inappropriate behavior and perfidious intentions, and even more so in some of the parts added later, where these corrupt monks are also held responsible for the decline of the Dharma.
The narrative of Puṇyaraśmi, who is the Buddha in one of his previous lives, forms the largest part of the text and the narrative centerpiece of the sūtra. It also belongs to the older layer of the text, as does its central theme of renunciation entailing abstinence from all kinds of sensual pleasure. The text concludes with a praise of the sūtra itself, underscoring its authenticity and beneficent powers, and describes the immense merit that follows from reciting it, along with severe drawbacks that befall those who reject it.
Supplementing the earlier material, and in some cases contrasting with it, the later additions include a list of bodhisattvas present in the assembly and a long set of verses summarizing most of the Jātakas—recounting fifty previous lives of the Buddha and his accumulation of merit as a bodhisattva—as well as verses that recount the recalcitrance of certain fellow monks and that expose corruption in the monastic community. Many of these parts seem to be responding to hostile reactions toward the Mahāyāna movement and contain sharp exhortations to follow the proper path and the footsteps of the Buddha.
The Questions of Rāṣṭrapāla (1) can be roughly divided into two sections. The first section mainly revolves around the Buddha addressing the questions about the nature of bodhisattva conduct posed by Rāṣṭrapāla, a newly ordained monk who had joined the Buddha’s assembly in Rājagṛha on Vulture’s Peak. In the second section, the Buddha proceeds to provide an illustration of exemplary conduct by recalling an episode in one his former lives, during the time of the Buddha Siddhārthabuddhi. As prince Puṇyaraśmi, the son of the influential and wealthy king Arciṣmān, he renounced his luxurious and extravagant life in his father’s estate to devote himself to the path of the Dharma and practice in the solitude of the forest for the benefit of all beings.
The sūtra opens in typical fashion, setting the scene with the Buddha presiding over an assembly of thousands of monks, bodhisattvas, and celestial beings. As the bodhisattva Prāmodyarāja praises his splendid, awe-inspiring appearance, the Buddha proclaims all phenomena to be empty. The narrative then shifts to Rāṣṭrapāla, a newly ordained monk who has just received his vows after spending the rainy season in Śrāvastī. Together with a group of monks, Rāṣṭrapāla travels toward Rājagṛha, where the Buddha has been staying. On his arrival, the newly ordained monk approaches the Buddha and, having offered glorifying praises to him, addresses a series of questions to him concerning the qualities and conduct of a genuine bodhisattva and the path to attain inexhaustible wisdom and enlightenment. The Buddha, welcoming Rāṣṭrapāla’s queries, then responds in the form of a discourse—alternating between prose and verse—in which he presents sets of four points that outline how a bodhisattva should comport himself. These highlight the virtue of qualities such as renunciation, mendicancy, perseverance, impartiality, pure discipline, and unworldliness, and extol the benefits of meditating on emptiness.
To exemplify such qualities, the Buddha proceeds to recount his past lives in a manner typical of the Jātaka tales. The stories portray his renunciation during his lives as wealthy kings, highlighting his benevolence and compassion for the sake of others, qualities totally free of any self-concern. Prominently featured in most Jātaka tales are the Buddha’s heroic acts of self-sacrifice, in which he cuts off his limbs or even offers his whole body to benefit others. In many of these stories, he is an animal displaying various noble behaviors, such as rescuing other animals or people. The introduction concludes with the Buddha’s prediction that there will be monks who, although they know about the Buddha’s virtuous deeds in his past lives, will be corrupt and will indulge in all sorts of negative behaviors, such as transgressing their vows, drinking, overeating, engaging in sexual behavior, speaking ill of the Dharma, behaving badly toward women, having wives and children, and generally demonstrating selfish motivations.
The second section focuses on the Buddha’s former life as prince Puṇyaraśmi during the era of Siddhārthabuddhi, a buddha of a past era when human lifespans reached a hundred million years. Puṇyaraśmi’s father was Arciṣmān, the king of a vast empire on the continent of Jambudvīpa, who resided in the city of Ratnaprabhāsa, the capital of his kingdom. The Buddha relates how the birth of the good-looking young prince Puṇyaraśmi was accompanied by various miraculous signs heralding the arrival of a buddha. Mirroring the life of the Buddha Siddhārtha Gautama, Puṇyaraśmi swiftly mastered all worldly arts.
One night, the gods of the pure realm Śuddhāvāsa awaken Puṇyaraśmi from his sleep, urging him to be conscientious and to think about the impermanence of all things. They remind him of the brevity and evanescence of human life, exhorting him to practice the Dharma in the manner of a compassionate bodhisattva—by dwelling in solitude and by renouncing his luxurious, lavish lifestyle. The young prince follows their advice and, like a proper renunciant, shuns all the pleasurable activities available to him as a prince.
Puṇyaraśmi’s father, Arciṣmān, had built an enormous city called Ratipradhāna (“City in Which Pleasure Is the Main Concern”), beautifully decorated with various garlands and jewels, where he invites his son to fulfill all his desires. The city is decorated with flowers and gold, and exotic birds fly about, singing melodiously. For his sensual gratification, Puṇyaraśmi is presented with forty million young maidens—whom he nobly rejects, along with everything else. Arciṣmān, wondering why his son has rejected all these abundant gifts, approaches him to ask why he has refused everything; he encourages him to enjoy himself with the young maidens while he is still in the full bloom of his youth. But Puṇyaraśmi responds that he has other goals in mind, the foremost being liberation from saṃsāra. Knowing about the deceptive nature of such enjoyments, the impurity of the human body, and the unsatisfactory nature of desire, he no longer feels attracted to such things. Instead, he declares that he wants to become a Buddha for the sake of all beings, pledging that he will from now on follow in the footsteps of the bodhisattvas, going to practice in a forest.
In another nocturnal episode, Puṇyaraśmi hears the Śuddhāvāsa gods praising the Three Jewels in the sky above his palace. Climbing onto the roof, he asks them about their praise, whereupon they introduce the Buddha Siddhārthabuddhi. The next day, King Arciṣmān finds the maidens at Puṇyaraśmi’s palace weeping because they can’t find him anywhere. Searching in vain, a local deity informs Arciṣmān that Puṇyaraśmi has left to follow the Buddha Siddhārthabuddhi. Arciṣmān finds them and approaches Siddhārthabuddhi, who then gives a Dharma teaching. Having invited Siddhārthabuddhi to take his meal in Ratipradhāna on the following day, Puṇyaraśmi and Arciṣmān transform the whole city, embellished with all its riches, into an offering for Siddhārthabuddhi.
Sometime later—after Siddhārthabuddhi has passed into parinirvāṇa—Puṇyaraśmi, his family, and all the inhabitants of the country finally become renunciants and build eight hundred and forty million stūpas for Siddhārthabuddhi’s relics. The sūtra concludes with the Buddha Śākyamuni revealing to Rāṣṭrapāla that king Arciṣmān was in fact an emanation of Buddha Amitāyus, and that the Buddha himself was prince Puṇyaraśmi. He finally urges him to follow the example of Puṇyaraśmi if he wants to reach enlightenment. In his conclusion, the Buddha reiterates that there will always be corrupt practitioners, with various types of negative behavior, who stray from the path of genuine Dharma. He exhorts Rāṣṭrapāla to avoid such shortcomings and to remain in solitude, abandoning all nonvirtuous forms of behavior. He finally assures him that those who practice according to what has been explained in this sūtra will have no difficulty in attaining enlightenment.
[B1] Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. In Rājagṛha, on the Vulture’s Peak, the Bhagavān was residing together with a great assembly of one thousand two hundred fifty monks and five thousand bodhisattvas, whose eloquence was unimpeded, who were endowed with patience, who had conquered the hostile māras, who were very close to realizing all the buddha qualities, who were impeded by only one birth, who had attained concentration and retention, who had reached limitless eloquence and unimpeded fearlessness, who had obtained magical power and the ultimate perfection of power, and who had appropriated all inexhaustible collections of good qualities without exception. The bodhisattvas present included the bodhisattva mahāsattvas Samantabhadra, Samantanetra, Samantāvalokita, Samantaraśmi, Samantaprabha, Uttaramati, Vardhamānamati, Anantamati, Vipulamati, Akṣayamati, Dharaṇīdhara, Jagatīṃdhara, Jayamati, Viśeṣamati, and Dhāraṇīśvararāja. In addition, the sixty unequaled bodhisattvas headed by Mañjuśrī; the sixteen noble men headed by Bhadrapāla; Brahmā, lord of the Sahā world; Śakra, lord of the gods; the four guardians of the world; the god Susīma; and the god Susthitamati—along with all lords of the gods, lords of the nāgas, lords of the kinnaras, lords of the gandharvas, lords of the yakṣas, lords of the asuras, and lords of the garuḍas, all with their retinues of hundreds of thousands—had assembled and taken their seats.
The Bhagavān was seated on the lion throne at the seat of enlightenment, towering above the whole assembled retinue like Mount Meru. Illuminating the entire world like the sun, and all beings like the moon, he remained perfectly at peace like Brahmā. His body was difficult to approach like the body of Śakra, and he was endowed with the seven precious branches of enlightenment like a cakravartin. Like a lion, he proclaimed that all phenomena have no self and are empty. He was endowed with a body that illuminates the whole world like a huge mass of flames, his radiance blazing brightly like the king of precious jewels among the entire assortment of precious jewels, which is the splendor of all gods. Pervading the trichiliocosm with his splendor, he had become swift in determining the meaning, and had perfectly attained all excellent qualities. He resided in the assembly, intoned the melodious Brahmā voice, and taught the Dharma, endowed with a speech that makes all sentient beings understand. He accurately taught pure conduct, the Dharma that is good in the beginning, good in the middle, and good in the end, which is of good meaning, in good words, unadulterated, completely perfect, completely pure, and completely purified.
Then the bodhisattva mahāsattva named Prāmodyarāja joined the assembly, was seated, and beheld the Bhagavān seated on the lion throne—the one abiding in splendor outshining the whole gathering of the retinue, with rays of light surpassing a thousand suns. With a happy, delighted, and faithfully yearning mind, Prāmodyarāja rose from his seat, joined his palms, and praised the Bhagavān with the following appropriate verses:
Then, having praised the Bhagavān with these verses, the bodhisattva mahāsattva Prāmodyarāja joined his palms and, without blinking, gazed at the body of the Tathāgata. This caused him to investigate the dharmadhātu itself. He penetrated the dharmadhātu, which is profound, difficult to fathom, difficult to see, difficult to internalize, impossible to analyze, not reached by reasoning, peaceful, and subtle. He investigated the inconceivable experiential sphere of the Buddha.
He was made to fully understand that the wisdom of the Tathāgata extends to all phenomena. He accurately observed that the sphere of the buddhas equals the unequaled. He penetrated the experiential sphere, which is the object of the Tathāgata’s skillful means. He realized that the illustrious buddhas are immersed in the unique nature of the dharmadhātu, and he accurately observed the illustrious buddhas whose experiential spheres are like space, without a basis.
He became convinced that all phenomena are contained in the limit of existence, whose nature is without limit, and he came to strongly desire the unobscured liberation of a buddha. He understood that the bodies of the illustrious buddhas are permanent, peaceful, and eternal, and that the bodies of the tathāgatas completely pervade all the limitless buddhafields and manifest to all sentient beings. He was made to recall that the qualities of the illustrious buddhas do not reach an end, even at the endpoints of future eons. Investigating the dharmadhātu itself, the bodhisattva mahāsattva Prāmodyarāja stood in silence.
Meanwhile, the venerable Rāṣṭrapāla had promised to dwell in Śrāvastī for the three months of the rainy season. When the three months had passed and his robes had been made and received, he took up his bowl and robes, and together with the assembly of fully ordained monks and the new ones—beginners who had recently become renunciants—he proceeded to roam the country, walking toward the great city of Rājagṛha and Vulture’s Peak.
The venerable Rāṣṭrapāla proceeded to the Bhagavān’s dwelling place, and having reached him, he bowed with his head to the Bhagavān’s feet. After circumambulating the Bhagavān three times, he sat down to one side. Seated to one side, the venerable Rāṣṭrapāla joined his palms and praised the Bhagavān with the following verses:
Then, having praised the Bhagavān with these verses, the venerable Rāṣṭrapāla joined his palms. Rising from his seat, he draped his upper garment over one shoulder and placed his right knee on the ground. He then bowed toward the Bhagavān with joined hands and made a request to the Bhagavān, “If you, Bhagavān, allowed me the opportunity to approach you with a question, I would like to ask you, the bhagavān, the tathāgata, the arhat, the perfect and complete Buddha, about certain issues.”
Having thus been petitioned, the Bhagavān said to the venerable Rāṣṭrapāla, “Rāṣṭrapāla, ask whatever you like! I will please your mind by clarifying whatever questions you may have.”
Having said these words, the venerable Rāṣṭrapāla asked the Bhagavān, “Bhagavān, how many qualities has a bodhisattva mahāsattva—one who obtains the excellence of all qualities and virtues, who obtains knowledge not depending on others, who gains swift insight, who obtains the ascertainment of eloquence, who obtains illumination, who realizes omniscience, who causes beings to ripen, who eliminates doubt, who eliminates desire, who obtains the ascertainment of omniscience, who is skillful in guiding beings, who acts as he speaks, whose speech is based on genuine intentions, who is skillful in dealing with all sentient beings, who attains the recollection of the Buddha, who asks all questions, who retains all Dharma teachings, and who swiftly obtains omniscience?”
Then the venerable Rāṣṭrapāla uttered the following verses:
Having thus been petitioned, the Bhagavān said the following to the venerable Rāṣṭrapāla: “You are right, Rāṣṭrapāla! You, Rāṣṭrapāla, have gone forth for the benefit of many living beings. And it is good that you, Rāṣṭrapāla, have well considered this topic you queried Tathāgata about, for the happiness of many people, for the sake and benefit of gods and men, and so that I will take care of the bodhisattva mahāsattvas present and future. Therefore, Rāṣṭrapāla, listen closely and keep it in your mind! I will explain it to you.” The venerable Rāṣṭrapāla answered, “Very well, Bhagavān!” and as he listened carefully to each of the Bhagavān’s words, the Bhagavān uttered the following words to him:
“Rāṣṭrapāla, a bodhisattva mahāsattva endowed with four qualities attains the following types of purity. What are these four? They are making efforts in accordance with beings’ aspirations and highest intent, being impartial toward all sentient beings, meditating on emptiness, and acting just as one speaks. Rāṣṭrapāla, if bodhisattva mahāsattvas are endowed with these four qualities, they will attain purity. This is how it is. In this regard, the following is said:
“Rāṣṭrapāla, there are four influences that inspire bodhisattvas. What are these four? They are attaining retention, finding a spiritual friend, being receptive to the profound Dharma, and the correct application of completely pure discipline. Raṣṭrapāla, these are the four influences that inspire bodhisattvas. This is how it is. About that, it is said:
“Rāṣṭrapāla, these four are the qualities that cause delight in the bodhisattvas dwelling in saṃsāra. What are these four? Rāṣṭrapāla, seeing the Buddha is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, hearing appropriate instructions is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, complete abandonment of possessions is a quality that causes delight in the bodhisattvas dwelling in saṃsāra, and, Rāṣṭrapāla, being receptive to the Dharma of non-apprehension is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, these four are things that cause delight in the bodhisattvas dwelling in saṃsāra. This is how it is. About this, the following is said:
“Rāṣṭrapāla, bodhisattvas should have no concern for four things. What are these four? Rāṣṭrapāla, bodhisattvas should have no concern for living in households. Rāṣṭrapāla, having become renunciants, bodhisattvas should have no concern for gain or honor. Rāṣṭrapāla, bodhisattvas should not be concerned with becoming acquainted with householders. And Rāṣṭrapāla, bodhisattvas should have no concern for their bodies or lives. Rāṣṭrapāla, for these four things bodhisattvas should have no concern. This is how it is. About this, the following is said:
“Rāṣṭrapāla, there are four things that cause bodhisattvas to be free from distress. What are these four? Rāṣṭrapāla, unimpaired discipline is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, not giving up life in the forest is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, following the four noble lineages is something that causes bodhisattvas to be free from distress. And Rāṣṭrapāla, obtaining great erudition is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, these four are things that cause bodhisattvas to be free from distress. This is how it is. About this, the following is said:
“Rāṣṭrapāla, there are four points that bodhisattvas should know to be states of noble ones. What are these four? They are obtaining the higher realms—that is to say, meeting with buddhas that appear; serving the gurus—that is to say, tending to them with minds free from worldly concerns; taking delight in remote dwellings—that is to say, without having concern for gain or honor; and obtaining courage—that is to say, being receptive to the profound. Rāṣṭrapāla, bodhisattvas should know that these four points are states of noble ones. This is how it is. About this, the following is said:
“Rāṣṭrapāla, there are four things that thoroughly purify the enlightened conduct of bodhisattvas. What are these four? The conduct of a bodhisattva, for those whose minds are without hostility, is as follows: For those who have abandoned hypocrisy, flattery, and extortion of property, it consists in dwelling in the forest. For those who have renounced all possessions, it consists in having no expectations concerning ripening. It further consists in longing for the Dharma day and night, and in not looking for the faults in those who teach the Dharma. Rāṣṭrapāla, these four are the things that thoroughly purify the enlightened conduct of bodhisattvas.”
Then, the Bhagavān uttered the following verses:
The newly ordained monk Rāṣṭrapāla questions the Buddha about the proper conduct of a bodhisattva. The Buddha proceeds to explain its features in detail, giving as examples his own conduct in his multiple past lives. He tells the story of his past life as prince Puṇyaraśmi, who abandoned pleasure, a kingdom, and riches to follow the bodhisattva path to enlightenment for the sake of sentient beings.
This translation was made by the Vienna Buddhist Translation Studies Group (Konstantin Brockhausen, Jamie Gordon Creek, Susanne Fleischmann, Daniel Gratzer, Georgi Krastev, Katrin Querl, and Julika Weber) under the supervision of Prof. Dr. Klaus-Dieter Mathes (Vienna University).
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Questions of Rāṣṭrapāla (1) is one of the earliest Mahāyāna sūtras and belongs to the Ratnakūṭa collection of the Chinese Tripiṭaka and the Tibetan Kangyur. Among the forty-nine works that constitute this collection, The Questions of Rāṣṭrapāla (1) is one of the few texts for which Indian originals are extant. The earliest available complete Sanskrit text is from a Nepalese manuscript dated to 1661, which was edited by Louis Finot and first published in St. Petersburg by the Académie Impériale des Sciences in 1901. The Nepalese manuscript is preserved at Cambridge University. Two other similar manuscripts are held in Paris and Tokyo. In addition, no less than four copies of the original Sanskrit text dated to the eighteenth to the twentieth century have surfaced from the Nepal-German Manuscript Preservation Project (NGMPP).
Beginning in the third century
In the early ninth century
The first Western-language translation was a translation from Sanskrit into French by Louis Finot, in 1901, based on the above-mentioned seventeenth-century Nepalese manuscript. Finot’s edition was the basis for an English translation made by Jacob Ensink in 1952. The most recent translation of the text was an English translation by Daniel Boucher in 2008. Boucher also provided an extensive study of the sūtra, basing his translation on the Tibetan, Sanskrit, and Chinese versions. In addition to the Peking and Narthang Kangyurs, he used the Stok Palace manuscript and the London (Shelkar) manuscript Kangyurs. Boucher utilized all three Chinese texts, the Deguang taizi jing, the Huguo pusa hui, and the Huguo zunzhe suowen dacheng jing.
For our present translation, we have relied mainly on the Tibetan translation from the early ninth-century as preserved in the Degé edition, comparing it to the Peking edition whenever passages were unclear. For some passages in which the Tibetan was misleading or unintelligible on its own, we relied on the Sanskrit text and marked these instances in the footnotes to our translation. In addition, we consulted Daniel Boucher’s English translation and study of The Questions of Rāṣṭrapāla (1).
Based on the extant Sanskrit, Chinese, and Tibetan recensions of the sūtra, at least two strata of the text can be identified: (1) passages that have parallels in Dharmarakṣa’s earliest Chinese translation (270
The earlier layer of the text is largely in prose. Only one of the tetrads praising the qualities of bodhisattvas is followed by verses (namely, verses 72–81, which concern things that thoroughly purify the enlightened conduct of bodhisattvas). The short section condemning the conduct of corrupt monks is an even mix of prose and verse. The story of Puṇyaraśmi contains four passages written in verse. By contrast, all passages that were introduced into the text later are written in verse (except for short sections at the beginning of the sūtra describing the assembly and the acts of bodhisattva Prāmodyarāja). Comparing the earlier with the later translation, the following observations can be made:
The older parts of the text feature a number of themes that are considered representative of early Mahāyāna development. There is an emphasis on retreating into the wilderness, engaging in austere discipline, and dedicating all efforts to a correct way of practice, i.e., with the mindset of a renunciant. Such measures reflect a resistance on the part of many early Mahāyāna proponents to the increasing interactions of monasteries with society, which was accompanied by their strong determination to retreat into the wilderness, in order to return to the original path taught and exemplified by the Buddha. Because of the utmost importance accorded to the topic of retreating into the forests in this text, the Sanskrit term araṇya has been rendered literally as “forest” in this translation, although the equivalent Tibetan term is dgon pa, which is normally rendered as “solitude” or “monastery.” In reaction to perceived dangers of worldly interactions, fellow monks, in the earlier parts of the text, are criticized for their pretentious and inappropriate behavior and perfidious intentions, and even more so in some of the parts added later, where these corrupt monks are also held responsible for the decline of the Dharma.
The narrative of Puṇyaraśmi, who is the Buddha in one of his previous lives, forms the largest part of the text and the narrative centerpiece of the sūtra. It also belongs to the older layer of the text, as does its central theme of renunciation entailing abstinence from all kinds of sensual pleasure. The text concludes with a praise of the sūtra itself, underscoring its authenticity and beneficent powers, and describes the immense merit that follows from reciting it, along with severe drawbacks that befall those who reject it.
Supplementing the earlier material, and in some cases contrasting with it, the later additions include a list of bodhisattvas present in the assembly and a long set of verses summarizing most of the Jātakas—recounting fifty previous lives of the Buddha and his accumulation of merit as a bodhisattva—as well as verses that recount the recalcitrance of certain fellow monks and that expose corruption in the monastic community. Many of these parts seem to be responding to hostile reactions toward the Mahāyāna movement and contain sharp exhortations to follow the proper path and the footsteps of the Buddha.
The Questions of Rāṣṭrapāla (1) can be roughly divided into two sections. The first section mainly revolves around the Buddha addressing the questions about the nature of bodhisattva conduct posed by Rāṣṭrapāla, a newly ordained monk who had joined the Buddha’s assembly in Rājagṛha on Vulture’s Peak. In the second section, the Buddha proceeds to provide an illustration of exemplary conduct by recalling an episode in one his former lives, during the time of the Buddha Siddhārthabuddhi. As prince Puṇyaraśmi, the son of the influential and wealthy king Arciṣmān, he renounced his luxurious and extravagant life in his father’s estate to devote himself to the path of the Dharma and practice in the solitude of the forest for the benefit of all beings.
The sūtra opens in typical fashion, setting the scene with the Buddha presiding over an assembly of thousands of monks, bodhisattvas, and celestial beings. As the bodhisattva Prāmodyarāja praises his splendid, awe-inspiring appearance, the Buddha proclaims all phenomena to be empty. The narrative then shifts to Rāṣṭrapāla, a newly ordained monk who has just received his vows after spending the rainy season in Śrāvastī. Together with a group of monks, Rāṣṭrapāla travels toward Rājagṛha, where the Buddha has been staying. On his arrival, the newly ordained monk approaches the Buddha and, having offered glorifying praises to him, addresses a series of questions to him concerning the qualities and conduct of a genuine bodhisattva and the path to attain inexhaustible wisdom and enlightenment. The Buddha, welcoming Rāṣṭrapāla’s queries, then responds in the form of a discourse—alternating between prose and verse—in which he presents sets of four points that outline how a bodhisattva should comport himself. These highlight the virtue of qualities such as renunciation, mendicancy, perseverance, impartiality, pure discipline, and unworldliness, and extol the benefits of meditating on emptiness.
To exemplify such qualities, the Buddha proceeds to recount his past lives in a manner typical of the Jātaka tales. The stories portray his renunciation during his lives as wealthy kings, highlighting his benevolence and compassion for the sake of others, qualities totally free of any self-concern. Prominently featured in most Jātaka tales are the Buddha’s heroic acts of self-sacrifice, in which he cuts off his limbs or even offers his whole body to benefit others. In many of these stories, he is an animal displaying various noble behaviors, such as rescuing other animals or people. The introduction concludes with the Buddha’s prediction that there will be monks who, although they know about the Buddha’s virtuous deeds in his past lives, will be corrupt and will indulge in all sorts of negative behaviors, such as transgressing their vows, drinking, overeating, engaging in sexual behavior, speaking ill of the Dharma, behaving badly toward women, having wives and children, and generally demonstrating selfish motivations.
The second section focuses on the Buddha’s former life as prince Puṇyaraśmi during the era of Siddhārthabuddhi, a buddha of a past era when human lifespans reached a hundred million years. Puṇyaraśmi’s father was Arciṣmān, the king of a vast empire on the continent of Jambudvīpa, who resided in the city of Ratnaprabhāsa, the capital of his kingdom. The Buddha relates how the birth of the good-looking young prince Puṇyaraśmi was accompanied by various miraculous signs heralding the arrival of a buddha. Mirroring the life of the Buddha Siddhārtha Gautama, Puṇyaraśmi swiftly mastered all worldly arts.
One night, the gods of the pure realm Śuddhāvāsa awaken Puṇyaraśmi from his sleep, urging him to be conscientious and to think about the impermanence of all things. They remind him of the brevity and evanescence of human life, exhorting him to practice the Dharma in the manner of a compassionate bodhisattva—by dwelling in solitude and by renouncing his luxurious, lavish lifestyle. The young prince follows their advice and, like a proper renunciant, shuns all the pleasurable activities available to him as a prince.
Puṇyaraśmi’s father, Arciṣmān, had built an enormous city called Ratipradhāna (“City in Which Pleasure Is the Main Concern”), beautifully decorated with various garlands and jewels, where he invites his son to fulfill all his desires. The city is decorated with flowers and gold, and exotic birds fly about, singing melodiously. For his sensual gratification, Puṇyaraśmi is presented with forty million young maidens—whom he nobly rejects, along with everything else. Arciṣmān, wondering why his son has rejected all these abundant gifts, approaches him to ask why he has refused everything; he encourages him to enjoy himself with the young maidens while he is still in the full bloom of his youth. But Puṇyaraśmi responds that he has other goals in mind, the foremost being liberation from saṃsāra. Knowing about the deceptive nature of such enjoyments, the impurity of the human body, and the unsatisfactory nature of desire, he no longer feels attracted to such things. Instead, he declares that he wants to become a Buddha for the sake of all beings, pledging that he will from now on follow in the footsteps of the bodhisattvas, going to practice in a forest.
In another nocturnal episode, Puṇyaraśmi hears the Śuddhāvāsa gods praising the Three Jewels in the sky above his palace. Climbing onto the roof, he asks them about their praise, whereupon they introduce the Buddha Siddhārthabuddhi. The next day, King Arciṣmān finds the maidens at Puṇyaraśmi’s palace weeping because they can’t find him anywhere. Searching in vain, a local deity informs Arciṣmān that Puṇyaraśmi has left to follow the Buddha Siddhārthabuddhi. Arciṣmān finds them and approaches Siddhārthabuddhi, who then gives a Dharma teaching. Having invited Siddhārthabuddhi to take his meal in Ratipradhāna on the following day, Puṇyaraśmi and Arciṣmān transform the whole city, embellished with all its riches, into an offering for Siddhārthabuddhi.
Sometime later—after Siddhārthabuddhi has passed into parinirvāṇa—Puṇyaraśmi, his family, and all the inhabitants of the country finally become renunciants and build eight hundred and forty million stūpas for Siddhārthabuddhi’s relics. The sūtra concludes with the Buddha Śākyamuni revealing to Rāṣṭrapāla that king Arciṣmān was in fact an emanation of Buddha Amitāyus, and that the Buddha himself was prince Puṇyaraśmi. He finally urges him to follow the example of Puṇyaraśmi if he wants to reach enlightenment. In his conclusion, the Buddha reiterates that there will always be corrupt practitioners, with various types of negative behavior, who stray from the path of genuine Dharma. He exhorts Rāṣṭrapāla to avoid such shortcomings and to remain in solitude, abandoning all nonvirtuous forms of behavior. He finally assures him that those who practice according to what has been explained in this sūtra will have no difficulty in attaining enlightenment.
[B1] Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. In Rājagṛha, on the Vulture’s Peak, the Bhagavān was residing together with a great assembly of one thousand two hundred fifty monks and five thousand bodhisattvas, whose eloquence was unimpeded, who were endowed with patience, who had conquered the hostile māras, who were very close to realizing all the buddha qualities, who were impeded by only one birth, who had attained concentration and retention, who had reached limitless eloquence and unimpeded fearlessness, who had obtained magical power and the ultimate perfection of power, and who had appropriated all inexhaustible collections of good qualities without exception. The bodhisattvas present included the bodhisattva mahāsattvas Samantabhadra, Samantanetra, Samantāvalokita, Samantaraśmi, Samantaprabha, Uttaramati, Vardhamānamati, Anantamati, Vipulamati, Akṣayamati, Dharaṇīdhara, Jagatīṃdhara, Jayamati, Viśeṣamati, and Dhāraṇīśvararāja. In addition, the sixty unequaled bodhisattvas headed by Mañjuśrī; the sixteen noble men headed by Bhadrapāla; Brahmā, lord of the Sahā world; Śakra, lord of the gods; the four guardians of the world; the god Susīma; and the god Susthitamati—along with all lords of the gods, lords of the nāgas, lords of the kinnaras, lords of the gandharvas, lords of the yakṣas, lords of the asuras, and lords of the garuḍas, all with their retinues of hundreds of thousands—had assembled and taken their seats.
The Bhagavān was seated on the lion throne at the seat of enlightenment, towering above the whole assembled retinue like Mount Meru. Illuminating the entire world like the sun, and all beings like the moon, he remained perfectly at peace like Brahmā. His body was difficult to approach like the body of Śakra, and he was endowed with the seven precious branches of enlightenment like a cakravartin. Like a lion, he proclaimed that all phenomena have no self and are empty. He was endowed with a body that illuminates the whole world like a huge mass of flames, his radiance blazing brightly like the king of precious jewels among the entire assortment of precious jewels, which is the splendor of all gods. Pervading the trichiliocosm with his splendor, he had become swift in determining the meaning, and had perfectly attained all excellent qualities. He resided in the assembly, intoned the melodious Brahmā voice, and taught the Dharma, endowed with a speech that makes all sentient beings understand. He accurately taught pure conduct, the Dharma that is good in the beginning, good in the middle, and good in the end, which is of good meaning, in good words, unadulterated, completely perfect, completely pure, and completely purified.
Then the bodhisattva mahāsattva named Prāmodyarāja joined the assembly, was seated, and beheld the Bhagavān seated on the lion throne—the one abiding in splendor outshining the whole gathering of the retinue, with rays of light surpassing a thousand suns. With a happy, delighted, and faithfully yearning mind, Prāmodyarāja rose from his seat, joined his palms, and praised the Bhagavān with the following appropriate verses:
Then, having praised the Bhagavān with these verses, the bodhisattva mahāsattva Prāmodyarāja joined his palms and, without blinking, gazed at the body of the Tathāgata. This caused him to investigate the dharmadhātu itself. He penetrated the dharmadhātu, which is profound, difficult to fathom, difficult to see, difficult to internalize, impossible to analyze, not reached by reasoning, peaceful, and subtle. He investigated the inconceivable experiential sphere of the Buddha.
He was made to fully understand that the wisdom of the Tathāgata extends to all phenomena. He accurately observed that the sphere of the buddhas equals the unequaled. He penetrated the experiential sphere, which is the object of the Tathāgata’s skillful means. He realized that the illustrious buddhas are immersed in the unique nature of the dharmadhātu, and he accurately observed the illustrious buddhas whose experiential spheres are like space, without a basis.
He became convinced that all phenomena are contained in the limit of existence, whose nature is without limit, and he came to strongly desire the unobscured liberation of a buddha. He understood that the bodies of the illustrious buddhas are permanent, peaceful, and eternal, and that the bodies of the tathāgatas completely pervade all the limitless buddhafields and manifest to all sentient beings. He was made to recall that the qualities of the illustrious buddhas do not reach an end, even at the endpoints of future eons. Investigating the dharmadhātu itself, the bodhisattva mahāsattva Prāmodyarāja stood in silence.
Meanwhile, the venerable Rāṣṭrapāla had promised to dwell in Śrāvastī for the three months of the rainy season. When the three months had passed and his robes had been made and received, he took up his bowl and robes, and together with the assembly of fully ordained monks and the new ones—beginners who had recently become renunciants—he proceeded to roam the country, walking toward the great city of Rājagṛha and Vulture’s Peak.
The venerable Rāṣṭrapāla proceeded to the Bhagavān’s dwelling place, and having reached him, he bowed with his head to the Bhagavān’s feet. After circumambulating the Bhagavān three times, he sat down to one side. Seated to one side, the venerable Rāṣṭrapāla joined his palms and praised the Bhagavān with the following verses:
Then, having praised the Bhagavān with these verses, the venerable Rāṣṭrapāla joined his palms. Rising from his seat, he draped his upper garment over one shoulder and placed his right knee on the ground. He then bowed toward the Bhagavān with joined hands and made a request to the Bhagavān, “If you, Bhagavān, allowed me the opportunity to approach you with a question, I would like to ask you, the bhagavān, the tathāgata, the arhat, the perfect and complete Buddha, about certain issues.”
Having thus been petitioned, the Bhagavān said to the venerable Rāṣṭrapāla, “Rāṣṭrapāla, ask whatever you like! I will please your mind by clarifying whatever questions you may have.”
Having said these words, the venerable Rāṣṭrapāla asked the Bhagavān, “Bhagavān, how many qualities has a bodhisattva mahāsattva—one who obtains the excellence of all qualities and virtues, who obtains knowledge not depending on others, who gains swift insight, who obtains the ascertainment of eloquence, who obtains illumination, who realizes omniscience, who causes beings to ripen, who eliminates doubt, who eliminates desire, who obtains the ascertainment of omniscience, who is skillful in guiding beings, who acts as he speaks, whose speech is based on genuine intentions, who is skillful in dealing with all sentient beings, who attains the recollection of the Buddha, who asks all questions, who retains all Dharma teachings, and who swiftly obtains omniscience?”
Then the venerable Rāṣṭrapāla uttered the following verses:
Having thus been petitioned, the Bhagavān said the following to the venerable Rāṣṭrapāla: “You are right, Rāṣṭrapāla! You, Rāṣṭrapāla, have gone forth for the benefit of many living beings. And it is good that you, Rāṣṭrapāla, have well considered this topic you queried Tathāgata about, for the happiness of many people, for the sake and benefit of gods and men, and so that I will take care of the bodhisattva mahāsattvas present and future. Therefore, Rāṣṭrapāla, listen closely and keep it in your mind! I will explain it to you.” The venerable Rāṣṭrapāla answered, “Very well, Bhagavān!” and as he listened carefully to each of the Bhagavān’s words, the Bhagavān uttered the following words to him:
“Rāṣṭrapāla, a bodhisattva mahāsattva endowed with four qualities attains the following types of purity. What are these four? They are making efforts in accordance with beings’ aspirations and highest intent, being impartial toward all sentient beings, meditating on emptiness, and acting just as one speaks. Rāṣṭrapāla, if bodhisattva mahāsattvas are endowed with these four qualities, they will attain purity. This is how it is. In this regard, the following is said:
“Rāṣṭrapāla, there are four influences that inspire bodhisattvas. What are these four? They are attaining retention, finding a spiritual friend, being receptive to the profound Dharma, and the correct application of completely pure discipline. Raṣṭrapāla, these are the four influences that inspire bodhisattvas. This is how it is. About that, it is said:
“Rāṣṭrapāla, these four are the qualities that cause delight in the bodhisattvas dwelling in saṃsāra. What are these four? Rāṣṭrapāla, seeing the Buddha is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, hearing appropriate instructions is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, complete abandonment of possessions is a quality that causes delight in the bodhisattvas dwelling in saṃsāra, and, Rāṣṭrapāla, being receptive to the Dharma of non-apprehension is a quality that causes delight in the bodhisattvas dwelling in saṃsāra. Rāṣṭrapāla, these four are things that cause delight in the bodhisattvas dwelling in saṃsāra. This is how it is. About this, the following is said:
“Rāṣṭrapāla, bodhisattvas should have no concern for four things. What are these four? Rāṣṭrapāla, bodhisattvas should have no concern for living in households. Rāṣṭrapāla, having become renunciants, bodhisattvas should have no concern for gain or honor. Rāṣṭrapāla, bodhisattvas should not be concerned with becoming acquainted with householders. And Rāṣṭrapāla, bodhisattvas should have no concern for their bodies or lives. Rāṣṭrapāla, for these four things bodhisattvas should have no concern. This is how it is. About this, the following is said:
“Rāṣṭrapāla, there are four things that cause bodhisattvas to be free from distress. What are these four? Rāṣṭrapāla, unimpaired discipline is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, not giving up life in the forest is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, following the four noble lineages is something that causes bodhisattvas to be free from distress. And Rāṣṭrapāla, obtaining great erudition is something that causes bodhisattvas to be free from distress. Rāṣṭrapāla, these four are things that cause bodhisattvas to be free from distress. This is how it is. About this, the following is said:
“Rāṣṭrapāla, there are four points that bodhisattvas should know to be states of noble ones. What are these four? They are obtaining the higher realms—that is to say, meeting with buddhas that appear; serving the gurus—that is to say, tending to them with minds free from worldly concerns; taking delight in remote dwellings—that is to say, without having concern for gain or honor; and obtaining courage—that is to say, being receptive to the profound. Rāṣṭrapāla, bodhisattvas should know that these four points are states of noble ones. This is how it is. About this, the following is said:
“Rāṣṭrapāla, there are four things that thoroughly purify the enlightened conduct of bodhisattvas. What are these four? The conduct of a bodhisattva, for those whose minds are without hostility, is as follows: For those who have abandoned hypocrisy, flattery, and extortion of property, it consists in dwelling in the forest. For those who have renounced all possessions, it consists in having no expectations concerning ripening. It further consists in longing for the Dharma day and night, and in not looking for the faults in those who teach the Dharma. Rāṣṭrapāla, these four are the things that thoroughly purify the enlightened conduct of bodhisattvas.”
Then, the Bhagavān uttered the following verses: