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We have translated the title of this text based on the Tibetan (bcom ldan ’das kyi ye shes rgyas pa’i mdo sde rin po che mtha’ yas pa mthar phyin pa) while considering the Sanskrit title provided in the Tibetan manuscripts. In the process we have attempted our own emendation of the Sanskrit title, which we believe is the product of a back-translation from the Tibetan. The revised Sanskrit title that we suggest using for this text is: anantaniṣṭhāgabhagavajjñānavaipulyasūtraratna. In arriving at this title, we have been guided by the following reflections: The Tōhoku catalog lists the title, which its compilers likewise attempted to revise, as niṣṭhāgatabhagavajjñānavaipulyasūtraratnānanta. However, the Tōhoku title includes a footnote for niṣṭhāgata that mentions an alternative reading of niṣṭhāgan. This has led us to believe that the original reading most probably was niṣṭhāga, and not niṣṭhāgata, since the meaning of this term is better suited in this context (see further below). The difference in meaning between these two terms is that niṣṭhāgata means “arrived at certainty” (i.e., “conclusive / definitive”), whereas niṣṭhāga can also mean “leading to certainty.” The Sanskrit title given on the title page of the Degé Kangyur reads niṣṭhatan-bhagavat-jñāna-vaipulyan-sūtra-ratna-ānanta. Other Kangyurs reflect variants, although most of them are minor. Most notably, a few Kangyurs (e.g. the Stok Palace as representative of the Thempangma line) are missing ānanta (mtha’ yas pa). Also, although the correct form might be niṣṭhāga(ta), all of the Tibetan editions that we consulted read niṣṭhatan (although ā > a is common and ga could have been elided in copying). Most importantly, however, they all place this term at the beginning of the title, and not at the end, where it appears in the Tibetan. Given this introductory placement of niṣṭhāga in the Sanskrit title, we believe that so also should ananta be moved to the beginning of the title as a qualifier of niṣṭhāga. One could of course adopt the reading of the Stok Palace Kangyur where ananta / mtha’ yas pa is missing altogether, which would also yield a straightforward title. However, by moving ananta to the beginning of the title (and thus conforming to the Tibetan where mtha’ yas pa and mthar phyin pa are placed next to each other in that sequence) one gets the compound anantaniṣṭhāga , which we believe is the better option. The phrase anantaniṣṭhā (or its synonym atyantaniṣṭhā ) actually occurs in other Buddhist texts, including the Lalitavistara, where, in a description of the Dharma wheel, we find the sentence akopyaṃ taccakram atyantaniṣṭhatvāt, meaning, “This wheel cannot be shaken, because of the infinite certitude [of the Dharma].” As such, it is also possible that the original Sanskrit might have read atyantaniṣṭhāga rather than anantaniṣṭhāga. With this word order, the Sanskrit title becomes plausible and makes sense, both in terms of grammar and meaning. Significantly, in this way we also arrive at a Sanskrit title that can actually be read as a basis for the Tibetan translation, which is a feature missing from the Sanskrit as it is listed in the Tibetan manuscripts as well as the Tōhoku catalog. Thus, with our proposed emendations to the Sanskrit title, the Sanskrit and the Tibetan titles are reconciled.
Csoma de Körös’s summary of the sūtra was later published in French translation by Henri Léon Feer (1881).
The Denkarma (ldan dkar ma), see bibliography, was compiled by Paltsek (dpal brstegs), Lui Wangpo (lu’i dbang po), Namkhai Nyingpo (nam mkha’ snying po), and others.
E.g., the exact role of Pūrṇa and the name of the place, see n.8, n.12, n.23, and n.25. It is noteworthy that Sarvajñādeva, who translated the Bhaiṣajyavastu, is also one of the revisers of this sūtra; that no attempt appears to have been made by the translators to reconcile these narrative differences is therefore unlikely to be because the translators of the one text were unaware of the existence of the other. They were, probably, simply staying faithful to their source texts.
At least six are mentioned in the Kangyur: (1) Pūrṇa Maitrāyaṇīputra, a brahmin from Kapilavastu, ordained by his uncle Ājñātakauṇḍinya when the latter returned to Kapilavastu soon after the Buddha’s first teaching; this is the Pūrṇa who was “foremost in teaching” among the ten principal disciples, and is mentioned in many sūtras including The Teaching of Vimalakīrti (Toh 176) and The Sūtra of Pūrṇa’s Questions (Toh 61); (2) the Pūrṇa who was one of the second group of five monks ordained by the Buddha, the “five friends” (nye lnga sde), all Vārāṇasī merchants’ sons, headed by Yaśas; (3) the Pūrṇa of The Exemplary Tale of Pūrṇa (Pūrṇāvadāna), son of a wealthy Aparāntaka merchant and his slave girl, a successful maritime expedition leader before going forth as a monk, and almost certainly the protagonist in the present sūtra; (4) an older Pūrṇa, the “Elder Pūrṇa from Kuṇḍopadāna,” who is also mentioned in The Exemplary Tale of Pūrṇa as one of the monks in the Buddha’s airborne entourage; (5) a very rich and generous brahmin called Pūrṇa from the Mountains of the South who invites the Buddha and receives a prediction of enlightenment, but is not ordained; he is the subject of the first story in The Hundred Exemplary Tales, Beginning with That of Pūrṇa (Pūrṇapramukhāvadānaśataka, Toh 343); and (6) the sickly and short-lived Pūrṇa of Śrāvasti, attendant of Aniruddha, who became an arhat just before he died and is the subject of one of the stories in the first chapter of The Hundred Deeds (Karmaśataka, Toh 340).
This is one of the differences between this version and the episode in The Exemplary Tale of Pūrṇa, according to which Pūrṇa himself is the main instigator and patron of the building project.
The list, with some brief explanations, is to be found in the Mahāvyutpatti (119–129). For a list of canonical references to the ten powers, see Lamotte 2001, pp. 1234–35. As Lamotte points out, there are numerous minor variations in the order of these ten powers in the various canonical sources. See also Lamotte, pp. 1235–79, for a detailed presentation of each of the ten powers.
To further complicate matters, the recurring phrase that Pūrṇa uses to describe how the ten powers and their subdivisions relate to the Buddha’s knowledge of the four truths is not entirely straightforward. The Tibetan—the structure of which is repeated throughout the text—reads (we have here used “X” to mark the changing topics): de bzhin gshegs pas X shes pa yang dag pa ji lta ba bzhin rab tu khyen / X shes pa kun ’byung shes pa yang dag pa ji lta ba bzhin rab tu khyen / X shes pa ’gog pa shes pa yang dag pa ji lta ba bzhin rab tu khyen / X shes pa ’gog par ’gyur ba’i lam shes pa yang dag pa ji lta ba bzhin rab tu khyen /. Our translation of this structure is as follows: “The Thus-Gone One correctly understands the knowledge of X. He correctly understands the knowledge of the origin as related to knowledge of X. He correctly understands the knowledge of cessation as related to knowledge of X. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of X.” As we read these sentences, we take “X shes pa” to be the object of the Buddha’s understanding of the knowledge of the individual truths.
In his thought-provoking article, “Buddhist Hybrid English,” Paul Griffiths discourages translators from reproducing such repetitive passages (which he finds “paralysingly boring”) on the grounds that such repetition is unlikely to yield significant insights in readers (Griffiths 1981, p. 25). While Griffiths is no doubt right that modern readers may find such extensive repetition difficult to digest and hard to appreciate in terms of literary value, it nevertheless seems important to present texts like this in their totality to allow readers of all kinds, specialist or not, to appreciate the styles and registers of Indian Buddhist literature for themselves.
In the version of The Exemplary Tale of Pūrṇa, it is Pūrṇa himself who performs the offerings and makes the invitation.
The mention, which in this translation is at 1.192, is found in his commentary on the Mūlamadhyamakakārikas, p. 6 (see bibliography under Chomden Rikpai Raldri). Mistaken views are classified and enumerated in many different ways in different texts, but this enumeration of sixty-two mistaken views is probably derived from the Brahmājāla Sūtra, and is also found in the Prajñāpāramitā texts and the Lotus Sūtra.
Butön, vol. 2, p. 81. The passage he cites from the sūtra is: “For example, just as [the Thus-Gone One] knows that this excellent eon is called ‘Vision of One Thousand Lotuses,’ he knows the names for each of the eons” (1.390). This point may have been first pointed out by Sakya Jetsun Drakpa Gyaltsen (1147–1216) the third of the Five Patriarchs of the Sakya tradition.
See for instance the Lhasa Kangyur dkar chag as reproduced in the Comparative Edition of the Kangyur, vol. 107, p. 93).
grong khyer chen po dge ba’i pha rol ’gro zhes bya ba. No place whose name has this exact Tibetan rendering is found elsewhere in the canonical texts, and it has no attested Sanskrit equivalent. There is, however, a very close match in the Gaṇḍavyūha (Degé Kangyur, vol. 38, phal chen, a, F.65.b; see also Roberts, 2021): dge ba’i pha rol tu phyin pa, Śubhapāraṃgama in Sanskrit, the southern city where the householder bodhisattva Veṣṭhila lives—although this may well be an allegorical rather than a geographical name. Intriguingly, Veṣṭhila worships at a sandalwood shrine. Whatever the case, the stated location in the present text differs from that of the temple in The Exemplary Tale of Pūrṇa, which is built in the coastal city Sūrpāraka (Tib. slo ma lta bu)—the capital of Aparānta and Pūrṇa’s native city, identified with modern Sopara, just to the north of Mumbai.
The Degé and other Kangyurs of predominantly Tshalpa (tshal pa) influence read phywa mkhan, while the Stok Palace (stog pho brang) and Shelkar (shel mkhar) Kangyurs of mainly Thempangma (them spangs ma) lineage have phya mkhan. Both spellings are found in other texts in all Kangyurs, and appear to represent alternative spellings of the same term. Csoma de Körös (p. 426) and Henri Léon Feer (p. 231) both rendered phywa mkhan as “fortune teller,” a sense it may have in some contexts (although in such cases “diviner” might be a better rendering). However, the Mahāvyutpatti (3770) lists phya mkhan as the Sanskrit sthapati, which Monier Williams translates as “chief, governor, architect, master builder, etc.” This seems the more likely sense given the context, and in a number of Vinaya and Prajñāpāramitā texts in the Kangyur the term (in both spellings) clearly has that meaning.
The role of the “master builder” therefore seems to be not merely contractual; he appears to have contributed to the costs and to have a stake in the project in terms of the merit it will create. The relationship between the master builder and Pūrṇa is not made fully clear, but the story differs in this respect from that of The Exemplary Tale of Pūrṇa, in which Pūrṇa is the instigator of the building project and pays for it with the proceeds of his brother’s expedition (which is also the source of the sandalwood).
The subheadings in the rest of this chapter are not present in the Tibetan but have been added to make the translation more navigable (see Contents list), to allow some correlation with the stories in the third chapter, and to be compared to the list of ten powers provided in the glossary and introduction (see i.9, and also i.10).
From the abhidharma perspective it is not possible for a woman to manifest as a fully awakened buddha, since this would imply having male physical characteristics.
The faculties mentioned in the passage that follows are the twenty-two faculties, see Glossary.
The mention here of “the path” is anomalous; unlike all the other items in the list, it is missing the word “faculty,” and neither in the detailed explanation of the twenty-two faculties that follows, nor in usual list of twenty-two faculties, is there a “path” item. In the Urga Kangyur it has been left out.
The chapter break, which is not present in the Tibetan, has been added here at this change in theme to make the translation more navigable.
We have been unable to identify this nāga and are unsure of its translation. The Tibetan reads tshib pa’i bu. Below, an alternative spelling of this name (chib pa’i bu) is found.
Here the text reads “Mahāmegha” but since this is a repeat (it appears four names before this) we have exchanged this name with “Sūryagarbha,” which appears on the verse praises below in this position.
The story that follows of the Buddha visiting the nāga king Anavatapta’s lake (also known as Lake Anavatapta) is modeled on the Anavataptagāthā (“Verses of Lake Anavatapta”), a passage—or rather a genre of passages—found in a range of early Buddhist corpora in Sanskrit, Gāndhārī, Chinese, and Tibetan. The fullest extant version is probably that in the Mūlasarvāstivāda-vinaya literature: see The Chapter on Medicines (Bhaiṣajyavastu, ch. 6 of the Vinayavastu, Toh 1), 9.1531–9.2505 and n.938; see also Salomon 2008, and Salomon 2018, pp. 199–228. In the present text, the narrative starts off with an account of the contest of supernatural powers between Mahāmaudgalyāyana and Śāriputra very similar to that in The Chapter on Medicines (although that passage is not found in the Gandhārī version). The rest of the content, which continues into the following section, is very different, but reflects the Anavataptagāthā at least in the telling of events in the Buddha’s past lives that explain features of his present one. Another Mahāyāna sūtra, The Questions of the Nāga King Anavatapta (Anavataptanāgarājaparipṛcchā, Toh 156), is also the record of a teaching by the Buddha given partly at Lake Anavatapta at the nāga king Anavatapta’s request, but is quite different in content.
From here onward, some of the names of the nāga kings are not the same as they were when they were introduced earlier in the text (on folio 114.b). For instance, this one is now nag po instead of mig nag pa.
bsgyings pa. This seems to be either an alternate name or mistranslation of Viraja (rdul bral).
Monier Williams notes that this term, presumably onomatopoeic, is also applied to other animals including the cuckoo, ruddy goose, frog, and house-lizard.
The chapter break, which is not present in the Tibetan, has been added here at this change in theme to make the translation more navigable.
The subheadings in this chapter are not present in the Tibetan, but have been added to make the translation more navigable.
de bzhin gshegs pa bar snang la khrid mdzad ces bya ba ’jig rten tu byung ste / / de skye ba dang rga ba dang/ na ba dang / ’chi ba las yang dag par ’da’ ba’i chos ston to zhes de skad thos te. This translation is tentative.
It appears that a line in the Tibetan was either condensed in translation into another line or left out.
The text literally reads “knowledge of time.” However, we have changed this to “knowledge of karma,” since this is the topic of this chapter.
The knowledge of adopted actions, contemplations of abodes, contemplations of causes, and the knowledge of ripening are not included.
de lta bas na chos gang gis rgyu byas shes chos de brtag par bya ste / mi dge ba’i phyogs kyi tshul bzhin yid la byed pas ni brtags pa’i rgyu ces bya’o / dge ba’i phyogs la tshul bzhin yid la byed pas ni byas pa’i rgyu zhes bya ste. This translation is provisional.
The term ’phar ba is known to render a number of different Sanksrit words, such as uddhata, udvṛtta, pluta, anibhṛta, audbilya, etc., none of which presents a clear choice in the current context; thus the translation “flood” (a central meaning of pluta) remains questionable.
snod kyi rgya thams cad ’dri ba zhig byung ngo. The meaning of this line is unclear. The word snod frequently translates the Sanskrit word pātra, which besides “vessel” can also carry the connotation of “a royal minister.”
This may refer to a state of partial mastery of the zil gyis gnon pa’i skye mched, or “sphere of subjugation” (Skt.: abhibhvāyatana), one of eight stages of control over the senses.
The text indicates that a stock phrase should be inserted in this sentence. The entire phrase that is commonly found in this place is: “They were all worthy ones whose defilements were exhausted. They were without afflictions and controlled. Their minds were perfectly free, their insight perfectly liberated. They were noble beings, great elephants, successful and accomplished. They had laid down their burden and fulfilled their aims. They had eliminated the bondages of existence and, thanks to their correct knowledge, their minds were perfectly liberated. They had all obtained supreme perfection in mastering all mental states.” The same applies to the passage that follows just below.
Here the text also indicates that a stock phrase should be inserted in this sentence. However, we have been unable to identify which phrase that is.
Here the Tibetan text indicates that a stock phrase should be inserted. However, we have been unable to determine which phrase that is.
Here again, the text indicates that the following stock phrase should be inserted: “They were all worthy ones whose defilements were exhausted. They were without afflictions and controlled. Their minds were perfectly free, their insight perfectly liberated. They were noble beings, great elephants, successful and accomplished. They had laid down their burden and fulfilled their aims. They had eliminated the bondages of existence and, thanks to their correct knowledge, their minds were perfectly liberated. They had all obtained supreme perfection in mastering all mental states.”
Tibetan: shing ljon pa phan pa med pa. Presumably a metaphor to describe the qualities of the monk in the passage that follows.
lnga pa; Skt: pañcama. The reference here is unclear and in any case seems to appear as part of this greater list that serves as a trope in Buddhist sūtras to describe the knowledge of those of wide learning. It may imply a “Fifth Veda,” a term used at times to describe the Mahābhārata and several other texts, or perhaps some other topic that is commonly listed as fifth in a list of fields of knowledge.
Tibetan: bged pa. We have been unable to determine the meaning of this verb with certainty.
The precise meaning of this analogy is a bit unclear. It could have to do with the quality of placidness generally associated with elephants in Buddhist literature, or perhaps more specifically with the major mark of awakened beings entailed by their possession of a sexual organ that retracts like an elephant’s.
Here the name of the king changes from Immaculate Consecration (dri med dbang bskur) to Consecrated by Elixir (bdud rtsis dbang bskur). However, we have chosen to continue using the name Immaculate Consecration.
Translation tentative. Tibetan: smras pa khyed cag la gang gi tshe bzung ba dang bcas pa rnyed pa de’i tshe khyed cag ’jigs sam/.
Translation tentative. Tibetan: tshor ba thams cad gdul ba’i don du tshor ba bdag gi don rtogs ste/.
Translation tentative. Tibetan: grogs po dag tshor ba rnams gdul ba’i don du yun ring por brjod du med par sangs rgyas kyi zhing gi sems can rnams byang chub tu yongs su smin par byas so/.
It seems that some text is missing here as this paragraph ends abruptly with no apparent relation to the following text.
Reading mchog gi bstan pa based on the Choné, Lithang, Narthang, Kangxi, and Lhasa Kangyurs. The Degé reads mchog gis bstan pa.
Translation tentative. Tibetan: yon gnas la dga’ ba / sbyin bdag sgra thams cad la mkhas pa zhig byung ngo/.
The speaker of these last four lines appears to be the sea gods although the text does not indicate so.
Following le lo med pa yang rnyed according to the Choné, Narthang, Kangxi, Yongle, and Lhasa Kangyurs. The Degé reads le lo med pa yang rnyid.
Reading bgod pa according to the Kangxi and Yongle Kangyurs. The Degé Kangyur instead has bged pa, and the Choné ’god pa.
Translation tentative. Tibetan: de bzhin gshegs pa de dag la srid pa’i ’gro bar ’chi ba dang / skye ba de dang de dag tu mdud par ’dzin pa rjes su dran te / de bzhin gshegs pa de dag bzhugs pa dang / yongs su mya ngan las ’das pa de dag la bdud kyi las rnams byas so/.
Translation tentative. Tibetan: ji ltar las byas dag gi rnam par smin pa ’grub pa ’dir skye bo thams cad la mngon sum yin ba mi rigs pas yongs su bsgyur nas bdag gi las kyi ’bras bu chud gzon to/
We have been unable to determine the name of this sage. In Tibetan the name is spelled: ud dza+ya dad ta.
Following the bsten that appears in the Choné, Lithang, Narthang, Kangxi, Yongle, and Lhasa Kangyurs. The Degé reads bstan.
Tibetan: ’du shes yod pa ma yin par smra ba. Given the information that is supplied by the subsequent specification of the various views, the Tibetan may be corrupt here.
Considering the earlier reference to “four views that teach that there is no origin” and the enumeration of a set of eighteen views that follows immediately below this passage, it appears that two “views that teach that there is no origin” remain unaccounted for here.
Tentative translation. Tibetan: gang gi tshe bdag gzugs can de ’jig rten pha rol nas shin nas mi’i bzang po yongs su spyad de chad par ’gyur/.
Tentative translation. Tibetan: de da ltar de dag gzhan kyis kyang nges par ’byung bar blta ste/ de dag phal cher ni nges par ’byung bar mi blta’o/.
Tibetan: byung ba chen po bzhi ’byung ba tha mi dad pa dus gsum mnyam pa nyid la gnas pa’i gsang tshig ’don to/.
Name of a prostitute in a story Buddha tells.
This name appears twice, referring to a king, who is a former incarnation of the Buddha, as well as an ascetic.
Name of a future buddha.
Name of a former incarnation of the Buddha while he was a practicing bodhisattva.
A king.
A bodhisattva, a former incarnation of the Buddha.
A buddha.
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 buddha.
A buddha.
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 nāga king.
A buddha.
The continent to the west. One of the four main continents that surround the central mountain in classical Buddhist cosmology.
Mindfulness of the body, feelings, the mind, and dharmas.
Name of a past king, a former incarnation of the Buddha while he was a practicing bodhisattva.
A disciple of the Buddha. Before the Buddha’s awakening, Aśvajit was one of the five ascetics with whom he practiced.
A set of nine progressive stages of deepening mental absorption, including the four concentrations of the form realm, the four formless realms, and cessation.
A nāga king.
Name of a past king, a former incarnation of the Buddha while he was a practicing bodhisattva.
Four types of absorption related to intention, diligence, attention, and analysis respectively. Among the thirty-seven factors of awakening (q.v.).
Name of a brahmin, a former incarnation of the Buddha while he was a practicing bodhisattva.
Great lay follower of Buddha Śākyamuni.
A buddha.
A king; A former incarnation of the Buddha while he was a practicing bodhisattva.
A buddha.
A king, former incarnation of the Buddha.
This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.
One of the eight hot hells.
One of the cold hells.
A nāga king.
Name of a former incarnation of the Buddha while he was a practicing 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).
Name of a past king, a former incarnation of the Buddha while he was a practicing bodhisattva.
Name of a former incarnation of the Buddha while he was a practicing bodhisattva.
Name of a past king, a former incarnation of the Buddha while he was a practicing bodhisattva.
Name of a former incarnation of the Buddha while he was a practicing bodhisattva.
One of the cold hells.
Butön Rinchen Drup (bu ston rin chen grub).
A minister, former incarnation of the Buddha.
Edgerton identifies Cañcā as the name of a brahmin girl who appears in Buddhist sūtras such as the Laṇkāvatāra (BHSD, p. 222).
A god.
Name of a past king in a story Buddha tells.
A king.
A nāga king.
A sage; a former incarnation of the Buddha.
One of the cold hells.
Name of a dance instructor in a story Buddha tells.
’phags pa bcom ldan ’das kyi ye shes rgyas pa’i mdo sde rin po che mtha’ yas pa mthar phyin pa zhes bya ba theg pa chen po’i mdo. Toh 99, Degé Kangyur vol. 47 (mdo sde, ga), folios 1a.1–275b.7.
’phags pa bcom ldan ’das kyi ye shes rgyas pa’i mdo sde rin po che mtha’ yas pa mthar phyin pa zhes bya ba theg pa chen po’i 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. 47, pp. 1–725.
Butön Rinchen Drub (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In sa skya’i chos ’byung gces bsdus, vol. 2. Beijing: krung go’i bod rig pa dpe skrun khang, 2009.
Chökyi Drakpa (chos kyi grags pa). dam pa’i chos dgongs pa gcig pa’i rnam bshad lung don gsal byed legs bshad nyi ma’i snang ba. In chos kyi grags pa gsung ’bum, vol. 3 (ga), pp. 1–382. Kulhan: Drikung Kagyu Institute, 1999.
Chomden Rikpai Raldri (bcom ldan rig pa’i ral gri). dbu ma rtsa sher rgyan gyi me tog [a commentary on the Mūlamadhyamakakārikas]. Boudha: sa skya rgyal yongs gsung rab slob gnyer khang, 2007.
Drakpa Döndrub (mtshur pu rgyal tshab grags pa don grub). byang chub lam sgron gyi ’grel pa mar gyi nying khu. Xining: mtsho sngon mi rigs dpe skrun khang, 2009.
Gö Lotsāwa Shönnu Pal (’gos lo tsA ba gzhon nu dpal). theg pa chen po rgyud bla ma’i bstan bcos kyi ’grel pa de kho na nyid rab tu gsal ba’i me long. Swayambhu: Karma Leksheyling, 2012.
Gorampa Sönam Senge (go rams pa bsod nams seng+ge). dam pa’i chos mngon pa mdzod kyi ’grel pa gzhung don rab tu gsal ba’i nyi ma. In chos mngon pa’i skor. Boudha: sa skya rgyal yongs gsung rab slob gnyer khang, 2007.
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The Buddha’s disciple, the monk Pūrṇa, oversees the construction of a temple dedicated to the Buddha in a distant southern city. When the master builder suggests that the building may be used by others in the Buddha’s absence, Pūrṇa argues that no one but an omniscient buddha may rightly take up residence there. Enumerating the kinds of knowledge that are unique to a buddha’s perfect awakening, Pūrṇa then delivers a lengthy exposition that also relates each of these qualities to the knowledge of the four truths. Following Pūrṇa’s teaching, the master builder invites the Buddha and his followers from afar to the inauguration of the newly built structure. They arrive, flying through the sky. After the inauguration, the Buddha flies with his monks to the shores of Lake Anavatapta, where he receives the worship of numerous nāga kings, teaches and inspires them, and predicts their awakening. At Maudgalyāyana’s request, the Buddha then recounts each of the specific events in his past lives that ultimately led to the unfolding of each of his particular kinds of knowledge.
This long sūtra thus serves as a detailed guide to the different aspects of the Buddha’s awakened wisdom, particularly those that, in many accounts of the qualities of buddhahood, are known as the ten powers or strengths.
Translated by the Dharmachakra Translation Committee under the guidance of Chökyi Nyima Rinpoche. The translation was produced by Andreas Doctor, Zachary Beer, and Thomas Doctor. Andreas Doctor checked the translation against the Tibetan and edited the text.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
This sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty, is one of the longer works in the Kangyur, filling no less than five hundred fifty Tibetan pages in the Degé Kangyur. However, in spite of its impressive size, the sūtra has remained virtually unread and unstudied in the West. Apart from a brief summary of the text by Csoma de Körös in 1836, it has not to our knowledge been the focus of any scholarship in English until now.
While little is known of its history in India, the sūtra was translated into Tibetan at the time of the early transmission period by the prolific Prajñāvarman and the lesser known Yeshé Nyingpo, and then revised and finalized by Śuddhasiṃha, the Kashmiri Sarvajñādeva, and the great translator and editor Kawa Paltsek. It was included in the Denkarma inventory of translated texts, thought to have been compiled in the early ninth century. The Denkarma simply mentions that it consisted of the equivalent of 7,500 ślokas in twenty-five bampo, or bundles.
The sūtra does not seem to have been translated into Chinese, and there is, to our knowledge, no extant Sanskrit manuscript. This English translation has been made from the Tibetan, based primarily on the version in the Degé Kangyur but also with reference to variants as recorded in the Comparative Edition.
The main doctrinal theme of the sūtra is the kinds of knowledge and wisdom specific to a tathāgata, particularly those usually known as the ten powers or strengths (Skt. bala, Tib. stobs)—although in this text these ten are not explicitly enumerated as such, and indeed the classification and scope of the qualities presented extends well beyond that usual set of ten (see i.9–i.10 below). The explanation takes place first in a long teaching that focuses on how these qualities make the Buddha unique compared to any other spiritual teacher, and later in the text when the Buddha himself recounts the roots of merit in his past that have allowed them to unfold in his awakened state.
The doctrinal content of the sūtra is structured around a narrative in which a sandalwood residence or temple has been constructed for the Buddha in a distant region, supervised by the monk Pūrṇa, who delivers a teaching. The Buddha is invited from afar to visit the temple, and does so by flying there with a large entourage. The excitement of the event causes a commotion among the nāgas in the nearby ocean, and the Buddha responds by flying to Lake Anavatapta to be received by a multitude of nāgas and their kings, and then also delivering a long teaching on events from his past lives.
The story is similar in many respects to an episode in the narrative known as The Exemplary Tale of Pūrṇa (Pūrṇāvadāna), widely disseminated in Sanskrit, Pali, Tibetan, and Chinese. It is found in Tibetan (like many such narratives) in the Vinaya section of the Kangyur in the Bhaiṣajyavastu (chapter 6 of the Vinayavastu, Toh 1), and in Sanskrit in the Divyāvadāna, a collection thought to have been compiled in Nepal in the seventeenth century from many much older sources. Between the narrative in this sūtra and the equivalent episode in The Exemplary Tale of Pūrṇa, there are a number of significant differences, and The Exemplary Tale of Pūrṇa records no lengthy teachings given at the time, whether by Pūrṇa or the Buddha. Nevertheless, the similarities are such that it is reasonable to suppose the Pūrṇa of this text to be—among the several disciples of the Buddha with the name Pūrṇa—the Pūrṇa whose full story is told in The Exemplary Tale of Pūrṇa, and who was originally a trader from Aparānta on the west coast of India. The full account in The Deeds explains what had led Pūrṇa back to this distant coastal homeland of his, and how he had come by the large quantity of sandalwood required to build a temple. Its narrative also supplies reasons why the building might have been reserved for the Buddha’s use alone—a notion that is echoed in this sūtra, but in the quite different form of a detailed discourse on some of the unique qualities that set the Buddha quite apart from anyone else.
Thematically, the sūtra can be divided into three parts: (1) a description of the Buddha’s omniscient wisdom, (2) the praises of the Buddha sung by several nāga kings, and (3) stories of the Buddha’s past lives. Although there are no formal chapter divisions in the Tibetan text, we have divided the translation into three corresponding chapters to allow easier navigation within this very long text.
The first part, after a brief introductory passage, comprises an extensive teaching addressed by Pūrṇa to the unnamed householder who is the temple’s master builder. From the householder’s opening statement, he also seems to be the sponsor, or one of the sponsors, of the building project, and he is at first concerned that the building will be left empty during the times when the Buddha resides elsewhere. Wishing to put his gift to good use, he suggests to Pūrṇa that perhaps other spiritual seekers could live in the temple whenever the Buddha is absent. In reply Pūrṇa explains why that would not be proper, since no other spiritual teacher possesses qualities that would warrant their occupying the omniscient one’s residence. To make his case, Pūrṇa now delivers an extensive teaching (which continues for more than two hundred pages) on the omniscient wisdom unique to the Buddha. Pūrṇa lists all the kinds of knowledge that the Buddha possesses in a format that is loosely structured around the often cited “ten powers of a buddha,” as well as the other awakened insights of a buddha, such as his fearlessness and correct understanding. This teaching is essentially an abhidharma exposition of awakened experience.
The enumerations of the Buddha’s qualities set out in this section are well known from numerous other sources, although Pūrṇa’s teaching does not always follow to the letter the traditional way these sets of qualities are structured. One common list of the Buddha’s ten powers of knowing (jñānabala), which appears frequently throughout both Pali and Sanskrit sources, is as follows:
1. Knowing what is possible and what is impossible (sthānāsthāna);
2. Knowing the ripening of karma (karmavipāka);
3. Knowing the various inclinations (nānādhimukti);
4. Knowing the various elements (nānādhātu);
5. Knowing the supreme and lesser faculties (indriyaparāpara);
6. Knowing the paths that lead to all destinations (sarvatragāminīpratipad);
7. Knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings (dhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyutthāna);
8. Knowing the recollection of past existences (pūrvanivāsānusmṛti);
9. Knowing death and rebirth (cyutyupapatti); and
10. Knowing the exhaustion of the defilements (āsravakṣaya).
While Pūrṇa’s presentation of the ten powers generally follows the above schema (though with several differences in the order), he also interrupts this structure with elaborations on the individual powers, which he breaks up into further subsections. At times, this results in extensive topical tangents in which numerous subcategories of abhidharma theory—including not only the elements and senses, but also cosmology, time, the workings of karma, the predispositions of beings, and so forth—are related to the Buddha’s omniscience. A number of references across these categories are interwoven with his explanations. As an aid to navigation in this long and complex passage, we have added subtitles, not in the Tibetan text, that also correlate (if incompletely) with the stories told in the third chapter (see below).
The unique contribution of Pūrṇa’s teaching is no doubt his attempt to relate each of the ten powers in turn—and many of their subdivisions, too—to each of the four truths of the noble ones (suffering, origin, cessation, and path) individually. For each type of knowledge unique to the fully awakened experience, we are told that the Buddha knows how it relates specifically to the knowledge of each of the four truths. The Buddha thus correctly knows how to employ every single one of his awakened qualities to bring the limitless beings under his sphere of influence to their own awakening.
This first part of the sūtra is characterized by extensive repetition, with only minor variations as the text progresses through the various lists of the Buddha’s awakened qualities and their relationship to the four truths. This rather stringent and repetitive language is of course reflected in the translation. To a contemporary audience, such continuous repetition may seem awkward and tedious, and even counterproductive to religious inspiration. However, it is important to remember that in the Indian Buddhist culture in which the sūtra emerged, sacred texts fulfilled functions quite different from those of contemporary literature, which is largely secular. Extensive repetition of key passages is integral to a number of Buddhist scriptures, serving important mnemonic purposes and perhaps therapeutic ones, too. Contemporary readers may choose either to skim this part of the sūtra, or to read it in its complete form and immerse themselves in the worldview that the text develops. This section does contain a great deal of detailed information; the many kinds of wisdom and knowledge that Pūrṇa enumerates, and the fields he describes as their purview, cover a huge range of subjects. The section concludes with a final set of fifty descriptions (1.416–1.465) of all these wisdoms as mere convention without any ultimate reality.
In the second part of the sūtra, the master builder asks Pūrṇa if it would be possible to invite the Buddha and his monastic community to the new building and offer them a banquet. Although the Buddha is far away in Śrāvastī, the master builder follows Pūrṇa’s advice and instructions on how to make offerings, pray to the Buddha, and invite him to come. The Buddha is aware of the invitation and responds to it by flying through the sky with five hundred of his monks, who arrive for the meal with many miraculous displays. The excitement of their arrival, and their reception by millions of gandharvas sent by Śakra, causes a great commotion among the nāgas in the nearby ocean, and after the meal the Buddha flies off to the nāga king Anavatapta’s lake to pacify and instruct them. Numerous nāgas bring him offerings and, one after the other, thirty-one nāga kings sing his praises. At the end of their songs the Buddha declares that they are now on the way to awakening.
This part of the sūtra echoes in some respects the various iterations of the narrative known as the Anavataptagāthā (Verses of Anavatapta) found in early Gandhārī manuscripts as well as in the Mūlasarvāstivāda Vinaya literature, in which (as one of his ten most important acts according to some versions) the Buddha flies to Lake Anavatapta with his monks. In the Mūlasarvāstivādin version (but not the Gandhārī text) of that narrative, as well as in the present sūtra (2.26–2.35), as a prelude Śāriputra and Maudgalyāyana engage in a humorous contest of supernatural powers. In all versions, at the lake, in the Anavataptagāthā many of the elders recite verses telling of the previous lives in which they aspired to become disciples, but here it is the nāga kings who recite verses of praise, and then the Buddha himself who relates—for most of the rest of the sūtra—the causes in his own previous lives that have led to his present qualities.
The third and final part of the sūtra forms in this way another extensive section (of almost three hundred Tibetan pages), in which the Buddha, at the request of one of the nāga kings and Maudgalyāyana, recounts the times in his past lives when specific spiritual trainings and religious activities led to his developing the insights that have now fully manifested in the form of his awakened knowledge. In a series of stories from his past, we are introduced to the individual events that produced thirty-three particular kinds of knowledge, as well as the precise relationship of each to the four truths of the noble ones. In this translation, we have added subtitles (not in the Tibetan) for each of these episodes. Typically, the stories recount unique trainings and practices that the aspiring bodhisattva undertook in order to serve beings. The accounts of those spiritual practices of his, that this third part of the sūtra thus presents as pathways to the specific insights of a buddha’s awakening, are set out in an order that corresponds closely to the order in which those same insights appear in the first part—they are a roadmap to the very qualities described by Pūrṇa earlier in the sūtra.
The sūtra, especially the long and detailed first part on the wisdoms and kinds of knowledge specific to a tathāgata, is potentially a rich canonical source for the enumerated topics set out in treatises such as the widely studied Abhidharmakośa and Abhidharmasamuccaya. Nevertheless, the sūtra does not seem to have been very widely cited, and the few Tibetan authors who mention it over the centuries tend to focus on details that diverge from those in other, better known sources.
In the thirteenth century, the renowned Kadampa master Chomden Rikpai Raldri (1227–1305) cited this sūtra as mentioning that the mistaken views can be enumerated into sixty-two kinds. Subsequently, the sūtra seems to have been taken up in large part by authors associated with the Sakya and Kagyü schools. The historian Butön (1290–1364) listed it in his famous annals of Buddhism and remarked that it was noteworthy in particular for providing an alternative term for the present eon. While our present age is commonly known to Buddhist cosmology as the Bhadrakalpa, or “Excellent Eon,” Butön highlights a passage in the sūtra stating that it may also be referred to as the “Vision of One Thousand Lotuses.” The sūtra’s mention of this name has been noted in other works, such as the extensive outline to the Lhasa Kangyur. Similarly, Gorampa Sönam Senge (1429–1489) highlights the text’s unique presentation of five, instead of four, māras, the fifth being the māra of karma. Taktsang Lotsawa Sherab Rinchen (b. 1405), in his renowned Understanding All Tenets, is one of a number of authors who cite the sūtra’s advice that bodhisattvas ought to become learned in treatises on all subjects.
Among noteworthy Kagyü scholars to have made reference to the text are Gö Lotsāwa Shönnu Pal (1392–1481). In his influential commentary on the Ratnagotravibhāga, Gö Lotsāwa calls on the sūtra to support his argument that non-Buddhists may attain the five superknowledges, yet in a way that is “not perfected.” Likewise, Drakpa Döndrub (1550–1617), an important Karma Kagyü master noted for his emphasis on the Prajñāpāramitā teachings, cited the text in his commentary on Atiśa’s Lamp for the Path to Awakening as a reference for understanding the lifespans of the gods in various god realms. Finally, the important Drikung Kagyü master, and first in the Chungtsang (chung tshang) incarnation lineage, Chökyi Drakpa (1595–1659), makes use of the text to support his argument that meditation experiences, if misinterpreted, can be the activity of Māra, a reference that could refer to any of a number of passages in the text.
It is curious that the rather few references to this sūtra made by Tibetan authors tend to focus more on its oddities than on its extensive scope. Its main theme—that the vast but also infinitely detailed knowledge of the Tathāgata place him in a category so far beyond even the most accomplished of other human beings as to represent an entirely different order—is an important one, and we are pleased to make it available for the first time to readers in English.
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great saṅgha of 1,250 monks. At that time, in the city of Transcending Virtue there was a householder, a master builder, who had engaged venerable Pūrṇa to oversee the construction of a temple with a sandalwood courtyard exclusively dedicated to the Blessed One, exclusively with the Blessed One in mind, and exclusively for the sake of the Blessed One. Subsequently, that temple with its sandalwood courtyard had been constructed and completed without delay.
At that point, the householder master builder said to venerable Pūrṇa, “Pūrṇa, although this temple has been made exclusively for the Blessed One, exclusively with the Blessed One in mind, and exclusively for the sake of the Blessed One, we should also let others use it. In that way this gift of mine will have a greater effect and my efforts will be meaningful. My gift must be put to good use. If I offer this temple and it is used, it will make me very happy.”
Venerable Pūrṇa, the superintendent, replied to the master builder, “Householder, no other ascetic or brahmin would be able to make use of this temple with its sandalwood courtyard, which has been built exclusively for the Blessed One, exclusively with the Blessed One in mind, and exclusively for the sake of the Blessed One. And why? Householder, because the Blessed One’s offering bowl, robes, sitting mat, clothing, park, walkway, seat, and dwelling place are objects venerated by gods and men, including divine beings, demons, Brahmā, ascetics, and brahmins. No one else can use them. And why? Because no ascetic or brahmin has such qualities. There is no ascetic or brahmin who has comparable qualities to the Blessed One, the thus-gone, worthy, perfect Buddha. His qualities are limitless. Householder, the Blessed One has countless qualities, inconceivable qualities, incomparable qualities, boundless qualities, and inexpressible qualities. Householder, the Blessed One has limitless knowledge, infinite knowledge, inconceivable knowledge, incomparable knowledge, boundless knowledge, and inexpressible knowledge.
“Householder, the Thus-Gone One correctly understands the knowledge of what is possible. He correctly understands the knowledge of the origin as related to knowledge of what is possible. He correctly understands the knowledge of cessation as related to knowledge of what is possible. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is possible.
“He correctly understands the knowledge of what is impossible. He correctly understands the knowledge of the origin as related to knowledge of what is impossible. He correctly understands the knowledge of cessation as related to knowledge of what is impossible. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is impossible.
“He correctly understands the knowledge of the past. He correctly understands the knowledge of the origin as related to knowledge of the past, the knowledge of cessation as related to knowledge of the past, and the knowledge of the path that leads to cessation as related to knowledge of the past.
“He correctly understands the knowledge of the future. He correctly understands the knowledge of the origin as related to knowledge of the future, the knowledge of cessation as related to knowledge of the future, and the knowledge of the path that leads to cessation as related to knowledge of the future.
“He correctly understands the knowledge of the present. He correctly understands the knowledge of the origin as related to knowledge of the present. He correctly understands the knowledge of cessation as related to knowledge of the present. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of the present.
“He correctly understands the knowledge of karma. He correctly understands the knowledge of the origin as related to knowledge of karma, the knowledge of cessation as related to knowledge of karma, and the knowledge of the path that leads to cessation as related to knowledge of karma.
“He correctly understands the knowledge of adopted actions. He correctly understands the knowledge of the origin as related to knowledge of adopted actions, the knowledge of cessation as related to knowledge of adopted actions, and the knowledge of the path that leads to cessation as related to knowledge of adopted actions.
“He correctly understands the knowledge of the contemplations of abodes. He correctly understands the knowledge of the origin as related to knowledge of the contemplations of abodes, the knowledge of cessation as related to knowledge of the contemplations of abodes, and the knowledge of the path that leads to cessation as related to knowledge of the contemplations of abodes.
“He correctly understands the knowledge of the contemplations of causes. He correctly understands the knowledge of the origin as related to knowledge of the contemplations of causes, the knowledge of cessation as related to knowledge of the contemplations of causes, and the knowledge of the path that leads to cessation as related to knowledge of the contemplations of causes.
“He correctly understands the knowledge of ripening. He correctly understands the knowledge of the origin as related to knowledge of ripening, the knowledge of cessation as related to knowledge of ripening, and the knowledge of the path that leads to cessation as related to knowledge of ripening.
“He correctly understands the knowledge of the paths that lead to all destinations. He correctly understands the knowledge of the origin as related to knowledge of the paths that lead to all destinations, the knowledge of cessation as related to knowledge of the paths that lead to all destinations, and the knowledge of the path that leads to cessation as related to knowledge of the paths that lead to all destinations.
“He correctly understands the knowledge of the several elements. He correctly understands the knowledge of the origin as related to knowledge of the several elements, the knowledge of cessation as related to knowledge of the several elements, and the knowledge of the path that leads to cessation as related to knowledge of the several elements.
“He correctly understands the knowledge of the various elements. He correctly understands the knowledge of the origin as related to knowledge of the various elements, the knowledge of cessation as related to knowledge of the various elements, and the knowledge of the path that leads to cessation as related to knowledge of the various elements.
“He correctly understands the knowledge of the world. He correctly understands the knowledge of the origin as related to knowledge of the world, the knowledge of cessation as related to knowledge of the world, and the knowledge of the path that leads to cessation as related to knowledge of the world.
“He correctly understands the knowledge of several inclinations. He correctly understands the knowledge of the origin as related to knowledge of several inclinations, the knowledge of cessation as related to knowledge of several inclinations, and the knowledge of the path that leads to cessation as related to knowledge of several inclinations.
“He correctly understands the knowledge of various inclinations. He correctly understands the knowledge of the origin as related to knowledge of various inclinations, the knowledge of cessation as related to knowledge of various inclinations, and the knowledge of the path that leads to cessation as related to knowledge of various inclinations.
“He correctly understands the knowledge of the faculties. He correctly understands the knowledge of the origin as related to knowledge of the faculties, the knowledge of cessation as related to knowledge of the faculties, and the knowledge of the path that leads to cessation as related to knowledge of the faculties.
“He correctly understands the knowledge of the powers. He correctly understands the knowledge of the origin as related to knowledge of the powers, the knowledge of cessation as related to knowledge of the powers, and the knowledge of the path that leads to cessation as related to knowledge of the powers.
“He correctly understands the knowledge of diligence. He correctly understands the knowledge of the origin as related to knowledge of diligence, the knowledge of cessation as related to knowledge of diligence, and the knowledge of the path that leads to cessation as related to knowledge of diligence.
“He correctly understands the knowledge of the levels. He correctly understands the knowledge of the origin as related to knowledge of the levels, the knowledge of cessation as related to knowledge of the levels, and the knowledge of the path that leads to cessation as related to knowledge of the levels.
“He correctly understands the knowledge of concentration. He correctly understands the knowledge of the origin as related to knowledge of concentration, the knowledge of cessation as related to knowledge of concentration, and the knowledge of the path that leads to cessation as related to knowledge of concentration.
“He correctly understands the knowledge of liberation. He correctly understands the knowledge of the origin as related to knowledge of liberation, the knowledge of cessation as related to knowledge of liberation, and the knowledge of the path that leads to cessation as related to knowledge of liberation.
“He correctly understands the knowledge of absorption. He correctly understands the knowledge of the origin as related to knowledge of absorption, the knowledge of cessation as related to knowledge of absorption, and the knowledge of the path that leads to cessation as related to knowledge of absorption.
“He correctly understands the knowledge of equilibrium. He correctly understands the knowledge of the origin as related to knowledge of equilibrium, the knowledge of cessation as related to knowledge of equilibrium, and the knowledge of the path that leads to cessation as related to knowledge of equilibrium.
“He correctly understands the knowledge of affliction. He correctly understands the knowledge of the origin as related to knowledge of affliction, the knowledge of cessation as related to knowledge of affliction, and the knowledge of the path that leads to cessation as related to knowledge of affliction.
“He correctly understands the knowledge of purification. He correctly understands the knowledge of the origin as related to knowledge of purification, the knowledge of cessation as related to knowledge of purification, and the knowledge of the path that leads to cessation as related to knowledge of purification.
“He correctly understands the knowledge of abiding. He correctly understands the knowledge of the origin as related to knowledge of abiding, the knowledge of cessation as related to knowledge of abiding, and the knowledge of the path that leads to cessation as related to knowledge of abiding.
“He correctly understands the knowledge of the past. He correctly understands the knowledge of the origin as related to knowledge of the past, the knowledge of cessation as related to knowledge of the past, and the knowledge of the path that leads to cessation as related to knowledge of the past.
“He correctly understands the knowledge of past existences. He correctly understands the knowledge of the origin as related to knowledge of past existences, the knowledge of cessation as related to knowledge of past existences, and the knowledge of the path that leads to cessation as related to knowledge of past existences.
“He correctly understands the knowledge of the future. He correctly understands the knowledge of the origin as related to knowledge of the future, the knowledge of cessation as related to knowledge of the future, and the knowledge of the path that leads to cessation as related to knowledge of the future.
“He correctly understands the knowledge of the divine eye. He correctly understands the knowledge of the origin as related to knowledge of the divine eye, the knowledge of cessation as related to knowledge of the divine eye, and the knowledge of the path that leads to cessation as related to knowledge of the divine eye.
“He correctly understands the knowledge of death. He correctly understands the knowledge of the origin as related to knowledge of death, the knowledge of cessation as related to knowledge of death, and the knowledge of the path that leads to cessation as related to knowledge of death.
“He correctly understands the knowledge of birth. He correctly understands the knowledge of the origin as related to knowledge of birth, the knowledge of cessation as related to knowledge of birth, and the knowledge of the path that leads to cessation as related to knowledge of birth.
“He correctly understands the knowledge of the defilement of desire. He correctly understands the knowledge of the origin as related to knowledge of the defilement of desire, the knowledge of cessation as related to knowledge of the defilement of desire, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of desire.
“He correctly understands the knowledge of the defilement of existence. He correctly understands the knowledge of the origin as related to knowledge of the defilement of existence, the knowledge of cessation as related to knowledge of the defilement of existence, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of existence.
“He correctly understands the knowledge of the defilement of views. He correctly understands the knowledge of the origin as related to knowledge of the defilement of views, the knowledge of cessation as related to knowledge of the defilement of views, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of views.
“He correctly understands the knowledge of the defilement of ignorance. He correctly understands the knowledge of the origin as related to knowledge of the defilement of ignorance, the knowledge of cessation as related to knowledge of the defilement of ignorance, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of ignorance.
“He correctly understands the knowledge of exhaustion. He correctly understands the knowledge of the origin as related to knowledge of exhaustion, the knowledge of cessation as related to knowledge of exhaustion, and the knowledge of the path that leads to cessation as related to knowledge of exhaustion.
“He correctly understands the knowledge of no-birth. He correctly understands the knowledge of the origin as related to knowledge of no-birth, the knowledge of cessation as related to knowledge of no-birth, and the knowledge of the path that leads to cessation as related to knowledge of no-birth.
“He correctly understands the knowledge of fearlessness. He correctly understands the knowledge of the origin as related to knowledge of fearlessness, the knowledge of cessation as related to knowledge of fearlessness, and the knowledge of the path that leads to cessation as related to knowledge of fearlessness.
“He correctly understands the knowledge of the correct understandings. He correctly understands the knowledge of the origin as related to knowledge of the correct understandings, the knowledge of cessation as related to knowledge of the correct understandings, and the knowledge of the path that leads to cessation as related to knowledge of the correct understandings.
“He correctly understands the knowledge of the powers of the Thus-Gone One. He correctly understands the knowledge of the origin as related to knowledge of the powers of the Thus-Gone One, the knowledge of cessation as related to knowledge of the powers of the Thus-Gone One, and the knowledge of the path that leads to cessation as related to knowledge of the powers of the Thus-Gone One.
“He correctly understands the knowledge of the characteristics of the Thus-Gone One’s wisdom. He correctly understands the knowledge of the origin as related to knowledge of the characteristics of the Thus-Gone One’s wisdom, the knowledge of cessation as related to knowledge of the characteristics of the Thus-Gone One’s wisdom, and the knowledge of the path that leads to cessation as related to knowledge of the characteristics of the Thus-Gone One’s wisdom.
“He correctly understands the knowledge of the abodes of the Thus-Gone One. He correctly understands the knowledge of the origin as related to knowledge of the abodes of the Thus-Gone One, the knowledge of cessation as related to knowledge of the abodes of the Thus-Gone One, and the knowledge of the path that leads to cessation as related to knowledge of the abodes of the Thus-Gone One.
“He correctly understands the knowledge of the Thus-Gone One’s faculties. He correctly understands the knowledge of the origin as related to knowledge of the Thus-Gone One’s faculties, the knowledge of cessation as related to knowledge of the Thus-Gone One’s faculties, and the knowledge of the path that leads to cessation as related to knowledge of the Thus-Gone One’s faculties.
“He correctly understands the knowledge of physical actions. He correctly understands the knowledge of the origin as related to knowledge of physical actions, the knowledge of cessation as related to knowledge of physical actions, and the knowledge of the path that leads to cessation as related to knowledge of physical actions.
“He correctly understands the knowledge of verbal actions. He correctly understands the knowledge of the origin as related to knowledge of verbal actions, the knowledge of cessation as related to knowledge of verbal actions, and the knowledge of the path that leads to cessation as related to knowledge of verbal actions.
“He correctly understands the knowledge of mental actions. He correctly understands the knowledge of the origin as related to knowledge of mental actions, the knowledge of cessation as related to knowledge of mental actions, and the knowledge of the path that leads to cessation as related to knowledge of mental actions.
“He correctly understands the knowledge of the preceding. He correctly understands the knowledge of the origin as related to knowledge of the preceding, the knowledge of cessation as related to knowledge of the preceding, and the knowledge of the path that leads to cessation as related to knowledge of the preceding.
“He correctly understands the knowledge of the subsequent. He correctly understands the knowledge of the origin as related to knowledge of the subsequent, the knowledge of cessation as related to knowledge of the subsequent, and the knowledge of the path that leads to cessation as related to knowledge of the subsequent.
“He correctly understands the knowledge of decay. He correctly understands the knowledge of the origin as related to knowledge of decay, the knowledge of cessation as related to knowledge of decay, and the knowledge of the path that leads to cessation as related to knowledge of decay.
“He correctly understands the knowledge of omniscience. He correctly understands the knowledge of the origin as related to knowledge of omniscience, the knowledge of cessation as related to knowledge of omniscience, and the knowledge of the path that leads to cessation as related to knowledge of omniscience.
“Householder, that is the first teaching on the Blessed One’s extensive wisdom. Now listen as I explain this.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of what is possible. Householder, this is how the Thus-Gone One knows it. It is possible and feasible that the ripening of negative physical actions is undesirable, repulsive, and unpleasant. It is also possible and feasible that the ripening of negative verbal actions and negative mental actions is undesirable, repulsive, and unpleasant. It is also possible and feasible that by committing negative physical acts, after the body decays and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also possible and feasible that when negative verbal acts and negative mental acts ripen, after the body decays and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also possible and feasible that the ripening of positive physical actions is desirable, beautiful, and pleasant. It is also possible and feasible that the ripening of positive verbal actions and positive mental actions creates something desirable, beautiful, and pleasant. It is also possible and feasible that by committing positive physical acts, after the body disintegrates and one dies, one will take birth into the joyful destinies of the higher realms. It is also possible and feasible that by committing positive verbal acts and positive mental acts, after the body disintegrates and one dies, one will take birth into the joyful destinies of the higher realms. It is also possible and feasible that some people willingly end the life of their mother. It is also possible and feasible that some people willingly end the life of their father. It is also possible and feasible that some people willingly end the life of the worthy hearers of the Thus-Gone One. It is also possible and feasible that some people cause a schism in the community of the hearers. It is also possible and feasible that some people with evil intentions draw blood from the body of the Thus-Gone One. It is also possible and feasible that some common people adopt the views of extremists as taught by non-Buddhist teachers and engage in their practices. In this way, seeking purification, they apply themselves to this training because of perceiving many benefits and auspicious qualities in such religious practitioners and brahmins. Then, having turned to what those ascetics and brahmins have taught, they say to others, ‘You must meet this venerable teacher! You have to understand this view!’ It is also possible and feasible that some people obtain the eight human existences. It is also possible and feasible that a man can become Brahmā, Māra, or a brahmin. It is also possible and feasible that a man can become a universal monarch. It is also possible and feasible that a man can become a thus-gone, worthy, perfect buddha. It is also possible and feasible that only one thus-gone one appears within a single world. Householder, this is how the Thus-Gone One correctly understands the knowledge of what is possible.
“Householder, moreover, the Thus-Gone One correctly understands the knowledge of the state of all beings. He knows which person is a vessel for the teachings of the buddhas, which person is a vessel for the teachings of the solitary buddhas, and which person is a vessel for the teachings of the hearers. Householder, in this way, the Thus-Gone One correctly understands the knowledge of what is possible. When the Thus-Gone One is asked about the knowledge of what is possible, he can respond for an eon. He can respond for one hundred eons, or one thousand eons, or one hundred thousand eons, or one million eons, or ten million eons, or a quadrillion eons, or one hundred quadrillion eons, or an immeasurable number of eons. He can reply for innumerable, inconceivable, incomparable, immeasurable, and inexpressible eons. He can reply for an immeasurable number of immeasurable eons, and an immeasurable number of innumerable eons, and an immeasurable number of inconceivable eons, and an immeasurable number of incomparable eons, and an immeasurable number of inestimable eons, and an immeasurable number of inexpressible eons. He can respond for an immeasurable number of innumerable eons, and an innumerable number of innumerable eons, and an inconceivable number of innumerable eons, and an incomparable number of innumerable eons, and an inestimable number of innumerable eons, and an inexpressible number of innumerable eons; and an immeasurable number of inconceivable eons, and an innumerable and inconceivable number of inconceivable eons, and an incomparable number of inconceivable eons, and an inestimable number of inconceivable eons; and an immeasurable number of incomparable eons, and an innumerable number of incomparable eons, and an inconceivable number of incomparable eons, and an incomparable number of incomparable eons, and an inestimable number of incomparable eons, and an inexpressible number of incomparable eons, and an immeasurable number of incomparable eons; and an innumerable number of inestimable eons, and an inconceivable number of inestimable eons, and an inestimable number of inestimable eons, and an inexpressible number of inestimable eons; and an inexpressible number of innumerable eons, and an inexpressible number of inconceivable eons, an inexpressible number of incomparable eons, and an inexpressible number of inexpressible and inestimable eons. Thus, his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality and thus has inexhaustible eloquence when asked regarding any topic of his knowledge. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is possible. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of what is possible. The Thus-Gone One has a correct understanding whether he considers impermanence, suffering, inner phenomena, results, unease, evil, harm, the lesser, disintegration, movement, destruction, epidemics, emptiness, lack of self, discomfort, shortcomings, or deliverance. That is called knowing the origin as related to knowledge of what is possible and this is what the Thus-Gone One correctly understands. Moreover, householder, this is how the Thus-Gone One knows: ‘Since these people have produced roots of virtue with billions of thus-gone ones, they have become certain with regard to knowing what is possible.’ Householder, in this way the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is possible. When the Thus-Gone One is asked about knowing the origin as related to knowledge of what is possible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way the Thus-Gone One possesses inexhaustible eloquence when asked about knowing the origin as related to knowledge of what is possible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is possible. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of what is possible. Moreover, householder, this is how the Thus-Gone One knows: When an assemblage is lacking there is an obstruction of knowledge, but when an assemblage takes place, knowledge of what is possible arises. Moreover, this is primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is possible. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of what is possible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way the Thus-Gone One possesses inexhaustible eloquence when asked about the knowledge of cessation as related to knowledge of what is possible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is possible. Householder, the Thus-Gone One correctly understands the knowledge by which he knows, understands, and actualizes the knowledge of the path that leads to cessation as related to knowledge of what is possible. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. That is called knowledge of the path that leads to cessation as related to knowledge of what is possible. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of what is possible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way the Thus-Gone One possesses inexhaustible eloquence when asked about knowledge of the path that leads to cessation as related to knowledge of what is possible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of what is impossible. Householder, this is how the Thus-Gone One knows it. It is impossible and unfeasible that the ripening of negative physical actions is desirable, beautiful, and pleasant. It is also impossible and unfeasible that the ripening of negative verbal actions and negative mental actions is desirable, beautiful, and pleasant. It is also impossible and unfeasible that the ripening of negative physical, verbal, and mental acts leads to birth in a delightful destiny within the higher realms after the body disintegrates and one dies. It is also impossible and unfeasible that the ripening of positive physical actions is undesirable, repulsive, and unpleasant. The same applies to positive verbal and mental acts. It is also impossible and unfeasible that by committing positive physical acts, after the body disintegrates and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also impossible and unfeasible that by committing positive verbal and mental acts, after the body disintegrates and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also impossible and unfeasible that people who have the correct view would willingly end the life of their mother, or their father, or a worthy one, or cause a schism in the saṅgha, or with evil intentions draw blood from the body of the Thus-Gone One. It is also impossible and unfeasible that people who have the correct view would adopt the teachings of other extremist teachers and the views of such teachers, and engage in their practices. They will not perceive any benefits or auspicious qualities in such religious practitioners and brahmins, nor will they adopt what those ascetics and brahmins have taught, and say to others, ‘You must meet this venerable teacher! You have to understand this view!’ It is also impossible and unfeasible that people who have the correct view obtain the eight human existences. It is also impossible and unfeasible that a woman can become Śakra, Māra, or Brahmā in that very body. It is also impossible and unfeasible that a woman can become a universal monarch in that very body. It is also impossible and unfeasible that a woman can become a thus-gone, worthy, perfect buddha in that very body. It is also impossible and unfeasible that two thus-gone ones can appear in a single world. Householder, this is how the Thus-Gone One correctly understands the knowledge of what is impossible.
“Householder, moreover, the Thus-Gone One correctly understands the state of beings who have become impossible recipients. He knows who is averse to billions of buddhas and who therefore is not a vessel for the teachings of the buddhas, the teachings of the solitary buddhas, or the teachings of the hearers. In this way, the Thus-Gone One correctly understands the knowledge of what is impossible. When the Thus-Gone One is asked about what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is impossible. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of what is impossible. Whether he considers permanence, no suffering, no disease, lack of results, lack of unease, no evil, no other, no disintegration, no movement, no destruction, no epidemic, no emptiness, existence of a self, lack of comfort, lack of faults, no harm, or no opposition, that is called knowing the origin as related to knowledge of what is impossible. That is what the Thus-Gone One knows, understands, and actualizes. Therefore, the wisdom of the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is impossible. That is called knowing the origin as related to knowledge of what is impossible. When the Thus-Gone One is asked about knowing the origin as related to what is impossible, he can respond for an eon and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way, when the Thus-Gone One is asked about the knowledge of the origin as related to what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since he possesses inexhaustible eloquence. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is impossible. Householder, the Thus-Gone One correctly understands it in this way. He understands that when sentient beings do not rely on the Thus-Gone One, they are included under the knowledge of the origin as related to knowledge of what is impossible. However, if they rely on the Thus-Gone One, the origin ceases. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is impossible. Moreover, householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of what is impossible. Moreover, he knows it to be primordially unborn. Householder, in this way the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is impossible. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is impossible. Householder, the Thus-Gone One correctly understands it in this way. The extreme delusion that produces ignorance with regard to impossible teachings, taught by extremely deluded people, is devoid of essential existence. Thus, since all phenomena lack intrinsic existence, the phenomena of extreme delusion also do not exist. Householder, thus does the Thus-Gone One correctly understand the knowledge of the path that leads to cessation as related to knowledge of what is impossible. Moreover, householder, the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is impossible whether he contemplates insipidity, or whether he contemplates no shortcomings, or whether he contemplates no deliverance. The Thus-Gone One correctly understands this. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way, when the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the past. Householder, the Thus-Gone One correctly understands all buddhas, buddha realms, and beings that appeared in an immeasurable number of previous eons. He correctly understands the buddhas, buddha realms, and beings that appeared in an innumerable, inconceivable, incomparable, inestimable, and inexpressible number of previous eons. He correctly understands the buddhas, buddha realms, and beings that appeared in an immeasurable number of immeasurable previous eons, an innumerable number of immeasurable previous eons, an inconceivable number of immeasurable previous eons, an incomparable number of immeasurable previous eons, and an inexpressible number of immeasurable previous eons. In this way he knows the buddhas, buddha realms, and beings of the previous eons all the way back to an immeasurable number of inexpressible previous eons, an innumerable number of inexpressible previous eons, an inconceivable number of inexpressible previous eons, an incomparable number of inexpressible previous eons, an inestimable number of inexpressible previous eons, and an inexpressible number of inexpressible previous eons. To know, see, perceive, realize, understand, and be learned about this is called knowing the past, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about knowing the past, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard. As for the origin, cessation, and path, they are as previously taught.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the future. Householder, the Thus-Gone One correctly understands all of the buddhas, buddha realms, and beings of an immeasurable number of future eons. He correctly understands the buddhas, buddha realms, and beings of an innumerable, inconceivable, incomparable, inestimable, and inexpressible number of future eons. He correctly understands the buddhas, buddha realms, and beings in an immeasurable number of immeasurable future eons, an innumerable number of immeasurable future eons, an inconceivable number of immeasurable future eons, an incomparable number of immeasurable future eons, and an inexpressible number of immeasurable future eons. In this way he genuinely knows the buddhas, buddha realms, and beings of the future eons all the way until the buddhas, buddha realms, and beings of an inexpressible number of inexpressible future eons. To know, see, perceive, realize, understand, and be learned about this is called knowing the future, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about his knowledge of the future, he can respond for an eon, up to an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard. As for the origin, cessation, and path, they are as previously taught.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the present. Householder, the Thus-Gone One correctly understands all of the buddhas, buddha realms, and beings to the east. He correctly understands the innumerable, inconceivable, incomparable, inestimable, and inexpressible number of present buddhas, buddha realms, and beings. He correctly understands the buddhas, buddha realms, and beings of the present eon up to an inexpressible figure of inexpressible numbers. To know, see, perceive, realize, understand, and be learned about this is called knowing the present, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the present, he can respond for an eon, up to an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard. As for the origin, cessation, and path, they are as previously taught.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of karma. Householder, the Thus-Gone One correctly understands the four types of adopted karmic actions. What are these four? They are the karma experienced in this life, the karma experienced in the next life, the karma experienced in subsequent lives, and the karma that is not experienced. To know, see, perceive, realize, understand, and be learned about this is called knowing karma, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about this he can respond for an eon, up to an inexpressible number of inexpressible eons, and so forth, until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of karma. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of karma. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of karma, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of karma. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of karma. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of karma. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of karma, he can respond for an eon, up to an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of karma. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of karma. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. Householder, in this way the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of karma. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of karma, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of adopted actions. Householder, the Thus-Gone One correctly understands four types of adopted karmic actions. What are these four? They are the adopted karmic actions where present suffering ripens into future suffering, where present happiness ripens into future suffering, where present suffering ripens into future happiness, and where present happiness ripens into future happiness.
“What is the adopted karmic action where present suffering ripens into future suffering? It is an adopted karmic action that is scorned by wise mendicants and brahmins. It is to adopt the ten unvirtuous courses of action, which are adopted out of fierce desire, anger, and delusion, such that the suffering of poverty is also adopted. It is something that the wise must scorn in terms of this life, and not wish for in a future ripening. This adopted karmic action entails suffering in the present and also as it ripens in the future.
“What is the adopted karmic action where present happiness ripens into future suffering? It is to adopt the ten unvirtuous courses of action due to fierce desire, anger, and delusion, or because of an Almighty. In this life it may be classified as pleasant, and childish beings will praise it. However, the wise will scorn it as in the future it brings unwanted consequences and turns into suffering. This adopted karmic action that is praised by childish beings and scorned by the wise is pleasant in the present but painful in the future.
“What is the adopted karmic action where present suffering ripens into future happiness? It is to adopt the ten virtuous courses of action while still being immersed in the experience of actions due to involvement with fierce desire, anger, and delusion. For example, while overcome by the experience of poverty, one still adopts a proper outlook. The learned ones will embrace this situation, enduring suffering and what is unpleasant, while adopting all that is virtuous, including the noble Dharma. This is the adopted karmic action where present suffering ripens into future happiness.
“What is the adopted karmic action where present happiness ripens into future happiness? It is to adopt a proper mindset based on having few desires, little anger, and little delusion, combined with a bright intelligence. One adopts the path of the ten virtues and enjoys perfect circumstances, yet one is not under the influence of an Almighty, or haughtiness, but one is grounded in virtue. Already in this life one will be happy and experience pleasant circumstances, while being praised by the learned. In the future as well one’s experience will be desirable, beautiful, and pleasant. This is the adopted karmic action where one is happy in this life and the future ripening is pleasant as well.
“To know, see, perceive, realize, understand, and be skillful about this is called knowing adopted actions, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of adopted actions. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of adopted actions. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of adopted actions. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of adopted actions. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of adopted actions. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of adopted actions. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of adopted actions. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of abodes. Householder, the Thus-Gone One correctly understands them in this way: ‘This action will ripen among the beings in hell. This action will ripen among the beings in the animal realm. This action will ripen in the realm of the Lord of Death. This action will ripen in the demigod realm. This action will ripen in the realm of humans. This action will ripen in the Heaven of the Four Great Kings. This action will ripen in the Heaven of the Thirty-Three. This action will ripen in the Heaven Free from Strife. This action will ripen in the Heaven of Joy. This action will ripen in the Heaven of Delighting in Emanations. This action will ripen in the Heaven of Making Use of Others’ Emanations. This action will ripen in the Abode of Brahmā. These actions will ripen in the Brahmā Realm, the Heaven of the High Priests of Brahmā, and the Heaven of Great Brahmā, respectively. These actions will ripen in the Heaven of Light, the Heaven of Limited Light, the Heaven of Limitless Light, and the Luminous Heaven, respectively. These actions will ripen in the Heaven of Virtue, the Heaven of Limited Virtue, the Heaven of Limitless Virtue, and the Heaven of Perfected Virtue, respectively. These actions will ripen in the Greater Heaven, the Heaven of Lesser Greatness, the Heaven of Limitless Greatness, and the Heaven of Great Fruition, respectively. These actions will ripen in the Unlofty Heaven, the Heaven of No Hardship, the Sublime Heaven, the Gorgeous Heaven, and the Highest Heaven, respectively. This action will ripen in the abode of no notion. These actions will ripen in the abodes of the sphere of limitless space, the sphere of limitless consciousness, the sphere of nothing whatsoever, and the sphere of neither notion nor no notion, respectively. This action will ripen within the abodes of saṃsāra. This action will ripen in the abode of those who enter nirvāṇa.’ Householder, this is how the Thus-Gone One correctly understands the knowledge of abodes. When the Thus-Gone One is asked about the knowledge of abodes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of abodes. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of abodes. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of abodes, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of abodes. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of abodes. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of abodes. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of abodes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of abodes. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of abodes. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of abodes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of causes. Householder, the Thus-Gone One correctly understands the causes, conditions, and reasons that actualize the ripening of karma for beings to be born in hell. Likewise, the Thus-Gone One correctly understands the causes, conditions, and reasons that actualize the ripening of karma for beings to be born in the animal realm, the realm of the Lord of Death, the demigod realm, the human realm, the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’ Emanations, the Brahmā Realm, the Heaven of the High Priests of Brahmā, the Heaven of the Retinue of Brahmā, the Heaven of Great Brahmā, the Heaven of Light, the Heaven of Limited Light, the Heaven of Limitless Light, and the Luminous Heaven, the Heaven of Virtue, the Heaven of Limited Virtue, the Heaven of Limitless Virtue, and the Heaven of Perfected Virtue, the Greater Heaven, the Heaven of Lesser Greatness, the Heaven of Limitless Greatness, and the Heaven of Great Fruition, the Unlofty Heaven, the Heaven of No Hardship, the Sublime Heaven, the Gorgeous Heaven, and the Highest Heaven, and the abode of beings without notions, respectively. The Thus-Gone One correctly understands the causes, conditions, and reasons that actualize the ripening of karma. Householder, this is how the Thus-Gone One correctly understands the knowledge of causes. When the Thus-Gone One is asked about the knowledge of causes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of the causes of beings. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of causes. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of causes, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of causes. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of causes. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of causes. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of causes, he can respond for an inexpressible number of inexpressible eons, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of causes. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of the path that leads to cessation as related to knowledge of causes. This is so whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance. Householder, this is how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of causes. Householder, when the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of causes, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of ripening. Householder, this is how the Thus-Gone One correctly understands: ‘This ripening of karma will unfold among the beings in hell. This ripening of karma will unfold in the animal realm. This ripening of karma will unfold in the realm of the Lord of Death, and so forth, up until…. This ripening of karma will unfold in the sphere of neither notion nor no notion.’ The Thus-Gone One also correctly understands: ‘Such ripening of karma will not unfold. That karma has no creator. That ripening of karma will not be experienced.’ Householder, this is how the Thus-Gone One correctly understands the knowledge of ripening. When the Thus-Gone One is asked about the knowledge of ripening, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
The Buddha’s disciple, the monk Pūrṇa, oversees the construction of a temple dedicated to the Buddha in a distant southern city. When the master builder suggests that the building may be used by others in the Buddha’s absence, Pūrṇa argues that no one but an omniscient buddha may rightly take up residence there. Enumerating the kinds of knowledge that are unique to a buddha’s perfect awakening, Pūrṇa then delivers a lengthy exposition that also relates each of these qualities to the knowledge of the four truths. Following Pūrṇa’s teaching, the master builder invites the Buddha and his followers from afar to the inauguration of the newly built structure. They arrive, flying through the sky. After the inauguration, the Buddha flies with his monks to the shores of Lake Anavatapta, where he receives the worship of numerous nāga kings, teaches and inspires them, and predicts their awakening. At Maudgalyāyana’s request, the Buddha then recounts each of the specific events in his past lives that ultimately led to the unfolding of each of his particular kinds of knowledge.
This long sūtra thus serves as a detailed guide to the different aspects of the Buddha’s awakened wisdom, particularly those that, in many accounts of the qualities of buddhahood, are known as the ten powers or strengths.
Translated by the Dharmachakra Translation Committee under the guidance of Chökyi Nyima Rinpoche. The translation was produced by Andreas Doctor, Zachary Beer, and Thomas Doctor. Andreas Doctor checked the translation against the Tibetan and edited the text.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
This sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty, is one of the longer works in the Kangyur, filling no less than five hundred fifty Tibetan pages in the Degé Kangyur. However, in spite of its impressive size, the sūtra has remained virtually unread and unstudied in the West. Apart from a brief summary of the text by Csoma de Körös in 1836, it has not to our knowledge been the focus of any scholarship in English until now.
While little is known of its history in India, the sūtra was translated into Tibetan at the time of the early transmission period by the prolific Prajñāvarman and the lesser known Yeshé Nyingpo, and then revised and finalized by Śuddhasiṃha, the Kashmiri Sarvajñādeva, and the great translator and editor Kawa Paltsek. It was included in the Denkarma inventory of translated texts, thought to have been compiled in the early ninth century. The Denkarma simply mentions that it consisted of the equivalent of 7,500 ślokas in twenty-five bampo, or bundles.
The sūtra does not seem to have been translated into Chinese, and there is, to our knowledge, no extant Sanskrit manuscript. This English translation has been made from the Tibetan, based primarily on the version in the Degé Kangyur but also with reference to variants as recorded in the Comparative Edition.
The main doctrinal theme of the sūtra is the kinds of knowledge and wisdom specific to a tathāgata, particularly those usually known as the ten powers or strengths (Skt. bala, Tib. stobs)—although in this text these ten are not explicitly enumerated as such, and indeed the classification and scope of the qualities presented extends well beyond that usual set of ten (see i.9–i.10 below). The explanation takes place first in a long teaching that focuses on how these qualities make the Buddha unique compared to any other spiritual teacher, and later in the text when the Buddha himself recounts the roots of merit in his past that have allowed them to unfold in his awakened state.
The doctrinal content of the sūtra is structured around a narrative in which a sandalwood residence or temple has been constructed for the Buddha in a distant region, supervised by the monk Pūrṇa, who delivers a teaching. The Buddha is invited from afar to visit the temple, and does so by flying there with a large entourage. The excitement of the event causes a commotion among the nāgas in the nearby ocean, and the Buddha responds by flying to Lake Anavatapta to be received by a multitude of nāgas and their kings, and then also delivering a long teaching on events from his past lives.
The story is similar in many respects to an episode in the narrative known as The Exemplary Tale of Pūrṇa (Pūrṇāvadāna), widely disseminated in Sanskrit, Pali, Tibetan, and Chinese. It is found in Tibetan (like many such narratives) in the Vinaya section of the Kangyur in the Bhaiṣajyavastu (chapter 6 of the Vinayavastu, Toh 1), and in Sanskrit in the Divyāvadāna, a collection thought to have been compiled in Nepal in the seventeenth century from many much older sources. Between the narrative in this sūtra and the equivalent episode in The Exemplary Tale of Pūrṇa, there are a number of significant differences, and The Exemplary Tale of Pūrṇa records no lengthy teachings given at the time, whether by Pūrṇa or the Buddha. Nevertheless, the similarities are such that it is reasonable to suppose the Pūrṇa of this text to be—among the several disciples of the Buddha with the name Pūrṇa—the Pūrṇa whose full story is told in The Exemplary Tale of Pūrṇa, and who was originally a trader from Aparānta on the west coast of India. The full account in The Deeds explains what had led Pūrṇa back to this distant coastal homeland of his, and how he had come by the large quantity of sandalwood required to build a temple. Its narrative also supplies reasons why the building might have been reserved for the Buddha’s use alone—a notion that is echoed in this sūtra, but in the quite different form of a detailed discourse on some of the unique qualities that set the Buddha quite apart from anyone else.
Thematically, the sūtra can be divided into three parts: (1) a description of the Buddha’s omniscient wisdom, (2) the praises of the Buddha sung by several nāga kings, and (3) stories of the Buddha’s past lives. Although there are no formal chapter divisions in the Tibetan text, we have divided the translation into three corresponding chapters to allow easier navigation within this very long text.
The first part, after a brief introductory passage, comprises an extensive teaching addressed by Pūrṇa to the unnamed householder who is the temple’s master builder. From the householder’s opening statement, he also seems to be the sponsor, or one of the sponsors, of the building project, and he is at first concerned that the building will be left empty during the times when the Buddha resides elsewhere. Wishing to put his gift to good use, he suggests to Pūrṇa that perhaps other spiritual seekers could live in the temple whenever the Buddha is absent. In reply Pūrṇa explains why that would not be proper, since no other spiritual teacher possesses qualities that would warrant their occupying the omniscient one’s residence. To make his case, Pūrṇa now delivers an extensive teaching (which continues for more than two hundred pages) on the omniscient wisdom unique to the Buddha. Pūrṇa lists all the kinds of knowledge that the Buddha possesses in a format that is loosely structured around the often cited “ten powers of a buddha,” as well as the other awakened insights of a buddha, such as his fearlessness and correct understanding. This teaching is essentially an abhidharma exposition of awakened experience.
The enumerations of the Buddha’s qualities set out in this section are well known from numerous other sources, although Pūrṇa’s teaching does not always follow to the letter the traditional way these sets of qualities are structured. One common list of the Buddha’s ten powers of knowing (jñānabala), which appears frequently throughout both Pali and Sanskrit sources, is as follows:
1. Knowing what is possible and what is impossible (sthānāsthāna);
2. Knowing the ripening of karma (karmavipāka);
3. Knowing the various inclinations (nānādhimukti);
4. Knowing the various elements (nānādhātu);
5. Knowing the supreme and lesser faculties (indriyaparāpara);
6. Knowing the paths that lead to all destinations (sarvatragāminīpratipad);
7. Knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings (dhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyutthāna);
8. Knowing the recollection of past existences (pūrvanivāsānusmṛti);
9. Knowing death and rebirth (cyutyupapatti); and
10. Knowing the exhaustion of the defilements (āsravakṣaya).
While Pūrṇa’s presentation of the ten powers generally follows the above schema (though with several differences in the order), he also interrupts this structure with elaborations on the individual powers, which he breaks up into further subsections. At times, this results in extensive topical tangents in which numerous subcategories of abhidharma theory—including not only the elements and senses, but also cosmology, time, the workings of karma, the predispositions of beings, and so forth—are related to the Buddha’s omniscience. A number of references across these categories are interwoven with his explanations. As an aid to navigation in this long and complex passage, we have added subtitles, not in the Tibetan text, that also correlate (if incompletely) with the stories told in the third chapter (see below).
The unique contribution of Pūrṇa’s teaching is no doubt his attempt to relate each of the ten powers in turn—and many of their subdivisions, too—to each of the four truths of the noble ones (suffering, origin, cessation, and path) individually. For each type of knowledge unique to the fully awakened experience, we are told that the Buddha knows how it relates specifically to the knowledge of each of the four truths. The Buddha thus correctly knows how to employ every single one of his awakened qualities to bring the limitless beings under his sphere of influence to their own awakening.
This first part of the sūtra is characterized by extensive repetition, with only minor variations as the text progresses through the various lists of the Buddha’s awakened qualities and their relationship to the four truths. This rather stringent and repetitive language is of course reflected in the translation. To a contemporary audience, such continuous repetition may seem awkward and tedious, and even counterproductive to religious inspiration. However, it is important to remember that in the Indian Buddhist culture in which the sūtra emerged, sacred texts fulfilled functions quite different from those of contemporary literature, which is largely secular. Extensive repetition of key passages is integral to a number of Buddhist scriptures, serving important mnemonic purposes and perhaps therapeutic ones, too. Contemporary readers may choose either to skim this part of the sūtra, or to read it in its complete form and immerse themselves in the worldview that the text develops. This section does contain a great deal of detailed information; the many kinds of wisdom and knowledge that Pūrṇa enumerates, and the fields he describes as their purview, cover a huge range of subjects. The section concludes with a final set of fifty descriptions (1.416–1.465) of all these wisdoms as mere convention without any ultimate reality.
In the second part of the sūtra, the master builder asks Pūrṇa if it would be possible to invite the Buddha and his monastic community to the new building and offer them a banquet. Although the Buddha is far away in Śrāvastī, the master builder follows Pūrṇa’s advice and instructions on how to make offerings, pray to the Buddha, and invite him to come. The Buddha is aware of the invitation and responds to it by flying through the sky with five hundred of his monks, who arrive for the meal with many miraculous displays. The excitement of their arrival, and their reception by millions of gandharvas sent by Śakra, causes a great commotion among the nāgas in the nearby ocean, and after the meal the Buddha flies off to the nāga king Anavatapta’s lake to pacify and instruct them. Numerous nāgas bring him offerings and, one after the other, thirty-one nāga kings sing his praises. At the end of their songs the Buddha declares that they are now on the way to awakening.
This part of the sūtra echoes in some respects the various iterations of the narrative known as the Anavataptagāthā (Verses of Anavatapta) found in early Gandhārī manuscripts as well as in the Mūlasarvāstivāda Vinaya literature, in which (as one of his ten most important acts according to some versions) the Buddha flies to Lake Anavatapta with his monks. In the Mūlasarvāstivādin version (but not the Gandhārī text) of that narrative, as well as in the present sūtra (2.26–2.35), as a prelude Śāriputra and Maudgalyāyana engage in a humorous contest of supernatural powers. In all versions, at the lake, in the Anavataptagāthā many of the elders recite verses telling of the previous lives in which they aspired to become disciples, but here it is the nāga kings who recite verses of praise, and then the Buddha himself who relates—for most of the rest of the sūtra—the causes in his own previous lives that have led to his present qualities.
The third and final part of the sūtra forms in this way another extensive section (of almost three hundred Tibetan pages), in which the Buddha, at the request of one of the nāga kings and Maudgalyāyana, recounts the times in his past lives when specific spiritual trainings and religious activities led to his developing the insights that have now fully manifested in the form of his awakened knowledge. In a series of stories from his past, we are introduced to the individual events that produced thirty-three particular kinds of knowledge, as well as the precise relationship of each to the four truths of the noble ones. In this translation, we have added subtitles (not in the Tibetan) for each of these episodes. Typically, the stories recount unique trainings and practices that the aspiring bodhisattva undertook in order to serve beings. The accounts of those spiritual practices of his, that this third part of the sūtra thus presents as pathways to the specific insights of a buddha’s awakening, are set out in an order that corresponds closely to the order in which those same insights appear in the first part—they are a roadmap to the very qualities described by Pūrṇa earlier in the sūtra.
The sūtra, especially the long and detailed first part on the wisdoms and kinds of knowledge specific to a tathāgata, is potentially a rich canonical source for the enumerated topics set out in treatises such as the widely studied Abhidharmakośa and Abhidharmasamuccaya. Nevertheless, the sūtra does not seem to have been very widely cited, and the few Tibetan authors who mention it over the centuries tend to focus on details that diverge from those in other, better known sources.
In the thirteenth century, the renowned Kadampa master Chomden Rikpai Raldri (1227–1305) cited this sūtra as mentioning that the mistaken views can be enumerated into sixty-two kinds. Subsequently, the sūtra seems to have been taken up in large part by authors associated with the Sakya and Kagyü schools. The historian Butön (1290–1364) listed it in his famous annals of Buddhism and remarked that it was noteworthy in particular for providing an alternative term for the present eon. While our present age is commonly known to Buddhist cosmology as the Bhadrakalpa, or “Excellent Eon,” Butön highlights a passage in the sūtra stating that it may also be referred to as the “Vision of One Thousand Lotuses.” The sūtra’s mention of this name has been noted in other works, such as the extensive outline to the Lhasa Kangyur. Similarly, Gorampa Sönam Senge (1429–1489) highlights the text’s unique presentation of five, instead of four, māras, the fifth being the māra of karma. Taktsang Lotsawa Sherab Rinchen (b. 1405), in his renowned Understanding All Tenets, is one of a number of authors who cite the sūtra’s advice that bodhisattvas ought to become learned in treatises on all subjects.
Among noteworthy Kagyü scholars to have made reference to the text are Gö Lotsāwa Shönnu Pal (1392–1481). In his influential commentary on the Ratnagotravibhāga, Gö Lotsāwa calls on the sūtra to support his argument that non-Buddhists may attain the five superknowledges, yet in a way that is “not perfected.” Likewise, Drakpa Döndrub (1550–1617), an important Karma Kagyü master noted for his emphasis on the Prajñāpāramitā teachings, cited the text in his commentary on Atiśa’s Lamp for the Path to Awakening as a reference for understanding the lifespans of the gods in various god realms. Finally, the important Drikung Kagyü master, and first in the Chungtsang (chung tshang) incarnation lineage, Chökyi Drakpa (1595–1659), makes use of the text to support his argument that meditation experiences, if misinterpreted, can be the activity of Māra, a reference that could refer to any of a number of passages in the text.
It is curious that the rather few references to this sūtra made by Tibetan authors tend to focus more on its oddities than on its extensive scope. Its main theme—that the vast but also infinitely detailed knowledge of the Tathāgata place him in a category so far beyond even the most accomplished of other human beings as to represent an entirely different order—is an important one, and we are pleased to make it available for the first time to readers in English.
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great saṅgha of 1,250 monks. At that time, in the city of Transcending Virtue there was a householder, a master builder, who had engaged venerable Pūrṇa to oversee the construction of a temple with a sandalwood courtyard exclusively dedicated to the Blessed One, exclusively with the Blessed One in mind, and exclusively for the sake of the Blessed One. Subsequently, that temple with its sandalwood courtyard had been constructed and completed without delay.
At that point, the householder master builder said to venerable Pūrṇa, “Pūrṇa, although this temple has been made exclusively for the Blessed One, exclusively with the Blessed One in mind, and exclusively for the sake of the Blessed One, we should also let others use it. In that way this gift of mine will have a greater effect and my efforts will be meaningful. My gift must be put to good use. If I offer this temple and it is used, it will make me very happy.”
Venerable Pūrṇa, the superintendent, replied to the master builder, “Householder, no other ascetic or brahmin would be able to make use of this temple with its sandalwood courtyard, which has been built exclusively for the Blessed One, exclusively with the Blessed One in mind, and exclusively for the sake of the Blessed One. And why? Householder, because the Blessed One’s offering bowl, robes, sitting mat, clothing, park, walkway, seat, and dwelling place are objects venerated by gods and men, including divine beings, demons, Brahmā, ascetics, and brahmins. No one else can use them. And why? Because no ascetic or brahmin has such qualities. There is no ascetic or brahmin who has comparable qualities to the Blessed One, the thus-gone, worthy, perfect Buddha. His qualities are limitless. Householder, the Blessed One has countless qualities, inconceivable qualities, incomparable qualities, boundless qualities, and inexpressible qualities. Householder, the Blessed One has limitless knowledge, infinite knowledge, inconceivable knowledge, incomparable knowledge, boundless knowledge, and inexpressible knowledge.
“Householder, the Thus-Gone One correctly understands the knowledge of what is possible. He correctly understands the knowledge of the origin as related to knowledge of what is possible. He correctly understands the knowledge of cessation as related to knowledge of what is possible. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is possible.
“He correctly understands the knowledge of what is impossible. He correctly understands the knowledge of the origin as related to knowledge of what is impossible. He correctly understands the knowledge of cessation as related to knowledge of what is impossible. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is impossible.
“He correctly understands the knowledge of the past. He correctly understands the knowledge of the origin as related to knowledge of the past, the knowledge of cessation as related to knowledge of the past, and the knowledge of the path that leads to cessation as related to knowledge of the past.
“He correctly understands the knowledge of the future. He correctly understands the knowledge of the origin as related to knowledge of the future, the knowledge of cessation as related to knowledge of the future, and the knowledge of the path that leads to cessation as related to knowledge of the future.
“He correctly understands the knowledge of the present. He correctly understands the knowledge of the origin as related to knowledge of the present. He correctly understands the knowledge of cessation as related to knowledge of the present. He correctly understands the knowledge of the path that leads to cessation as related to knowledge of the present.
“He correctly understands the knowledge of karma. He correctly understands the knowledge of the origin as related to knowledge of karma, the knowledge of cessation as related to knowledge of karma, and the knowledge of the path that leads to cessation as related to knowledge of karma.
“He correctly understands the knowledge of adopted actions. He correctly understands the knowledge of the origin as related to knowledge of adopted actions, the knowledge of cessation as related to knowledge of adopted actions, and the knowledge of the path that leads to cessation as related to knowledge of adopted actions.
“He correctly understands the knowledge of the contemplations of abodes. He correctly understands the knowledge of the origin as related to knowledge of the contemplations of abodes, the knowledge of cessation as related to knowledge of the contemplations of abodes, and the knowledge of the path that leads to cessation as related to knowledge of the contemplations of abodes.
“He correctly understands the knowledge of the contemplations of causes. He correctly understands the knowledge of the origin as related to knowledge of the contemplations of causes, the knowledge of cessation as related to knowledge of the contemplations of causes, and the knowledge of the path that leads to cessation as related to knowledge of the contemplations of causes.
“He correctly understands the knowledge of ripening. He correctly understands the knowledge of the origin as related to knowledge of ripening, the knowledge of cessation as related to knowledge of ripening, and the knowledge of the path that leads to cessation as related to knowledge of ripening.
“He correctly understands the knowledge of the paths that lead to all destinations. He correctly understands the knowledge of the origin as related to knowledge of the paths that lead to all destinations, the knowledge of cessation as related to knowledge of the paths that lead to all destinations, and the knowledge of the path that leads to cessation as related to knowledge of the paths that lead to all destinations.
“He correctly understands the knowledge of the several elements. He correctly understands the knowledge of the origin as related to knowledge of the several elements, the knowledge of cessation as related to knowledge of the several elements, and the knowledge of the path that leads to cessation as related to knowledge of the several elements.
“He correctly understands the knowledge of the various elements. He correctly understands the knowledge of the origin as related to knowledge of the various elements, the knowledge of cessation as related to knowledge of the various elements, and the knowledge of the path that leads to cessation as related to knowledge of the various elements.
“He correctly understands the knowledge of the world. He correctly understands the knowledge of the origin as related to knowledge of the world, the knowledge of cessation as related to knowledge of the world, and the knowledge of the path that leads to cessation as related to knowledge of the world.
“He correctly understands the knowledge of several inclinations. He correctly understands the knowledge of the origin as related to knowledge of several inclinations, the knowledge of cessation as related to knowledge of several inclinations, and the knowledge of the path that leads to cessation as related to knowledge of several inclinations.
“He correctly understands the knowledge of various inclinations. He correctly understands the knowledge of the origin as related to knowledge of various inclinations, the knowledge of cessation as related to knowledge of various inclinations, and the knowledge of the path that leads to cessation as related to knowledge of various inclinations.
“He correctly understands the knowledge of the faculties. He correctly understands the knowledge of the origin as related to knowledge of the faculties, the knowledge of cessation as related to knowledge of the faculties, and the knowledge of the path that leads to cessation as related to knowledge of the faculties.
“He correctly understands the knowledge of the powers. He correctly understands the knowledge of the origin as related to knowledge of the powers, the knowledge of cessation as related to knowledge of the powers, and the knowledge of the path that leads to cessation as related to knowledge of the powers.
“He correctly understands the knowledge of diligence. He correctly understands the knowledge of the origin as related to knowledge of diligence, the knowledge of cessation as related to knowledge of diligence, and the knowledge of the path that leads to cessation as related to knowledge of diligence.
“He correctly understands the knowledge of the levels. He correctly understands the knowledge of the origin as related to knowledge of the levels, the knowledge of cessation as related to knowledge of the levels, and the knowledge of the path that leads to cessation as related to knowledge of the levels.
“He correctly understands the knowledge of concentration. He correctly understands the knowledge of the origin as related to knowledge of concentration, the knowledge of cessation as related to knowledge of concentration, and the knowledge of the path that leads to cessation as related to knowledge of concentration.
“He correctly understands the knowledge of liberation. He correctly understands the knowledge of the origin as related to knowledge of liberation, the knowledge of cessation as related to knowledge of liberation, and the knowledge of the path that leads to cessation as related to knowledge of liberation.
“He correctly understands the knowledge of absorption. He correctly understands the knowledge of the origin as related to knowledge of absorption, the knowledge of cessation as related to knowledge of absorption, and the knowledge of the path that leads to cessation as related to knowledge of absorption.
“He correctly understands the knowledge of equilibrium. He correctly understands the knowledge of the origin as related to knowledge of equilibrium, the knowledge of cessation as related to knowledge of equilibrium, and the knowledge of the path that leads to cessation as related to knowledge of equilibrium.
“He correctly understands the knowledge of affliction. He correctly understands the knowledge of the origin as related to knowledge of affliction, the knowledge of cessation as related to knowledge of affliction, and the knowledge of the path that leads to cessation as related to knowledge of affliction.
“He correctly understands the knowledge of purification. He correctly understands the knowledge of the origin as related to knowledge of purification, the knowledge of cessation as related to knowledge of purification, and the knowledge of the path that leads to cessation as related to knowledge of purification.
“He correctly understands the knowledge of abiding. He correctly understands the knowledge of the origin as related to knowledge of abiding, the knowledge of cessation as related to knowledge of abiding, and the knowledge of the path that leads to cessation as related to knowledge of abiding.
“He correctly understands the knowledge of the past. He correctly understands the knowledge of the origin as related to knowledge of the past, the knowledge of cessation as related to knowledge of the past, and the knowledge of the path that leads to cessation as related to knowledge of the past.
“He correctly understands the knowledge of past existences. He correctly understands the knowledge of the origin as related to knowledge of past existences, the knowledge of cessation as related to knowledge of past existences, and the knowledge of the path that leads to cessation as related to knowledge of past existences.
“He correctly understands the knowledge of the future. He correctly understands the knowledge of the origin as related to knowledge of the future, the knowledge of cessation as related to knowledge of the future, and the knowledge of the path that leads to cessation as related to knowledge of the future.
“He correctly understands the knowledge of the divine eye. He correctly understands the knowledge of the origin as related to knowledge of the divine eye, the knowledge of cessation as related to knowledge of the divine eye, and the knowledge of the path that leads to cessation as related to knowledge of the divine eye.
“He correctly understands the knowledge of death. He correctly understands the knowledge of the origin as related to knowledge of death, the knowledge of cessation as related to knowledge of death, and the knowledge of the path that leads to cessation as related to knowledge of death.
“He correctly understands the knowledge of birth. He correctly understands the knowledge of the origin as related to knowledge of birth, the knowledge of cessation as related to knowledge of birth, and the knowledge of the path that leads to cessation as related to knowledge of birth.
“He correctly understands the knowledge of the defilement of desire. He correctly understands the knowledge of the origin as related to knowledge of the defilement of desire, the knowledge of cessation as related to knowledge of the defilement of desire, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of desire.
“He correctly understands the knowledge of the defilement of existence. He correctly understands the knowledge of the origin as related to knowledge of the defilement of existence, the knowledge of cessation as related to knowledge of the defilement of existence, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of existence.
“He correctly understands the knowledge of the defilement of views. He correctly understands the knowledge of the origin as related to knowledge of the defilement of views, the knowledge of cessation as related to knowledge of the defilement of views, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of views.
“He correctly understands the knowledge of the defilement of ignorance. He correctly understands the knowledge of the origin as related to knowledge of the defilement of ignorance, the knowledge of cessation as related to knowledge of the defilement of ignorance, and the knowledge of the path that leads to cessation as related to knowledge of the defilement of ignorance.
“He correctly understands the knowledge of exhaustion. He correctly understands the knowledge of the origin as related to knowledge of exhaustion, the knowledge of cessation as related to knowledge of exhaustion, and the knowledge of the path that leads to cessation as related to knowledge of exhaustion.
“He correctly understands the knowledge of no-birth. He correctly understands the knowledge of the origin as related to knowledge of no-birth, the knowledge of cessation as related to knowledge of no-birth, and the knowledge of the path that leads to cessation as related to knowledge of no-birth.
“He correctly understands the knowledge of fearlessness. He correctly understands the knowledge of the origin as related to knowledge of fearlessness, the knowledge of cessation as related to knowledge of fearlessness, and the knowledge of the path that leads to cessation as related to knowledge of fearlessness.
“He correctly understands the knowledge of the correct understandings. He correctly understands the knowledge of the origin as related to knowledge of the correct understandings, the knowledge of cessation as related to knowledge of the correct understandings, and the knowledge of the path that leads to cessation as related to knowledge of the correct understandings.
“He correctly understands the knowledge of the powers of the Thus-Gone One. He correctly understands the knowledge of the origin as related to knowledge of the powers of the Thus-Gone One, the knowledge of cessation as related to knowledge of the powers of the Thus-Gone One, and the knowledge of the path that leads to cessation as related to knowledge of the powers of the Thus-Gone One.
“He correctly understands the knowledge of the characteristics of the Thus-Gone One’s wisdom. He correctly understands the knowledge of the origin as related to knowledge of the characteristics of the Thus-Gone One’s wisdom, the knowledge of cessation as related to knowledge of the characteristics of the Thus-Gone One’s wisdom, and the knowledge of the path that leads to cessation as related to knowledge of the characteristics of the Thus-Gone One’s wisdom.
“He correctly understands the knowledge of the abodes of the Thus-Gone One. He correctly understands the knowledge of the origin as related to knowledge of the abodes of the Thus-Gone One, the knowledge of cessation as related to knowledge of the abodes of the Thus-Gone One, and the knowledge of the path that leads to cessation as related to knowledge of the abodes of the Thus-Gone One.
“He correctly understands the knowledge of the Thus-Gone One’s faculties. He correctly understands the knowledge of the origin as related to knowledge of the Thus-Gone One’s faculties, the knowledge of cessation as related to knowledge of the Thus-Gone One’s faculties, and the knowledge of the path that leads to cessation as related to knowledge of the Thus-Gone One’s faculties.
“He correctly understands the knowledge of physical actions. He correctly understands the knowledge of the origin as related to knowledge of physical actions, the knowledge of cessation as related to knowledge of physical actions, and the knowledge of the path that leads to cessation as related to knowledge of physical actions.
“He correctly understands the knowledge of verbal actions. He correctly understands the knowledge of the origin as related to knowledge of verbal actions, the knowledge of cessation as related to knowledge of verbal actions, and the knowledge of the path that leads to cessation as related to knowledge of verbal actions.
“He correctly understands the knowledge of mental actions. He correctly understands the knowledge of the origin as related to knowledge of mental actions, the knowledge of cessation as related to knowledge of mental actions, and the knowledge of the path that leads to cessation as related to knowledge of mental actions.
“He correctly understands the knowledge of the preceding. He correctly understands the knowledge of the origin as related to knowledge of the preceding, the knowledge of cessation as related to knowledge of the preceding, and the knowledge of the path that leads to cessation as related to knowledge of the preceding.
“He correctly understands the knowledge of the subsequent. He correctly understands the knowledge of the origin as related to knowledge of the subsequent, the knowledge of cessation as related to knowledge of the subsequent, and the knowledge of the path that leads to cessation as related to knowledge of the subsequent.
“He correctly understands the knowledge of decay. He correctly understands the knowledge of the origin as related to knowledge of decay, the knowledge of cessation as related to knowledge of decay, and the knowledge of the path that leads to cessation as related to knowledge of decay.
“He correctly understands the knowledge of omniscience. He correctly understands the knowledge of the origin as related to knowledge of omniscience, the knowledge of cessation as related to knowledge of omniscience, and the knowledge of the path that leads to cessation as related to knowledge of omniscience.
“Householder, that is the first teaching on the Blessed One’s extensive wisdom. Now listen as I explain this.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of what is possible. Householder, this is how the Thus-Gone One knows it. It is possible and feasible that the ripening of negative physical actions is undesirable, repulsive, and unpleasant. It is also possible and feasible that the ripening of negative verbal actions and negative mental actions is undesirable, repulsive, and unpleasant. It is also possible and feasible that by committing negative physical acts, after the body decays and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also possible and feasible that when negative verbal acts and negative mental acts ripen, after the body decays and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also possible and feasible that the ripening of positive physical actions is desirable, beautiful, and pleasant. It is also possible and feasible that the ripening of positive verbal actions and positive mental actions creates something desirable, beautiful, and pleasant. It is also possible and feasible that by committing positive physical acts, after the body disintegrates and one dies, one will take birth into the joyful destinies of the higher realms. It is also possible and feasible that by committing positive verbal acts and positive mental acts, after the body disintegrates and one dies, one will take birth into the joyful destinies of the higher realms. It is also possible and feasible that some people willingly end the life of their mother. It is also possible and feasible that some people willingly end the life of their father. It is also possible and feasible that some people willingly end the life of the worthy hearers of the Thus-Gone One. It is also possible and feasible that some people cause a schism in the community of the hearers. It is also possible and feasible that some people with evil intentions draw blood from the body of the Thus-Gone One. It is also possible and feasible that some common people adopt the views of extremists as taught by non-Buddhist teachers and engage in their practices. In this way, seeking purification, they apply themselves to this training because of perceiving many benefits and auspicious qualities in such religious practitioners and brahmins. Then, having turned to what those ascetics and brahmins have taught, they say to others, ‘You must meet this venerable teacher! You have to understand this view!’ It is also possible and feasible that some people obtain the eight human existences. It is also possible and feasible that a man can become Brahmā, Māra, or a brahmin. It is also possible and feasible that a man can become a universal monarch. It is also possible and feasible that a man can become a thus-gone, worthy, perfect buddha. It is also possible and feasible that only one thus-gone one appears within a single world. Householder, this is how the Thus-Gone One correctly understands the knowledge of what is possible.
“Householder, moreover, the Thus-Gone One correctly understands the knowledge of the state of all beings. He knows which person is a vessel for the teachings of the buddhas, which person is a vessel for the teachings of the solitary buddhas, and which person is a vessel for the teachings of the hearers. Householder, in this way, the Thus-Gone One correctly understands the knowledge of what is possible. When the Thus-Gone One is asked about the knowledge of what is possible, he can respond for an eon. He can respond for one hundred eons, or one thousand eons, or one hundred thousand eons, or one million eons, or ten million eons, or a quadrillion eons, or one hundred quadrillion eons, or an immeasurable number of eons. He can reply for innumerable, inconceivable, incomparable, immeasurable, and inexpressible eons. He can reply for an immeasurable number of immeasurable eons, and an immeasurable number of innumerable eons, and an immeasurable number of inconceivable eons, and an immeasurable number of incomparable eons, and an immeasurable number of inestimable eons, and an immeasurable number of inexpressible eons. He can respond for an immeasurable number of innumerable eons, and an innumerable number of innumerable eons, and an inconceivable number of innumerable eons, and an incomparable number of innumerable eons, and an inestimable number of innumerable eons, and an inexpressible number of innumerable eons; and an immeasurable number of inconceivable eons, and an innumerable and inconceivable number of inconceivable eons, and an incomparable number of inconceivable eons, and an inestimable number of inconceivable eons; and an immeasurable number of incomparable eons, and an innumerable number of incomparable eons, and an inconceivable number of incomparable eons, and an incomparable number of incomparable eons, and an inestimable number of incomparable eons, and an inexpressible number of incomparable eons, and an immeasurable number of incomparable eons; and an innumerable number of inestimable eons, and an inconceivable number of inestimable eons, and an inestimable number of inestimable eons, and an inexpressible number of inestimable eons; and an inexpressible number of innumerable eons, and an inexpressible number of inconceivable eons, an inexpressible number of incomparable eons, and an inexpressible number of inexpressible and inestimable eons. Thus, his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality and thus has inexhaustible eloquence when asked regarding any topic of his knowledge. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is possible. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of what is possible. The Thus-Gone One has a correct understanding whether he considers impermanence, suffering, inner phenomena, results, unease, evil, harm, the lesser, disintegration, movement, destruction, epidemics, emptiness, lack of self, discomfort, shortcomings, or deliverance. That is called knowing the origin as related to knowledge of what is possible and this is what the Thus-Gone One correctly understands. Moreover, householder, this is how the Thus-Gone One knows: ‘Since these people have produced roots of virtue with billions of thus-gone ones, they have become certain with regard to knowing what is possible.’ Householder, in this way the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is possible. When the Thus-Gone One is asked about knowing the origin as related to knowledge of what is possible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way the Thus-Gone One possesses inexhaustible eloquence when asked about knowing the origin as related to knowledge of what is possible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is possible. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of what is possible. Moreover, householder, this is how the Thus-Gone One knows: When an assemblage is lacking there is an obstruction of knowledge, but when an assemblage takes place, knowledge of what is possible arises. Moreover, this is primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is possible. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of what is possible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way the Thus-Gone One possesses inexhaustible eloquence when asked about the knowledge of cessation as related to knowledge of what is possible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is possible. Householder, the Thus-Gone One correctly understands the knowledge by which he knows, understands, and actualizes the knowledge of the path that leads to cessation as related to knowledge of what is possible. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. That is called knowledge of the path that leads to cessation as related to knowledge of what is possible. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of what is possible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way the Thus-Gone One possesses inexhaustible eloquence when asked about knowledge of the path that leads to cessation as related to knowledge of what is possible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of what is impossible. Householder, this is how the Thus-Gone One knows it. It is impossible and unfeasible that the ripening of negative physical actions is desirable, beautiful, and pleasant. It is also impossible and unfeasible that the ripening of negative verbal actions and negative mental actions is desirable, beautiful, and pleasant. It is also impossible and unfeasible that the ripening of negative physical, verbal, and mental acts leads to birth in a delightful destiny within the higher realms after the body disintegrates and one dies. It is also impossible and unfeasible that the ripening of positive physical actions is undesirable, repulsive, and unpleasant. The same applies to positive verbal and mental acts. It is also impossible and unfeasible that by committing positive physical acts, after the body disintegrates and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also impossible and unfeasible that by committing positive verbal and mental acts, after the body disintegrates and one dies, one will fall into the sad destinies of the lower realms and take birth in the hells. It is also impossible and unfeasible that people who have the correct view would willingly end the life of their mother, or their father, or a worthy one, or cause a schism in the saṅgha, or with evil intentions draw blood from the body of the Thus-Gone One. It is also impossible and unfeasible that people who have the correct view would adopt the teachings of other extremist teachers and the views of such teachers, and engage in their practices. They will not perceive any benefits or auspicious qualities in such religious practitioners and brahmins, nor will they adopt what those ascetics and brahmins have taught, and say to others, ‘You must meet this venerable teacher! You have to understand this view!’ It is also impossible and unfeasible that people who have the correct view obtain the eight human existences. It is also impossible and unfeasible that a woman can become Śakra, Māra, or Brahmā in that very body. It is also impossible and unfeasible that a woman can become a universal monarch in that very body. It is also impossible and unfeasible that a woman can become a thus-gone, worthy, perfect buddha in that very body. It is also impossible and unfeasible that two thus-gone ones can appear in a single world. Householder, this is how the Thus-Gone One correctly understands the knowledge of what is impossible.
“Householder, moreover, the Thus-Gone One correctly understands the state of beings who have become impossible recipients. He knows who is averse to billions of buddhas and who therefore is not a vessel for the teachings of the buddhas, the teachings of the solitary buddhas, or the teachings of the hearers. In this way, the Thus-Gone One correctly understands the knowledge of what is impossible. When the Thus-Gone One is asked about what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is impossible. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of what is impossible. Whether he considers permanence, no suffering, no disease, lack of results, lack of unease, no evil, no other, no disintegration, no movement, no destruction, no epidemic, no emptiness, existence of a self, lack of comfort, lack of faults, no harm, or no opposition, that is called knowing the origin as related to knowledge of what is impossible. That is what the Thus-Gone One knows, understands, and actualizes. Therefore, the wisdom of the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of what is impossible. That is called knowing the origin as related to knowledge of what is impossible. When the Thus-Gone One is asked about knowing the origin as related to what is impossible, he can respond for an eon and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way, when the Thus-Gone One is asked about the knowledge of the origin as related to what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since he possesses inexhaustible eloquence. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is impossible. Householder, the Thus-Gone One correctly understands it in this way. He understands that when sentient beings do not rely on the Thus-Gone One, they are included under the knowledge of the origin as related to knowledge of what is impossible. However, if they rely on the Thus-Gone One, the origin ceases. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is impossible. Moreover, householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of what is impossible. Moreover, he knows it to be primordially unborn. Householder, in this way the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of what is impossible. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is impossible. Householder, the Thus-Gone One correctly understands it in this way. The extreme delusion that produces ignorance with regard to impossible teachings, taught by extremely deluded people, is devoid of essential existence. Thus, since all phenomena lack intrinsic existence, the phenomena of extreme delusion also do not exist. Householder, thus does the Thus-Gone One correctly understand the knowledge of the path that leads to cessation as related to knowledge of what is impossible. Moreover, householder, the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of what is impossible whether he contemplates insipidity, or whether he contemplates no shortcomings, or whether he contemplates no deliverance. The Thus-Gone One correctly understands this. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Householder, you may wonder why that is. It is because in his wisdom the Thus-Gone One knows the matchless sphere of reality. In this way, when the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of what is impossible, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the past. Householder, the Thus-Gone One correctly understands all buddhas, buddha realms, and beings that appeared in an immeasurable number of previous eons. He correctly understands the buddhas, buddha realms, and beings that appeared in an innumerable, inconceivable, incomparable, inestimable, and inexpressible number of previous eons. He correctly understands the buddhas, buddha realms, and beings that appeared in an immeasurable number of immeasurable previous eons, an innumerable number of immeasurable previous eons, an inconceivable number of immeasurable previous eons, an incomparable number of immeasurable previous eons, and an inexpressible number of immeasurable previous eons. In this way he knows the buddhas, buddha realms, and beings of the previous eons all the way back to an immeasurable number of inexpressible previous eons, an innumerable number of inexpressible previous eons, an inconceivable number of inexpressible previous eons, an incomparable number of inexpressible previous eons, an inestimable number of inexpressible previous eons, and an inexpressible number of inexpressible previous eons. To know, see, perceive, realize, understand, and be learned about this is called knowing the past, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about knowing the past, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard. As for the origin, cessation, and path, they are as previously taught.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the future. Householder, the Thus-Gone One correctly understands all of the buddhas, buddha realms, and beings of an immeasurable number of future eons. He correctly understands the buddhas, buddha realms, and beings of an innumerable, inconceivable, incomparable, inestimable, and inexpressible number of future eons. He correctly understands the buddhas, buddha realms, and beings in an immeasurable number of immeasurable future eons, an innumerable number of immeasurable future eons, an inconceivable number of immeasurable future eons, an incomparable number of immeasurable future eons, and an inexpressible number of immeasurable future eons. In this way he genuinely knows the buddhas, buddha realms, and beings of the future eons all the way until the buddhas, buddha realms, and beings of an inexpressible number of inexpressible future eons. To know, see, perceive, realize, understand, and be learned about this is called knowing the future, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about his knowledge of the future, he can respond for an eon, up to an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard. As for the origin, cessation, and path, they are as previously taught.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the present. Householder, the Thus-Gone One correctly understands all of the buddhas, buddha realms, and beings to the east. He correctly understands the innumerable, inconceivable, incomparable, inestimable, and inexpressible number of present buddhas, buddha realms, and beings. He correctly understands the buddhas, buddha realms, and beings of the present eon up to an inexpressible figure of inexpressible numbers. To know, see, perceive, realize, understand, and be learned about this is called knowing the present, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the present, he can respond for an eon, up to an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, with his unimpeded wisdom vision he will enjoy this temple with its sandalwood courtyard. As for the origin, cessation, and path, they are as previously taught.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of karma. Householder, the Thus-Gone One correctly understands the four types of adopted karmic actions. What are these four? They are the karma experienced in this life, the karma experienced in the next life, the karma experienced in subsequent lives, and the karma that is not experienced. To know, see, perceive, realize, understand, and be learned about this is called knowing karma, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about this he can respond for an eon, up to an inexpressible number of inexpressible eons, and so forth, until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of karma. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of karma. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of karma, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of karma. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of karma. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of karma. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of karma, he can respond for an eon, up to an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of karma. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of karma. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. Householder, in this way the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of karma. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of karma, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of adopted actions. Householder, the Thus-Gone One correctly understands four types of adopted karmic actions. What are these four? They are the adopted karmic actions where present suffering ripens into future suffering, where present happiness ripens into future suffering, where present suffering ripens into future happiness, and where present happiness ripens into future happiness.
“What is the adopted karmic action where present suffering ripens into future suffering? It is an adopted karmic action that is scorned by wise mendicants and brahmins. It is to adopt the ten unvirtuous courses of action, which are adopted out of fierce desire, anger, and delusion, such that the suffering of poverty is also adopted. It is something that the wise must scorn in terms of this life, and not wish for in a future ripening. This adopted karmic action entails suffering in the present and also as it ripens in the future.
“What is the adopted karmic action where present happiness ripens into future suffering? It is to adopt the ten unvirtuous courses of action due to fierce desire, anger, and delusion, or because of an Almighty. In this life it may be classified as pleasant, and childish beings will praise it. However, the wise will scorn it as in the future it brings unwanted consequences and turns into suffering. This adopted karmic action that is praised by childish beings and scorned by the wise is pleasant in the present but painful in the future.
“What is the adopted karmic action where present suffering ripens into future happiness? It is to adopt the ten virtuous courses of action while still being immersed in the experience of actions due to involvement with fierce desire, anger, and delusion. For example, while overcome by the experience of poverty, one still adopts a proper outlook. The learned ones will embrace this situation, enduring suffering and what is unpleasant, while adopting all that is virtuous, including the noble Dharma. This is the adopted karmic action where present suffering ripens into future happiness.
“What is the adopted karmic action where present happiness ripens into future happiness? It is to adopt a proper mindset based on having few desires, little anger, and little delusion, combined with a bright intelligence. One adopts the path of the ten virtues and enjoys perfect circumstances, yet one is not under the influence of an Almighty, or haughtiness, but one is grounded in virtue. Already in this life one will be happy and experience pleasant circumstances, while being praised by the learned. In the future as well one’s experience will be desirable, beautiful, and pleasant. This is the adopted karmic action where one is happy in this life and the future ripening is pleasant as well.
“To know, see, perceive, realize, understand, and be skillful about this is called knowing adopted actions, and that is what the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of adopted actions. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of adopted actions. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of adopted actions. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of adopted actions. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of adopted actions. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of adopted actions. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of adopted actions. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of adopted actions, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of abodes. Householder, the Thus-Gone One correctly understands them in this way: ‘This action will ripen among the beings in hell. This action will ripen among the beings in the animal realm. This action will ripen in the realm of the Lord of Death. This action will ripen in the demigod realm. This action will ripen in the realm of humans. This action will ripen in the Heaven of the Four Great Kings. This action will ripen in the Heaven of the Thirty-Three. This action will ripen in the Heaven Free from Strife. This action will ripen in the Heaven of Joy. This action will ripen in the Heaven of Delighting in Emanations. This action will ripen in the Heaven of Making Use of Others’ Emanations. This action will ripen in the Abode of Brahmā. These actions will ripen in the Brahmā Realm, the Heaven of the High Priests of Brahmā, and the Heaven of Great Brahmā, respectively. These actions will ripen in the Heaven of Light, the Heaven of Limited Light, the Heaven of Limitless Light, and the Luminous Heaven, respectively. These actions will ripen in the Heaven of Virtue, the Heaven of Limited Virtue, the Heaven of Limitless Virtue, and the Heaven of Perfected Virtue, respectively. These actions will ripen in the Greater Heaven, the Heaven of Lesser Greatness, the Heaven of Limitless Greatness, and the Heaven of Great Fruition, respectively. These actions will ripen in the Unlofty Heaven, the Heaven of No Hardship, the Sublime Heaven, the Gorgeous Heaven, and the Highest Heaven, respectively. This action will ripen in the abode of no notion. These actions will ripen in the abodes of the sphere of limitless space, the sphere of limitless consciousness, the sphere of nothing whatsoever, and the sphere of neither notion nor no notion, respectively. This action will ripen within the abodes of saṃsāra. This action will ripen in the abode of those who enter nirvāṇa.’ Householder, this is how the Thus-Gone One correctly understands the knowledge of abodes. When the Thus-Gone One is asked about the knowledge of abodes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of abodes. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of abodes. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of abodes, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of abodes. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of abodes. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of abodes. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of abodes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of abodes. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of abodes. Whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance, the Thus-Gone One correctly understands. When the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of abodes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of causes. Householder, the Thus-Gone One correctly understands the causes, conditions, and reasons that actualize the ripening of karma for beings to be born in hell. Likewise, the Thus-Gone One correctly understands the causes, conditions, and reasons that actualize the ripening of karma for beings to be born in the animal realm, the realm of the Lord of Death, the demigod realm, the human realm, the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, the Heaven of Making Use of Others’ Emanations, the Brahmā Realm, the Heaven of the High Priests of Brahmā, the Heaven of the Retinue of Brahmā, the Heaven of Great Brahmā, the Heaven of Light, the Heaven of Limited Light, the Heaven of Limitless Light, and the Luminous Heaven, the Heaven of Virtue, the Heaven of Limited Virtue, the Heaven of Limitless Virtue, and the Heaven of Perfected Virtue, the Greater Heaven, the Heaven of Lesser Greatness, the Heaven of Limitless Greatness, and the Heaven of Great Fruition, the Unlofty Heaven, the Heaven of No Hardship, the Sublime Heaven, the Gorgeous Heaven, and the Highest Heaven, and the abode of beings without notions, respectively. The Thus-Gone One correctly understands the causes, conditions, and reasons that actualize the ripening of karma. Householder, this is how the Thus-Gone One correctly understands the knowledge of causes. When the Thus-Gone One is asked about the knowledge of causes, he can respond for an eon, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the origin as related to knowledge of the causes of beings. Householder, the Thus-Gone One correctly understands those causes and conditions that accomplish knowledge of the origin as related to knowledge of causes. The Thus-Gone One has a correct understanding, whether he considers impermanence, and so forth, up until … whether he considers opposition. When the Thus-Gone One is asked about the knowledge of the origin as related to knowledge of causes, he can respond for an eon, and so forth, up until … he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of causes. Householder, the Thus-Gone One correctly understands it in this way. He accomplished the welfare of an immeasurable number of beings and refrained from harming them. He illuminated them and cleared away their darkness. He has freed innumerable beings from suffering and established them in happiness. That is the knowledge of cessation as related to knowledge of causes. Moreover, he knows it to be primordially unborn. Householder, this is how the Thus-Gone One correctly understands the knowledge of cessation as related to knowledge of causes. When the Thus-Gone One is asked about the knowledge of cessation as related to knowledge of causes, he can respond for an inexpressible number of inexpressible eons, and so forth, up until…. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of causes. Householder, the Thus-Gone One correctly understands the knowledge of cessation by which he knows, understands, and actualizes the knowledge of the path that leads to cessation as related to knowledge of causes. This is so whether he contemplates insipidity, or whether he contemplates shortcomings, or whether he contemplates deliverance. Householder, this is how the Thus-Gone One correctly understands the knowledge of the path that leads to cessation as related to knowledge of causes. Householder, when the Thus-Gone One is asked about the knowledge of the path that leads to cessation as related to knowledge of causes, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.
“Householder, you may wonder how the Thus-Gone One correctly understands the knowledge of ripening. Householder, this is how the Thus-Gone One correctly understands: ‘This ripening of karma will unfold among the beings in hell. This ripening of karma will unfold in the animal realm. This ripening of karma will unfold in the realm of the Lord of Death, and so forth, up until…. This ripening of karma will unfold in the sphere of neither notion nor no notion.’ The Thus-Gone One also correctly understands: ‘Such ripening of karma will not unfold. That karma has no creator. That ripening of karma will not be experienced.’ Householder, this is how the Thus-Gone One correctly understands the knowledge of ripening. When the Thus-Gone One is asked about the knowledge of ripening, he can respond for an eon, and so forth, up until an inexpressible number of inexpressible eons, since his eloquence is inexhaustible. Therefore, he will enjoy this temple with its sandalwood courtyard.