General Sūtra Section

While resting in a park outside the city of Vaiśālī, the Buddha is approached by the bodhisattva Prāmodyarāja, who requests meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of all phenomena and subsequently delivers an elaborate discourse on the six perfections. Prāmodyarāja then learns that all the future buddhas of the Good Eon are now present in the Blessed One’s audience of bodhisattvas. Responding to Prāmodyarāja’s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in the world. In the sūtra’s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first developed the mind of awakening.

The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha.

The Miraculous Play of Mañjuśrī presents a series of profound teachings within a rich narrative structure involving a beautiful courtesan’s daughter, Suvarṇottama­prabhāśrī. A banker’s son has purchased her favors, but while they are riding together toward a pleasure garden the girl’s attention is captivated instead by the radiantly attractive Mañjuśrī, who gives her instructions related to the meaning of the mind set on awakening. She then expresses her new understanding in a dialogue with Mañjuśrī, in the presence of King Ajātaśatru, his retinue, and the citizens of Rājagṛha. Meanwhile the banker’s son, with the help of Mañjuśrī and Śakra, experiences his own realization and receives teaching from the Buddha himself. The sūtra deals with well-known Mahāyāna themes, but places special emphasis on the emptiness and sameness of all phenomena.

In The Chapter on Mañjuśrī’s Magical Display, the bodhisattva Mañjuśrī answers a series of questions posed by the god Great Light concerning the appropriate conduct for bodhisattvas and the potential pitfalls and obstacles presented to bodhisattvas by Māra. Midway through the sūtra, the demon Māra himself appears and, after being captured and converted by Mañjuśrī, he begins to teach the Buddha’s Dharma to the audience. After revealing that Māra was never truly bound by anything other than his own perception, Mañjuśrī resumes his teaching for the remainder of the sūtra.

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 pauses with his monks on the shores of the ocean, 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.

The main topic of this sūtra is an explanation of how the Buddha and all things share the very same empty nature. Through a set of similes, the sūtra shows how an illusion-like Buddha may dispense appropriate teachings to sentient beings in accordance with their propensities. His activities are effortless since his realization is free from concepts. Thus, the Tathāgata’s non-conceptual awareness results in great compassion beyond any reference point.

This sūtra, one of the longest scriptures in the General Sūtra section of the Kangyur, outlines the path of the Great Vehicle as it is journeyed by bodhisattvas in pursuit of awakening. The teaching, which is delivered by the Buddha Śākyamuni to a host of bodhisattvas from faraway worlds as well as a selection of his closest hearer students, such as Śāradvatī­putra and Ānanda, elucidates in particular the practice of engendering and strengthening the mind of awakening, as well as the practice of bodhisattva conduct for the sake of all other beings.

This sūtra is a story in which the spiritual realization of the child Inconceivable Radiance is revealed through a dialogue with the Buddha Śākyamuni. The Buddha furthermore recounts events from the child’s past lives to illustrate how actions committed in one life will determine one’s future circumstances. The teaching concludes with the Buddha prophesying how the child Inconceivable Radiance will eventually fully awaken in the future.

While the Buddha is staying in the kingdom of Magadha with an immense assembly of bodhisattvas, the bodhisattva Acintya­prabha­rāja gives a teaching on the relativity of time between different buddhafields. Eleven buddhafields are enumerated, with an eon in the first being equivalent to a day in the following buddhafield, where an eon is, in turn, the equivalent of a day in the next, and so forth.

In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tri­dharma­cakra). In the process of delineating the meaning of these doctrines, the Buddha unravels several difficult points regarding the ultimate and relative truths, the nature of reality, and the contemplative methods conducive to the attainment of complete and perfect awakening, and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels. In unambiguous terms, the third wheel is proclaimed to be of definitive meaning. Through a series of dialogues with hearers and bodhisattvas, the Buddha thus offers a complete and systematic teaching on the Great Vehicle, which he refers to here as the Single Vehicle.

The sūtra describes a previous life of Śākyamuni Buddha when he was a court priest to a king. He makes his prayer to become a buddha and causes the king, his princes, his own sons and pupils, and others, to also take the same vow. This is revealed to be the major event that is the origin of buddhas and bodhisattvas such as Amitābha, Akṣobhya, Avalokiteśvara, Mañjuśrī, and the thousand buddhas of our eon.

The “white lotus of compassion” in the title refers to Śākyamuni himself, emphasizing his superiority over all other buddhas, like a fragrant, healing white lotus among a bed of ordinary flowers. He chose to be reborn in an impure realm during the degenerate times. Because of this courageous vow of great compassion, Śākyamuni is considered one of the greatest buddhas.

The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, is taught by Buddha Śākyamuni on Vulture Peak to an audience that includes bodhisattvas from countless realms, as well as bodhisattvas who emerge from under the ground, from the space below this world. Buddha Prabhūtaratna, who has long since passed into nirvāṇa, appears within a floating stūpa to hear the sūtra, and Śākyamuni enters the stūpa and sits beside him. The Lotus Sūtra is celebrated, particularly in East Asia, for its presentation of crucial elements of the Mahāyāna tradition, such as the doctrine that there is only one yāna, or “vehicle”; the distinction between expedient and definite teachings; and the notion that the Buddha’s life, enlightenment, and parinirvāṇa were simply manifestations of his transcendent buddhahood, while he continues to teach eternally. A recurring theme in the sūtra is its own significance in teaching these points during past and future eons, with many passages in which the Buddha and bodhisattvas such as Samantabhadra describe the great benefits that come from devotion to it, the history of its past devotees, and how it is the Buddha’s ultimate teaching, supreme over all other sūtras.

The events recounted in The King of the Array of All Dharma Qualities take place outside Rājagṛha, where the Buddha is residing in the Bamboo Grove together with a great assembly of monks, bodhisattvas, and other human and non-human beings. At the request of the bodhisattvas Vajrapāṇi and Avalokiteśvara, the Buddha teaches his audience on a selection of brief but disparate topics belonging to the general Mahāyāna tradition: how to search for a spiritual friend and live in solitude, the benefits of venerating Avalokiteśvara’s name, the obstacles that Māra may create for practitioners, and warnings on how easy it is to lose one’s determination to be free from saṃsāra. The sūtra also includes two dhāraṇīs that the Buddha and Vajrapāṇi teach in turn, along with details of their benefits and Vajrapāṇi’s ritual recitation instructions. Throughout the text, the Buddha repeatedly insists on the importance and benefits of venerating and propagating this teaching as well as those who teach it.

In the Jeta Grove of Śrāvastī, Buddha Śākyamuni, surrounded by a large audience, presents to his disciple Śāriputra a detailed description of the realm of Sukhāvatī, a delightful, enlightened abode, free of suffering. Its inhabitants are described as mature beings in an environment where everything enhances their spiritual inclinations. The principal buddha of Sukhāvatī is addressed as Amitāyus (Limitless Life) as well as Amitābha (Limitless Light).

Buddha Śākyamuni further explains how virtuous people who focus single-mindedly on Buddha Amitābha will obtain a rebirth in Sukhāvatī in their next life, and he urges all to develop faith in this teaching. In support, he cites the similar way in which the various buddhas of the six directions exhort their followers to develop confidence in this teaching on Sukhāvatī.

The sūtra ends with a short dialogue between Śāriputra and Buddha Śākyamuni that highlights the difficulty of enlightened activity in a degenerate age.

The Basket’s Display (Kāraṇḍavyūha) is the source of the most prevalent mantra of Tibetan Buddhism: oṁ maṇipadme hūṁ. It marks a significant stage in the growing importance of Avalokiteśvara within Indian Buddhism in the early centuries of the first millennium. In a series of narratives within narratives, the sūtra describes Avalokiteśvara’s activities in various realms and the realms contained within the pores of his skin. It culminates in a description of the extreme rarity of his mantra, which, on the Buddha’s instructions, Bodhisattva Sarva­nīvaraṇa­viṣkambhin obtains from someone in Vārāṇasī who has broken his monastic vows. This sūtra provided a basis and source of quotations for the teachings and practices of the eleventh-century Maṇi Kabum, which itself served as a foundation for the rich tradition of Tibetan Avalokiteśvara practice.

While residing at Vulture Peak Mountain with a large community of monks, the Buddha is visited by the bodhisattva Mañjuśrī. The sūtra unfolds as a series of exchanges between the Buddha, Mañjuśrī, and the monk Śāriputra, elucidating a profound vision of reality as undifferentiated, nondual, and all-pervasive.

While the Buddha is residing in the Akaniṣṭha realm, the bodhisattva mahāsattva Ākāśagarbha asks him how to consider the mind of a bodhisattva who is about to die. The Buddha replies that when death comes a bodhisattva should develop the wisdom of the hour of death. He explains that a bodhisattva should cultivate a clear understanding of the non-existence of entities, great compassion, non-apprehension, non-attachment, and a clear understanding that, since wisdom is the realization of one’s own mind, the Buddha should not be sought elsewhere. After these points have been repeated in verse form, the assembly praises the Buddha’s words, concluding the sūtra.

In this sūtra the Buddha Śākyamuni recounts how the thus-gone Sarvārthasiddha purified the buddha realms in his domain. In his explanation, the Buddha Śākyamuni emphasizes the view of the Great Vehicle, which he explains as the fundamental basis for all bodhisattvas who aspire to attain liberation. The attendant topics taught by the Buddha are the six perfections of generosity, discipline, patience, diligence, concentration, and wisdom. The Buddha explains each of these six perfections in three distinct ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he describes how Sarvārthasiddha learned the practices that purify buddha realms, namely the six perfections. Next, he explains how to seal these six virtuous practices with the correct view so that they become perfections. Finally, he recounts how Sarvārthasiddha, as a bodhisattva, received instructions for enhancing the potency of the perfections.

In this very brief sūtra, Venerable Ānanda asks the Buddha about the nature of the mind of awakening, the aspiration to attain the awakening of a buddha for the benefit of all beings. The Buddha explains that the mind of awakening is like gold because it is pure. He also teaches the analogy that just as a smith shapes gold into various forms, yet the nature of the gold itself does not change, so too the mind of awakening manifests in various unique ways, yet the nature of the mind of awakening itself does not change.

This sūtra, much quoted in later Buddhist writings for its profound statements especially on the nature of emptiness, relates a long teaching given by the Buddha mainly in response to questions put by a young layman, Candraprabha. The samādhi that is the subject of the sūtra, in spite of its name, primarily consists of various aspects of conduct, motivation, and the understanding of emptiness; it is also a way of referring to the sūtra itself. The teaching given in the sūtra is the instruction to be dedicated to the possession and promulgation of the samādhi, and to the necessary conduct of a bodhisattva, which is exemplified by a number of accounts from the Buddha’s previous lives. Most of the teaching takes place on Vulture Peak Mountain, with an interlude recounting the Buddha’s invitation and visit to Candraprabha’s home in Rājagṛha, where he continues to teach Candraprabha before returning to Vulture Peak Mountain. In one subsequent chapter the Buddha responds to a request by Ānanda, and the text concludes with a commitment by Ānanda to maintain this teaching in the future.

In this sūtra the Buddha Śākyamuni teaches how bodhisattvas proceed to awakening, without ever regressing, by relying on an absorption known as the miraculous ascertainment of peace. He lists the very numerous features of this absorption, describes how to train in it, and explains how through this training bodhisattvas develop all the qualities of buddhahood. The “peace” of the absorption comes from the relinquishment of misconceptions and indeed of all concepts whatsoever, and the sūtra provides a profound and detailed survey of how all the abilities, attainments, and other qualities of the bodhisattva’s path arise as the bodhisattva’s understanding and realization of what is meant by the Thus-Gone One unfold.

In this sūtra Buddha Śākyamuni explains how to attain the absorption known as “the illusory absorption,” a meditative state so powerful that it enables awakening to be attained very quickly. He also teaches that this absorption has been mastered particularly well by two bodhisattvas, Avalokiteśvara and Mahā­sthāmaprāpta, who live in Sukhāvatī, the distant realm of Buddha Amitābha. Buddha Śākyamuni summons these two bodhisattvas to this world and, when they arrive, recounts the story of how they first engendered the mind of awakening. Finally the Buddha reveals the circumstances surrounding the future awakening of Avalokiteśvara and Mahā­sthāmaprāpta.

In The Absorption of the Thus-Gone One’s Wisdom Seal, a vast number of bodhisattvas request the Buddha Śākyamuni to teach them about his state of meditative absorption. In his responses to various interlocutors, including the bodhisattvas Mañjuśrī and Maitreya, the Buddha expounds on this profound state, exhorting them to accomplish it themselves. The sūtra also describes the qualities of bodhisattvas and their stages of development.

The Absorption That Encapsulates All Merit tells the story of Vimalatejā, a strongman renowned for his physical prowess, who visits the Buddha in order to compare abilities and prove that he is the mightier of the two. He receives an unexpected, humbling riposte in the form of a teaching by the Buddha on the inconceivable magnitude of the powers of awakened beings, going well beyond mere physical strength. The discussions that then unfold‍—largely between the Buddha, Vimalatejā, and the bodhisattva Nārāyaṇa‍—touch on topics including the importance of creating merit, the centrality of learning and insight, and the question of whether renunciation entails monasticism. Above all, however, Vimalatejā is led to see that the entirety of the Great Vehicle path hinges on the practice that forms the name of the sūtra, which is nothing other than the mind of awakening (bodhicitta).

The Ratnaketu Dhāraṇī is one of the core texts of the Mahāsannipāta collection of Mahāyāna sūtras that dates back to the formative period of Mahāyāna Buddhism, from the first to the third century ᴄᴇ. Its rich and varied narratives, probably redacted from at least two independent works, recount significant events from the lives, past and present, of the Buddha Śākyamuni and some of his main followers and opponents, both human and nonhuman. At the center of these narratives is the climactic episode from the Buddha’s life when Māra, the personification of spiritual death, sets out to destroy the Buddha and his Dharma. The mythic confrontation between these paragons of light and darkness, and the Buddha’s eventual victory, are related in vivid detail. The main narratives are interwoven with Dharma instructions and interspersed with miraculous events. The text also exemplifies two distinctive sūtra genres, “prophecies” (vyākaraṇa) and “incantations” (dhāraṇī), as it includes, respectively, prophecies of the future attainment of buddhahood by some of the Buddha’s followers and the potent phrases that embody the Buddha’s teachings and are meant to ensure their survival and the thriving of its practitioners.

In The Dhāraṇī of the Vajra Quintessence, the bodhisattva of wisdom Mañjuśrī asks the Buddha to propound a teaching on the highest wisdom that questions foundational Buddhist concepts and categories from an ultimate standpoint without denying their conventional efficacy. The Buddha begins by teaching, in a paradoxical tone that defines the entire discourse, that although there is neither awakening nor buddha qualities, bodhisattvas nonetheless aspire for buddhahood. This is followed by a lengthy series of similar paradoxes that examine basic Buddhist distinctions between the worlds of buddhas and sentient beings while pointing to the common ground underlying them. One key doctrinal point is that the qualities of ordinary people are neither distinct from, nor to be conflated with, the qualities of buddhas. When asked why this is so, the Buddha explains that the dhāraṇī of the vajra quintessence is nonconceptual and immanent in all things, from emotional defilements up to the realization of buddhahood. Since all phenomena are equally empty of intrinsic essence, they are already intrinsically pure and beyond bondage or liberation.

While the Buddha is abiding in the space above the Śuddhāvāsa realm with a retinue of bodhisattvas, he urges them to uphold The Dhāraṇī of the Six Gates and presents these gates as six aspirations that vanquish the causes of saṃsāric experience. He then presents the dhāraṇī itself to his listeners and instructs them to recite it three times each day and three times each night. Finally, he indicates the benefits that come from this practice, and the assembly praises the Buddha’s words. This is followed by a short dedication marking the conclusion of the text.

The Dhāraṇī “Entering into Nonconceptuality” is a short Mahāyāna sūtra that came to be particularly influential in Yogācāra circles. The central theme of the sūtra is the attainment of the nonconceptual realm, reached through the practice of relinquishing all conceptual signs by not directing the mind toward them. The sūtra presents the progressive stages through which bodhisattvas can abandon increasingly subtle conceptual signs and eliminate the erroneous ideas that lead to the objectification of phenomena.

In Cultivating Trust in the Great Vehicle, the Buddha Śākyamuni gives a discourse on the nature of trust (dad pa, prasāda) according to the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle: (1) What are the characteristics of trust? (2) How is trust developed? (3) What are the different types of trust? (4) What are the benefits of having trust? Over the course of the sūtra, the Buddha answers all four questions, each in a separate chapter.

The Dhāraṇī of the Jewel Torch starts with a profound conversation between the Buddha and the bodhisattvas Samantabhadra and Mañjuśrī on the nature of the dharmadhātu, buddhahood, and emptiness. The bodhisattva Dharma­mati then enters the meditative absorption called the infinite application of the bodhisattva’s jewel torch and, at the behest of the millions of buddhas who have blessed him, emerges from it to teach how bodhisattvas arise from the presence of a tathāgata and progress to the state of omniscience. Following Dharma­mati’s detailed exposition of the “ten categories” or progressive stages of a bodhisattva, the Buddha briefly teaches the mantra of the dhāraṇī and then, for most of the remainder of the text, encourages bodhisattvas in a long versified passage in which he recounts teachings by a bodhisattva called Bhadraśrī on the qualities of bodhisattvas and buddhas. Some verses from this passage on the virtues of faith have been widely quoted in both India and Tibet.

The Teaching on the Great Compassion of the Tathāgata opens with the Buddha presiding over a large congregation of disciples at Vulture Peak. Entering a special state of meditative absorption, he magically displays a pavilion in the sky, attracting a vast audience of divine and human Dharma followers. At the request of the bodhisattva Dhāraṇīśvara­rāja, the Buddha gives a discourse on the qualities of bodhisattvas, which are specified as bodhisattva ornaments, illuminations, compassion, and activities. He also teaches about the compassionate awakening of tathāgatas and the scope of a tathāgata’s activities. At the request of a bodhisattva named Siṃhaketu, Dhāraṇīśvara­rāja then gives a discourse on eight dhāraṇīs, following which the Buddha explains the sources and functions of a dhāraṇī known as the jewel lamp. As the text concludes, various deities and Dharma protectors praise the sūtra’s qualities and vow to preserve and protect it in the future, and the Buddha entrusts the sūtra and its propagation to Dhāraṇīśvara­rāja. The sūtra is a particularly rich source of detail on the qualities of bodhisattvas and buddhas.

The Sūtra of the Questions of Gaganagañja (Gaganagañjaparipṛcchāsūtra, Toh 148) is an important canonical work centering on the bodhisattva Gaganagañja’s inquiries to the Buddha, his display of seven miracles, and dialogue between various figures about core Mahāyāna principles. The sūtra covers topics such as the bodhisattva path, bodhicitta, concentration, buddha activity, wisdom (jñāna), as well as predictions about the future enlightenment of disciples. Throughout the discourse, the sky (gagana) is used as the central metaphor for emptiness (śūnyatā) and nonduality (advaya) to describe the nature of reality.

The bodhisattva Maitreya approaches the Buddha on Vulture Peak Mountain and asks him to explain the karmic results of teaching the Dharma. The Buddha responds by comparing the merit gained by a person who makes an unfathomably enormous material offering to the buddhas, to the merit gained by another person who teaches a single verse of Dharma, declaring that the merit of the latter is far superior.

The sūtra is introduced with the Buddha residing on Vulture Peak Mountain in Rājagṛha, together with a great monastic assembly of 1,250 monks and a multitude of bodhisattva mahāsattvas. The Buddha is approached and asked by the bodhisattva mahāsattva Avalokiteśvara about the qualities that should be cultivated by a bodhisattva who has just generated the altruistic mind set on attaining awakening. The Buddha briefly expounds seven qualities that should be practiced by such a bodhisattva, emphasizing mental purity and cognitive detachment from conceptuality.

The subject matter of this sūtra is indicated by the alternative title suggested by the Buddha himself in its conclusion: The Teaching That Clarifies Karma. In the opening section, the merchant Pratibhānamati, concerned about the state of society and what will become of the saṅgha in times to come, requests the Buddha Śākyamuni for a teaching that offers moral guidance to future beings. With the Buddha’s encouragement, he asks what actions lead to rebirth in ten different human and non-human states. The Buddha answers with descriptions of the actions associated with each of these states and the effects they will bring. Pratibhānamati then invites the Buddha to his home in Śrāvastī. Two beggars arrive there, and on account of their opposing aspirations and conduct in the presence of the Buddha and retinue, one soon becomes a king while the other is killed in an accident. The sūtra concludes as the Buddha, invited to the newly anointed king’s land, explains the karmic reasons for his unexpected fortune.

Heralded by a miraculous flood, the celestial bodhisattva Sāgaramati arrives in Rājagṛha to engage in a Dharma discussion with Buddha Śākyamuni. He discusses an absorption called “The Pristine and Immaculate Seal” and many other subjects relevant to bodhisattvas who are in the process of developing the mind of awakening and practicing the bodhisattva path. The sūtra strongly advises that bodhisattvas not shy away from the afflictive emotions of beings‍—no matter how unpleasant they may be‍—and that insight into these emotions is critical for a bodhisattva’s compassionate activity. The sūtra deals with the preeminence of wisdom and non-grasping on the path. In the end, as a teaching on how to deal with māras, the sūtra illuminates the many pitfalls possible on the path of the Great Vehicle.

The Questions of the Nāga King Sāgara begins with a miracle that portends the coming of the Nāga King Sāgara to Vulture Peak Mountain in Rājagṛha. The nāga king engages in a lengthy dialogue with the Buddha on various topics pertaining to the distinction between relative and ultimate reality, all of which emphasize the primacy of insight into emptiness. The Buddha thereafter journeys to King Sāgara’s palace in the ocean and reveals details of the king’s past lives in order to introduce the inexhaustible casket dhāraṇī. In the nāga king’s palace in the ocean, he gives teachings on various topics and acts as peacemaker, addressing the ongoing conflicts between the gods and asuras and between the nāgas and garuḍas. Upon returning to Vulture Peak, the Buddha engages in dialogue with King Ajātaśatru and provides Nāga King Sāgara’s prophecy.

The Questions of the Nāga King Sāgara presents a discourse given by the Buddha Śākyamuni on the importance of considering the effects caused by actions. At the start of his teaching, the Buddha remarks how the variety of forms that exist, and in fact all phenomena, come about as the result of virtuous and nonvirtuous actions. By understanding this law of cause and effect and by taking great care to engage in virtue, one will avoid rebirth in the lower realms and enter the path to perfect awakening. In the rest of his discourse he explains in great detail the advantages of engaging in each of the ten virtues and the problems associated with not engaging in them.

In this very short sūtra, the Buddha explains to a nāga king and an assembly of monks that reciting the four aphorisms of the Dharma is equivalent to recitation of all of the 84,000 articles of the Dharma. He urges them to make diligent efforts to engage in understanding the four aphorisms (also called the four seals), which are the defining philosophical tenets of the Buddhist doctrine: (1) all compounded phenomena are impermanent; (2) all contaminated phenomena are suffering; (3) all phenomena are without self; (4) nirvāṇa is peace.

The Questions of the Kinnara King Druma, initiated by the questions of the bodhisattva Divyamauli, consists of a series of teachings by the kinnara king Druma, given within a rich narrative framework in which music plays a central role in teaching the Dharma. This sūtra presents a variety of well-known Great Vehicle Buddhist themes, but special attention is given to the six bodhisattva perfections and the perfection of skillful means, as well as to the doctrine of emptiness that is discussed throughout the text.

The Questions of Brahmadatta begins with the bodhisattva Amoghadarśin departing from the Jeta Grove of Śrāvastī, where the Buddha is residing. Together with more than five hundred bodhisattvas, he travels to the region of Pañcāla, where King Brahmadatta requests Amoghadarśin to impart teachings to him and his citizens. The bodhisattva discusses the attributes and correct practices of a king who is a protector of the Dharma. The king requests that the bodhisattva remain in his kingdom to observe the summer vows in retreat. Sixty wicked monks already residing there treat Amoghadarśin poorly, and after three months he leaves Pañcāla and returns to the Jeta Grove.

King Brahmadatta later goes to see the Buddha, who explains to the king how the wicked monks behaved and the negative consequences of such actions. The Buddha then goes on to explain what a monk and others who wish to attain awakening should strive for, namely, to rid themselves of pride, anger, and jealousy. Upon hearing these instructions, King Brahmadatta expels the sixty wicked monks from his kingdom. Many beings then generate the mind of awakening, and King Brahmadatta is irreversibly set on the path of complete awakening. The Buddha smiles and radiates multicolored lights throughout the whole world. Finally, the king apologizes to Amoghadarśin and the bodhisattva forgives him.

In this sūtra, the Buddha Śākyamuni and a number of the bodhisattvas, elders, and gods in his assembly engage in a lively exchange clarifying many key points of the Dharma from the perspective of the Mahāyāna, including the four truths, the origin of saṃsāra, and the identity of the buddhas, while praising the qualities of the paragons of the Mahāyāna, the bodhisattvas.

The Buddha is approached by the young merchant Śrīvasu, who requests instruction on how to live his life as a novice bodhisattva. The Buddha is pleased and offers some pithy advice regarding the bodhisattva path that encapsulates the main altruistic aims and practices of the Great Vehicle. He states that foremost among the bodhisattva’s daily practices are taking refuge in the Three Jewels, practicing the six perfections, and dedicating all resulting merit to the attainment of awakening for oneself and others.

Prompted by a dream, the young Licchavi boy Ratnajālin invites the Buddha to the city of Vaiśālī. When the Buddha arrives Ratnajālin asks whether there are other buddhas whose names, when heard, bring benefit to bodhisattvas. The Buddha replies that there are, and he proceeds to describe the power of the names of buddhas in the four cardinal directions as well as above and below. Once Ratnajālin has understood the teaching on the power of the names of these thus-gone ones, the Buddha provides encouragement for the future propagation of this discourse.

The Questions of Ratna­candra is a sūtra in which Ratna­candra, a prince from the country of Magadha, requests the Buddha Śākyamuni to reveal the names of the ten buddhas who dwell in the ten directions. Prince Ratna­candra has been told that hearing the names of these ten buddhas ensures that one will attain awakening at some point in the future. The Buddha confirms this and discloses their names, as well as details of their respective buddha realms, such as the names of these realms and their many unique qualities.

The Question of Kṣemaṅkara contains a teaching given by Buddha Śākyamuni to the Śākya youth Kṣemaṅkara, in response to a question he poses about the qualities of bodhisattvas and how to develop such qualities. The Buddha teaches him about bodhisattvas’ qualities, first in prose and later reiterated in verse, and then equates the teaching of this sūtra with the perfection of insight, stating that even if one practices the first five perfections for many eons, one will not make much progress without knowing what is taught in this sūtra.

This sūtra contains teachings given by the Buddha to a 120-year-old woman in the city of Vaiśalī. Upon meeting the Buddha, she asks him questions concerning the four stages of life, the aggregates, the elements and the faculties. In response, the Buddha gives her a profound teaching on emptiness, using beautifully crafted examples to illustrate his point.

After hearing these teachings her doubts are dispelled and she is freed from clinging to the perception of a self. Ānanda asks the Buddha why he has given such profound teachings to this woman. The Buddha reveals that the woman has been his mother five hundred times in previous lifetimes and that he had generated the root of virtue for her to become enlightened. Because of her own strong aspirations, after dying, she would be born in the buddha field of Sukhāvatī; and after sixty-eight thousand eons she would finally become the buddha Bodhyaṅga­puṣpa­kara.

The bodhisattva Mañjuśrī approaches the Buddha and asks about the extent of the merit represented by the Buddha’s “Dharma conch,” which here seems to mean the Buddha’s voice. The Buddha proceeds to illustrate the vastness of this merit by means of a cosmic multiplication‍—sequentially compounding the merit of all beings in a certain realm if they each possessed the merit of a cakravartin, a brahmā god, a bodhisattva, and so forth, each having more merit than the previous one. The expansion continues through a list of the eighty designs marking the body of a buddha and the thirty-two signs of a great being, which, multiplied inconceivably, are said to be equal in merit to the Dharma conch. The Buddha then explains how the voice, body, and light of the Buddha are made known throughout countless realms and take on numberless manifestations to tame beings.

Questions on Selflessness consists of a dialogue between a group of followers of the Mahāyāna tradition and a group of tīrthikas, who pose several questions on the doctrine of selflessness. In the exchange that follows, the Mahāyāna proponents elucidate this and other key Buddhist doctrines, such as the distinction between relative and ultimate reality, the origin of suffering, the emptiness and illusoriness of all phenomena, and the path to awakening.

In The Inquiry of Lokadhara, the bodhisattva Lokadhara asks the Buddha to explain the proper way for bodhisattvas to discern the characteristics of phenomena and employ that knowledge to attain awakening. In reply, the Buddha teaches at length how to understand the lack of inherent existence of phenomena. As part of the teaching, the Buddha explains in detail the nonexistence of the aggregates, the elements, the sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eightfold path of the noble ones, and mundane and transcendent phenomena, as well as conditioned and unconditioned phenomena.

The bodhisatva? Akṣayamati arrives in our world from the buddha field of the buddha Samantabhadra. In response to Śāriputra’s questions, Akṣayamati gives a discourse on the subject of imperishability. In all, Akṣayamati explains that there are eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisatvas gathered there to listen.

While the Buddha is teaching outside the city of Vaiśālī, a notable householder in the city‍—the great bodhisattva Vimalakīrti‍—apparently falls sick. The Buddha asks his disciple and bodhisattva disciples to call on Vimalakīrti, but each of them relates previous encounters that have rendered them reluctant to face his penetrating scrutiny of their attitudes and activities. Only Mañjuśrī has the courage to pay him a visit, and in the conversations that ensue between Vimalakīrti, Mañjuśrī, and several other interlocutors, Vimalakīrti sets out an uncompromising and profound view of the Buddha’s teaching and the bodhisattva path, illustrated by various miraculous displays. Its masterful narrative structure, dramatic and sometimes humorous dialogue, and highly evolved presentation of teachings have made this sūtra one of the favorites of Mahāyāna literature.

The bodhisattva Mañjuśrī approaches the Buddha, who is teaching the Dharma in Śrāvastī, and offers him the shade of a jeweled parasol. The god Susīma, who is in the audience, asks Mañjuśrī whether he is satisfied with his offering, to which Mañjuśrī replies that those who seek enlightenment should never be content with making offerings to the Buddha. Susīma then asks what purpose one should keep in mind when making offerings to the Buddha. In response, Mañjuśrī lists a set of four purposes.

In response to a series of queries from Mañjuśrī, Buddha Śākyamuni first exposes the error that prevents sentient beings in general from transcending saṃsāra, and then focuses more particularly on errors that result from understanding the four truths of the noble ones based on conceptual notions of phenomena. He then goes on to explain how someone wishing to attain liberation should skillfully view the following five sets of qualities: (1) the four truths, (2) the four applications of mindfulness, (3) the eightfold path, (4) the five faculties, and (5) the seven branches of enlightenment.

In Teaching the Relative and Ultimate Truths, the bodhisattva Mañjuśrī is summoned by Buddha Śākyamuni from a faraway buddha realm to teach in a way that demolishes all dualistic experience. As Mañjuśrī begins to teach, the main message of the sūtra unfolds as an explanation of the two truths. The general theme of Mañjuśrī’s discourse is centered on the particular circumstances in Ratnaketu’s buddha realm, but the message is equally applicable to the experiences of beings here in this world.

While the Buddha is residing on Vulture Peak Mountain, the bodhisattva Siṃha­vikrānta­gāmin asks him a series of questions about emptiness and the nondual view in which the dichotomy between subject and object has been left behind. The Buddha responds with a discourse in verse identifying the nature of phenomena as the single principle of emptiness. Later, he teaches the bodhisattva about the dangers of judging the behavior of other bodhisattvas, and the dangers of making any imputations about phenomena at all‍—explaining that both stem from ill-founded preconceptions that are transcended with spiritual awakening. In an ensuing discussion with Mañjuśrī, the Buddha further connects many standard Buddhist concepts and categories to the nondual view that all phenomena are unborn and without intrinsic nature. Lastly, a god is instructed in the knowledge that overcomes the duality of various opposites, and Mañjuśrī concludes the sūtra by revealing the circumstances of his time as a beginning bodhisattva.

Teaching the Five Perfections is a compilation of five short sūtras that each present the practice of one of the five perfections in which bodhisattvas train on the path of the Great Vehicle: generosity, discipline, patience, diligence, and concentration. These five perfections embody the skillful methods of the bodhisattva path, and, as these sūtras show, they should always be combined with an understanding of the state of omniscience, the sixth perfection of insight that is supposed to permeate the practice of the first five perfections. The teachings are delivered by the Buddha as well as two of his close disciples, Śāradvatīputra and Pūrṇa Maitrāyaṇīputra, who both teach the five perfections inspired by the Buddha’s blessing.

In this sūtra a bodhisattva asks the Buddha how bodhisattvas should exert themselves after having given rise to the mind set on awakening. The Buddha replies by describing the ten virtuous actions and the motivation that bodhisattvas should engender when they engage in those practices. Next, after explaining how they should exert themselves in the ten perfections, the Buddha presents a detailed explanation of the perfection of generosity, focusing on the compassionate motivation that bodhisattvas cultivate while practicing it. A particular feature of this sūtra is how it details the significance of making different kinds of offering, in terms of the spiritual attainments, qualities of awakening, and other benefits that will result.

This short discourse was taught to an audience of monks in Śrāvastī, in the Jetavana. The Buddha details thirty-seven ways in which the wise give gifts, how those gifts are properly given, and the positive results that ripen from giving such gifts. The Buddha makes clear that the result that ripens is similar to the gift that was given or the manner in which the gift was given.

This sūtra takes place in the city of Vaiśālī, where the Buddha Śākyamuni and his retinue of monks have gone to gather alms. When the Buddha enters Vaiśālī a number of miracles occur in the city, and these draw the attention of a three-year-old boy named Ratnadatta. As the child encounters the Buddha, a dialogue ensues with the monks Maudgalyā­yana and Śāriputra and the bodhisattva Mañjuśrī, in which the boy delivers a teaching on the practice of bodhisattvas and a critique of those who fail to take up such practices.

In the Introduction to the Domain of the Inconceivable Qualities and Wisdom of the Tathāgatas, the bodhisattva Sarva­nīvaraṇa­viṣkambhin expounds at length on how the awakened activity of the buddhas spontaneously unfolds in a limitless variety of ways to benefit beings, in all their diversity, throughout the universe. He also describes the inestimable benefits a bodhisattva derives from following a virtuous spiritual friend.

In this sūtra, the Buddha displays supernatural powers three times. First, he magically transports his entire audience and retinue to Vārāṇasī. Secondly, having incited Avalokiteśvara and Vajrapāṇi to use their own miraculous powers to gather there all the beings who must be led to awakening, he makes the whole world appear as a pure realm like Sukhāvatī. He explains that a tathāgata’s various powers are like a doctor’s skills, and teaches, with Mañjuśrī’s help in a series of dialogues with other protagonists, on how the tathāgatas manifest to beings, displaying his supernatural powers a third time by making many other buddhas appear all around him. The meaning of the Tathāgata’s miracles are gradually disclosed to the audience, as well as some other essential points including the merit to be gained by honoring the teachings.

In this sūtra, Subhūti, one of the Buddha’s close disciples, enters into a discussion with several individuals in the course of his alms rounds. His primary interlocutor is a laywoman who reveals herself to be a bodhisattva great being named Strīvivarta; her teachings are profound and challenging, consistently pointing in the direction of ultimate truth. The sūtra culminates in the Buddha prophesying Strīvivarta’s future awakening.

On their morning alms round, the Buddha and Maitreya meet Queen Kṣemavatī who is bedecked in all her royal jewelry. When the Buddha asks her about the source of such fine jewelry, referring to it metaphorically as fruit, Queen Kṣemavatī explains that her worldly position is the fruit of the tree of her previous good deeds. The remainder of the sūtra describes how one’s good actions can eventually lead to buddhahood, and it concludes with a prophecy of the queen’s future awakening.

This sūtra recounts an event that took place in the buddha realm of Sukhāvatī. The discourse commences with Buddha Śākyamuni relating to Bodhisattva Avalokiteśvara the benefits of reciting the various names of Śrī Mahādevī. The Buddha describes how Śrī Mahādevī acquired virtue and other spiritual accomplishments through the practice of venerating numerous tathāgatas and gives an account of the prophecy in which her future enlightenment was foretold by all the buddhas she venerated. The Buddha then lists the one hundred and eight blessed names of Śrī Mahādevī to be recited by the faithful. The sūtra ends with Buddha Śākyamuni giving a dhāraṇī and a brief explanation on the benefits of reciting the names of Śrī Mahādevī, namely the eradication of all negative circumstances and the accumulation of merit and happiness.

The sūtra is introduced with the Buddha residing in Anāthapiṇḍada’s grove in Jeta Wood in Śrāvastī together with a great assembly of monks and a great multitude of bodhisatvas. The Buddha then addresses the bodhisatva Jayamati, instructs him on nineteen moral prescriptions, and indicates the corresponding effects of practicing these prescriptions when they are cultivated.

The Avalokinī Sūtra takes place in the city of Rājagṛha, where the Buddha teaches on the benefits that result from honoring the stūpas of awakened beings. The major part of this teaching consists in the Buddha detailing the many positive rewards obtained by those who worship the buddhas’ stūpas with offerings, such as flowers, incense, and lamps.

The Dwelling Place of Mañjuśrī first presents a dialogue between Mañjuśrī and Śāriputra regarding the activity of “dwelling” (vihāra) during meditation, the nature of dharmas, and the “true nature” (tathatā). This opens into a conversation between Mañjuśrī and a large gathering of monks whereby Mañjuśrī corrects the monks’ misinterpretations. Mañjuśrī then instructs Śāriputra on the enduring and indestructible nature of the realm of sentient beings and the realm of reality. Finally, the power of Mañjuśrī’s teaching is explained and reiterated by the Buddha.

In this sūtra, in answer to a question put by Maitreya, the Buddha Śākyamuni teaches five qualities that bodhisattvas should have in order to live a long life free of obstacles and attain awakening quickly: (1) giving the Dharma; (2) giving freedom from fear; (3) practicing great loving kindness, great compassion, great joy, and great equanimity; (4) repairing dilapidated stūpas; and (5) causing all beings to aspire to the mind of awakening. Maitreya praises the benefits of this teaching and vows to teach it himself in future degenerate times. Both Maitreya and the Buddha emphasize the positive effects on beings and the environment that upholding, preserving, and teaching The Nectar of Speech will bring about.

In Maitreya’s Setting Out, the Buddha Śākyamuni first narrates events from a past life of the bodhisattva Maitreya in which he was born as a king and for the first time gave rise to the mind set on awakening. Later, the Buddha recounts another past life of Maitreya‍—this time as a monk‍—and explains why he is known today as the bodhisattva Maitreya. These two narratives are interspersed with a series of Dharma teachings emphasizing the unborn nature of phenomena and the need to develop the view that transcends all reference points.

This discourse takes place during the early evening in Śrāvastī and features the Buddha and his retinue. Among them are Maitreya (then known as Ajita) and Upāli, who asks about Ajita’s future awakening as Maitreya. The Buddha answers that he will be reborn in the Heaven of Joy. He proceeds to describe its wondrous qualities and the causes of being reborn there. At the conclusion of the discourse, all those present in the retinue rejoice and make aspirations to be reborn in the Heaven of Joy.

The Seal of Engagement in Awakening the Power of Faith is made up of two lengthy orations‍—one by the Buddha, and one by the bodhisattva Samantabhadra‍—delivered in response to questions by the bodhisattva Mañjuśrī. The Buddha’s teaching consists of numerous sets of five principles related to bodhisattva practice, each item of which is subsequently defined. These come together to teach Mañjuśrī how bodhisattvas can be inspired and thereby prepare themselves for the first bodhisattva level. In the latter part of the sūtra Samantabhadra teaches on the topic of buddha activity with a rich account of the expansive ways in which buddhas act to benefit beings.

In this sūtra, Mañjuśrī asks the Buddha about the factors that make it either certain or not certain that a bodhisattva will attain unsurpassable, perfect awakening. In response, the Buddha describes five ways in which bodhisattvas may or may not make progress on the path. As an analogy for different ways of making progress, he compares five different ways of traveling a very great distance: using a cattle cart, using an elephant chariot, using the moon and sun, using the magical power of the śrāvakas, and using the magical power of the Tathāgata.

In this short sūtra, the Buddha addresses the nature of monastic ordination according to the perspective of the Great Vehicle and how going forth from the life of a householder can be said to have the qualities of being noble and supramundane. Following the Buddha’s teaching, the two prominent monks Śāriputra and Subhūti engage in a brief discussion on this same topic.

While the Buddha is staying at the Bamboo Grove with a diverse retinue, the monk Maudgalyāyana asks him about some unusual beings he saw during an alms round. The Buddha informs Maudgalyāyana that these beings are starving spirits. The Buddha gives a discourse explaining how these starving spirits were once humans yet committed misdeeds related to food that led them to their current dismal state. The misdeeds connected with food described by the Buddha present a picture of food-related prohibitions for the monastic saṅgha, such as failing to eat only a single meal a day, improperly partaking of meals, carrying away leftovers, and other forms of abusing food offerings. Food-related ethics are also given for lay people, mainly concerning how to prepare food for the saṅgha in a hygienic manner.

This sūtra contains a Dharma discourse on the profound insight into the emptiness of all phenomena, also known as transcendent insight. Following a short teaching in verse by Śāriputra, the Buddha delivers the primary discourse at the behest of Ānanda and Mañjuśrī amid a vast assembly of monks, bodhisattvas, and lay devotees. He specifically addresses hearers and so-called “outcast bodhisattvas” who have not realized transcendent insight and who thus remain attached to phenomenal appearances. Responding to a series of questions posed by Mañjuśrī and Śāriputra, the Buddha explains that all phenomena are as empty as space, with nothing to be either affirmed or rejected. Yet that very emptiness is what makes everything possible, including the bodhisattvas’ altruistic activities.

The Buddha’s disciple Ānanda is on an alms round in Śrāvastī when he notices an immaculate palace. He wonders whether it would be more meritorious to offer such a palace to the monastic community or to enshrine a relic of the Buddha within a small stūpa. He poses this question to the Buddha who describes how the merit of the latter far exceeds any other offerings one could make. The reason the Buddha cites for this is the immense qualities that the buddhas possess.

In this sūtra, at the request of venerable Śāriputra, the bodhisattva mahāsattva Maitreya elucidates a very brief teaching on dependent arising that the Buddha had given earlier that day while gazing at a rice seedling. The text discusses outer and inner causation and its conditions, describes in detail the twelvefold cycle by which inner dependent arising gives rise to successive lives, and explains how understanding the very nature of that process can lead to freedom from it.

In the Jeta Grove outside Śrāvastī, monks have gathered to listen to the Buddha as he presents the foundational doctrine of dependent arising. The Buddha first gives the definition of dependent arising and then teaches the twelve factors that form the causal chain of existence in saṃsāra as well as the defining characteristics of these twelve factors.

While the Buddha is residing in the Realm of the Thirty-Three Gods with a retinue of deities, great hearers, and bodhisattvas, Avalokiteśvara asks the Buddha how beings can gain merit from building a stūpa. The Buddha responds by stating the Buddhist creed on dependent arising:

The Buddha then explains that this dependent arising is the dharmakāya, and that whoever sees dependent arising sees the Buddha. He concludes the sūtra by saying that one should place these verses inside stūpas to attain the merit of Brahmā.

The Śrīgupta Sūtra tells the story of a plot against the life of Śākyamuni Buddha. At his guru’s instigation, a wealthy young Jain named Śrīgupta invites the Buddha to the midday meal at his house in Rājagṛha, where he has secretly prepared a fire trap and a poisoned meal. The Buddha is aware of these plans, but instead of simply avoiding the trap he accepts the invitation and uses the occasion to demonstrate his invulnerability to such harms, due to his realization and the power of his past deeds. He tells three stories from his previous lives as a pheasant chick, a hare, and the peacock king Suvarṇāvabhāsa‍—lives in which he similarly overcame fire and poison. After Śrīgupta’s attempts fail, Śākyamuni recounts yet another of his former lives in which Śrīgupta, this time as a brahmin teacher, similarly attempted to trap him in a pit of fire. Ashamed of his actions, Śrīgupta apologizes for his mistakes, takes refuge, and receives the vows of a lay devotee in the Buddha’s community.

The Buddha is residing at Āmrapālī’s Grove in Vaiśālī, when Mañjuśrī brings before him the monk Stainless Light, who had been seduced by a prostitute and feels strong remorse for having violated his vows. After the monk confesses his wrongdoing, the Buddha explains the lack of inherent nature of all phenomena and the luminous nature of mind, and the monk Stainless Light gives rise to the mind of enlightenment. At Mañjuśrī’s request, the Buddha then explains how bodhisattvas purify obscurations by generating an altruistic mind and realizing the empty nature of all phenomena. He asks Mañjuśrī about his own attainment of patient forbearance in seeing all phenomena as non-arising and recounts the tale of the monk Vīradatta, who, many eons in the past, had engaged in a sexual affair with a girl and even killed a jealous rival before feeling strong remorse. Despite these negative actions, once the empty, non-existent nature of all phenomena had been explained to him by the bodhisattva Liberator from Fear, he was able to generate bodhicitta and attain patient forbearance in seeing all phenomena as non-arising. The Buddha explains that even a person who had enjoyed pleasures and murdered someone would be able to attain patient forbearance in seeing all phenomena as non-arising through practicing this sūtra, which he calls “the Dharma mirror of all phenomena.”

In the Deer Park in Vārānasī, an extended dialogue unfolds between Buddha Śākyamuni and his disciple Śāriputra on the faults and unwanted consequences associated with the corrupted discipline of monks, and on the ways to apply oneself to the authentic Dharma. While discussing a variety of topics related to monastic conduct, the Buddha gives several prophecies about the future decline of the Dharma caused by the behavior of immoral monks. Throughout the sūtra, great emphasis is placed on the realization of the nature of emptiness and the view that does not dwell on any phenomenon.

In Taking Refuge in the Three Jewels, the venerable Śāriputra wonders how much merit accrues to someone who takes refuge in the Three Jewels: the Buddha, the Dharma, and the Saṅgha. He therefore seeks out the Buddha Śākyamuni and requests a teaching on this topic. The Buddha proceeds to describe how even vast offerings, performed in miraculous ways, would not constitute a fraction of the merit gained by someone who takes refuge in the Three Jewels.

King Śreṇya Bimbisāra of Magadha approaches the Buddha and asks him how a past action can appear before the mind at the moment of death. The Buddha presents the analogy of a sleeping person who dreams of a beautiful woman and on waking foolishly longs to find her. He cites this as an example of how an action of the distant past, which has arisen from perception and subsequent afflictive emotions and then ceased, appears to the mind on the brink of death. The Buddha goes on to explain how one transitions from the final moment of one life to the first moment of the next, according to the ripening of those actions, without any phenomena actually being transferred from one life to another. The Buddha concludes with a set of seven verses that offer a succinct teaching on emptiness, focusing on the two truths and the fictitious nature of names.

In this sutra, the Buddha decides to enter a strict three-month retreat to remedy a suddenly worsening degeneration in the world, which has caused sentient beings to lose interest in hearing and practicing the Dharma. They have even lost all reverence and respect for the Buddha himself. While the Buddha is in retreat, he uses his clairvoyant powers to convene with countless other buddhas whose realms are facing similar troubles. Together, they decide to recite in unison the profound Dharma of the Great Vehicle, and after the three months have passed the situation in the world has been restored through their recital. Once again, beings have faith and interest in the Dharma. The teaching that was delivered together by all the many buddhas is finally entrusted by the Buddha to his disciples for future generations to study and draw inspiration from. One interesting historical fact about this sutra is that the earliest existing Chinese Buddhist manuscript is a copy of this text, dated to the end of the 3rd century and discovered in the early 20th century in excavations at Turfan.

On Gayāśīrṣa Hill, Buddha Śākyamuni is visited by a great gathering of bodhisattvas who have traveled miraculously there from a distant world, to venerate him as one who has vowed to liberate beings in a world much more afflicted than their own. The visiting bodhisattvas are led by Sarva­nīvaraṇa­viṣkam­bhin, who asks the Buddha a series of searching questions. In response, the Buddha gives a detailed and systematic account of the practices, qualities, and nature of bodhisattvas, the stages of their path, their realization, and their activities. Many of the topics are structured into sets of ten aspects, expounded with reasoned explanations and illustrated with parables and analogies. This sūtra is said to have been one of the very first scriptures translated into Tibetan. Its doctrinal richness, profundity, and clarity are justly celebrated, and some of its key statements on meditation, the realization of emptiness, and the fundamental nature of the mind have been widely quoted in the Indian treatises and Tibetan commentarial literature.

Proper Dharma Conduct takes place in the Jeta Grove at Śrāvastī. Knowing that many bodhisattvas are wondering about proper Dharma conduct, the Buddha Śākyamuni gives a teaching on this topic to a great number of bodhisattvas. The teaching follows a format in which the Buddha first makes a short cryptic statement that seems to go against the conventions of proper behavior for bodhisattvas. The bodhisattvas then inquire as to the meaning of this statement, and the Buddha proceeds to explain how to interpret the initial statement in order to decipher the underlying meaning. Because of his teaching, many gods and bodhisattvas are able to make great progress on the path.

In this sūtra some of Buddha Śākyamuni’s senior disciples request a teaching on the nature of “the sections of Dharma.” The Buddha responds by first delivering a teaching on the absence of birth with regard to phenomena, as an antidote to the poison of desire. On that basis, the Buddha then presents a longer explanation of the repulsiveness of the human body, and of the female body in particular.

Victory of the Ultimate Dharma presents the Buddha’s answers to questions posed by a non-Buddhist seer named Ulka concerning the origin of life, the end of the universe, and the nature of the soul. These questions are posed following a miraculous display by the Buddha, in which countless living beings are emitted from the Buddha in the form of rays of light. Although this miraculous display awes the bodhisattvas and gods who are present, Ulka is not swayed by these powers, arguing that non-Buddhist gods such as Nārāyaṇa and Maheśvara are also able to perform such feats. In answering his questions, the Buddha articulates core teachings of Buddhism such as impermanence, karma, and emptiness.

There are two main themes in Distinguishing Phenomena and What Is Meaningful. One is in the narrative structure: The Buddha Śākyamuni tells how, countless eons ago, in a world called Flower Origin, a buddha named Arisen from Flowers gave instructions to a royal family, and prophesied the awakening of the prince Ratnākara. Arisen from Flowers, the Buddha Śākyamuni then relates, has since become the buddha Amitābha, and the prince Ratnākara the bodhisattva Avalokiteśvara. The other theme is doctrinal, and lies in the content of the teaching given by Arisen from Flowers: it explains the four mistakes made by ordinary beings in the way they perceive the five aggregates, and how bodhisattvas teach them how to clear away these misconceptions, so that they may be free of the sufferings that result.

While Buddha Śākyamuni is residing in the Sudharmā assembly hall in the Heaven of the Thirty-Three, he explains to the great bodhisattva Maitreya four factors that make it possible to overcome the effects of any negative deeds one has committed. These four are: the action of repentance, which involves feeling remorse; antidotal action, which is to practice virtue as a remedy to non-virtue; the power of restraint, which involves vowing not to repeat a negative act; and the power of support, which means taking refuge in the Buddha, Dharma, and Saṅgha, and never forsaking the mind of awakening. The Buddha concludes by recommending that bodhisattvas regularly recite this sūtra and reflect on its meaning as an antidote to any further wrongdoing.

The Fourfold Accomplishment revolves around a dialogue between the god Śrībhadra and the bodhisattva Mañjuśrī that takes place in the Jeta Grove at Śrāvastī. At Śrībhadra’s request, Mañjuśrī recalls a teaching that he previously gave to Brahmā Śikhin on the practices of a bodhisattva. The teaching takes the form of a sequence of topics, each of which has four components.

The Quintessence of the Sun is a long and heterogeneous sūtra in eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.

While the Buddha is dwelling on Khalatika Mountain with his retinue, an amazing display of light appears, brought about by the bodhisattva Ākāśagarbha’s liberating activities. As he joins the gathering, Ākāśagarbha manifests another extraordinary display, and the Buddha, praising his inconceivable accomplishments and activities, explains how to invoke his blessings. He sets out the fundamental transgressions of rulers, ministers, śrāvakas, and beginner bodhisattvas, and, after explaining in detail how to conduct the rituals of purification, encourages those who have committed such transgressions to turn to Ākāśagarbha. When people pray to Ākāśagarbha, Ākāśagarbha adapts his manifestations to suit their needs, appearing to them while they are awake, in their dreams, or at the time of their death. In this way, Ākāśagarbha gradually leads them all along the path, helping them to purify their negative deeds, relieve their sufferings, fulfill their wishes, and eventually attain perfect enlightenment.

The Acceptance that Tames Beings with the Sky-blue Method of Perfect Conduct is a long sūtra divided into eleven chapters in which the Buddha and several bodhisattvas deliver a series of teachings focusing on the view of emptiness and the bodhisattva conduct, in order to convert beings to the Great Vehicle. The text reveals the view of the sky-like nature of all inner and outer formations while providing detailed descriptions of the practices of non-Buddhists, and insisting on the importance for bodhisattvas to be reborn and practice in impure realms rife with the five degenerations in order to awaken to buddhahood.

Bouquet of Flowers is a Great Vehicle sūtra in which the Buddha describes a vast array of wondrous, far-off world systems each inhabited by buddhas who teach the Dharma there. Hearing those buddhas’ names, the Buddha teaches, brings a wide range of benefits, all of which are ultimately directed toward attaining unexcelled, perfect and complete awakening. In this sūtra, the Buddha’s main interlocutor is Śāriputra, but he also interacts with Ajita and Mahākāśyapa.

Calling Witness with a Hundred Prostrations is widely known as the first sūtra to arrive in Tibet, long before Tibet became a Buddhist nation, during the reign of the Tibetan King Lha Thothori Nyentsen. Written to be recited for personal practice, it opens with a hundred and eight prostrations and praises to the many buddhas of the ten directions and three times, to the twelve categories of scripture contained in the Tripiṭaka, to the bodhisattvas of the ten directions, and to the arhat disciples of the Buddha. After making offerings to them, confessing and purifying nonvirtue, and making the aspiration to perform virtuous actions in every life, the text includes recitations of the vows of refuge in the Three Jewels, and of generating the thought of enlightenment. The text concludes with a passage rejoicing in the virtues of the holy ones, a request for the buddhas to bestow a prophecy to achieve enlightenment, and the aspiration to pass from this life in a state of pure Dharma.

While the Buddha is staying in the kingdom of Magadha with an assembly of countless bodhisattvas, the bodhisattva King of the Inconceivable gives a teaching on the relativity of time between different buddhafields. Eleven buddhafields are enumerated, with an eon in the first being equivalent to a day in the following buddhafield, where an eon is, in turn, the equivalent of a day in the next, and so forth.