Infinite Jewels
Infinite Jewels
Toh 118
Degé Kangyur, vol. 51 (mdo sde, ja), folios 290.b–298.a
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
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Table of Contents
Summary
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.
Acknowledgements
Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was produced by Miguel Sawaya and Luke Hanley. Andreas Doctor compared the translation with the original Tibetan and edited the text. The translators are grateful to Khenpo Gyaltsen, Khenpo Karma Gyurmé, and Khenpo Tsöndrü Sangpo for assistance with difficult passages in the Tibetan, as well as to Jue Liang, Felin Chung, and Chia Ping Chau for their help in consulting the Chinese.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Introduction
While the Buddha is residing on Vulture Peak Mountain near Rājagṛha with a large group of monks, the bodhisattva Mañjuśrī comes to see him. The bodhisattva inquires about the meditative absorption from which the Buddha has just arisen, and the Buddha responds that the absorption is known as infinite jewels. The sūtra then unfolds as a dialogue between the Buddha and Mañjuśrī on the nature and significance of the absorption, with an additional series of exchanges on this topic with the Buddha’s eminent monk-disciple Śāriputra.
Because the text conveys a profound view of reality, it is fitting that the Buddha's primary interlocutor is the bodhisattva Mañjuśrī, who epitomizes wisdom in the Great Vehicle tradition. The perspective of profound wisdom is elucidated through the exploration of a pair of key terms: limit of reality (Skt. bhūtakoṭi) and realm of phenomena (dharmadhātu). These terms are meant to indicate the way things are on the level of ultimate reality, and in this sūtra they are treated as synonyms.
The term “limit of reality” appears in a number of sūtras, and frequently in the Perfection of Wisdom literature. It stands for ultimate truth and, therefore, is synonymous with reality (dharmatā) and suchness (tathatā).1 While this appears to be the main significance of the term, it can also refer to the awakened experience of the ultimate, or even to the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas who vow to remain in cyclic existence as long as suffering beings remain.2 In the present sūtra, the equation between the ultimate and the limit of reality is repeatedly confirmed. In the final exchange concerning this term, we are told that it is not actually a limit, per se. In general, a limit must be localizable, but since the limit of reality transcends location, it is not truly a limit in the ordinary sense of the word.
The discussion regarding the realm of phenomena focuses on the fact that distinctions and designations are mere imputations having no ultimate, independent existence. According to this sūtra, in the context of the realm of phenomena, one cannot speak meaningfully of the traits of ordinary beings as distinct from those of buddhas, or of distinct psycho-physical aggregates that make up persons, or of defilements or heinous acts that can be isolated and identified. Instead, the realm of phenomena is described as nondual, and notions of birth, death, transmigration, pollution, and purification are moot. Thus, it is mainly by way of commentary on the terms limit of reality and realm of phenomena that the sūtra seeks to convey the profound nature of the ultimate. The discourse ends with a praise of these teachings and a description of the benefits that result from engaging with them.
A key challenge of translation is that frequently there does not exist a single term in the target language that embodies the range of meaning of a particular term in the source language. Such is the case with the Sanskrit koṭi, which appears both in the title, Ratnakoṭi, and in bhūtakoṭi, the limit of reality. Koṭi can mean limit, end, apex, point, highest point, eminence, or excellence. It can also refer to the number ten million. Thus, the title of our sūtra could be translated in a number of ways. We have chosen “Infinite Jewels” for two reasons. The first is to be found in the Buddha’s own explanation of the title of this sūtra, which refers to a particular meditative absorption entered by the Buddha. When Mañjuśrī asks why the absorption is so named, the Buddha likens it to an unblemished jewel. When such a jewel is placed on an even surface, there appear untold millions3 of other “jewels” surrounding it (presumably due to light refracting in the facets of the jewel). Secondly, the Mahāvyutpatti, the seminal list of Sanskrit–Tibetan terminological equivalents, renders ratnakoṭir nāma samādhiḥ as rin chen mtha’ yas zhes bya ba’i ting nge ’dzin, “the meditative absorption called infinite jewels.”4
While there is no known Sanskrit manuscript of this sūtra, it does exist in Chinese and Tibetan translations. There are two Chinese translations: 入法界體性經 (Ru fajie tixing jing, Taishō 355) and 寶積三昧文殊師利菩薩問法身經 (Baoji sanmei wenshushili pusa wen fashen jing, Taishō 356). The former (Taishō 355) was produced by the Gandhāran monk Jñānagupta (523–c. 600 ᴄᴇ) sometime in the late sixth century ᴄᴇ during his stay in the Chinese capital of Chang’an. The latter translation (Taishō 356) is a much earlier work attributed to the translator An Shigao (second century ᴄᴇ). However, Karashima has argued that An Shigao might not be the translator of this sūtra and has instead proposed that the translation may have been done by another early translator, the Gandhāran monk Lokakṣema (147–? ᴄᴇ).5 In any case, it seems certain that the sūtra was already in circulation in China by the second century ᴄᴇ, which makes it a very early sūtra within the literary corpus of the Great Vehicle.
According to the colophon of the Tibetan translation, Infinite Jewels was translated from Sanskrit to Tibetan by the Indian preceptor Prajñāvarman and the Tibetan translator Yeshé Dé, and thus can be dated to the early ninth century ᴄᴇ, a dating that is also attested by the text’s inclusion in the early ninth-century Denkarma (ldan dkar ma) inventory of translations into Tibetan.6 The present translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma).
The Translation
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was dwelling on Vulture Peak Mountain near Rājagṛha, together with a great saṅgha of five hundred monks. At dusk Youthful Mañjuśrī went to the Blessed One’s residence, stood at the door, and praised7 the Blessed One. At that time, the Blessed One was resting in equipoise in the absorption known as infinite jewels. Mindful and alert, the Blessed One then arose from that absorption. He saw that Youthful Mañjuśrī was at the door and said, “Please come inside, Mañjuśrī.”
“Very well, Blessed One, very well,” replied Youthful Mañjuśrī, and, heeding the Blessed One’s words, he went before the Blessed One. He prostrated, placing his head at the Blessed One’s feet, and stood to one side. The Blessed One gave Youthful Mañjuśrī permission to sit, and, with the Blessed One’s permission, Youthful Mañjuśrī bowed with palms joined and then sat to one side of the Blessed One.
Sitting to one side, Youthful Mañjuśrī asked the Blessed One, “What was the absorption from which you just arose, Blessed One?” [F.291.a]
“Mañjuśrī, there is an absorption called infinite jewels,” replied the Blessed One to Youthful Mañjuśrī. “That is the absorption from which I just arose.”
“Blessed One, why is it called infinite jewels?”
The Blessed One responded, “Mañjuśrī, take as an analogy an exceedingly pure and well-polished precious jewel. If it is placed on level ground, then wherever it is placed, there will be untold millions of jewels. In the same way, Mañjuśrī, when I remain in this absorption and look to the east, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching the Dharma in countless, innumerable world systems. It is the same to the south, west, north, below, and above. When I look in the ten directions, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching the Dharma in boundless world systems. Remaining in this absorption, Mañjuśrī, I do not actually see any phenomenon whatsoever that is not the limit of reality. Mañjuśrī, I posit this seal of the limit of reality as my seal. Faithful noble sons and daughters who engage in this seal will gain uninterrupted eloquence.”
“Blessed One, I have something to say. Well-Gone One, I have something to say.”
“Then speak, Mañjuśrī.”
“Blessed One, take as an analogy that very same precious jewel. Whatever facet it is set down upon, it will rest on precisely that facet of the precious jewel.8 [F.291.b] Blessed One, in the same way, all phenomena abide only as the limit of reality.”
“Mañjuśrī, do you know the limit of reality?”
“I do, Blessed One.”
“Well then, Mañjuśrī, where is the limit of reality?”
“Blessed One, the limit of reality is wherever my limit is. The limit of reality is wherever the phenomena of ordinary beings are not. The limit of reality is not karma or ripening but only the limit of all phenomena. Blessed One, those who have such conviction are not liberated from anything at all. Those who are not liberated from anything at all are liberated from being mistaken. Those who are liberated from being mistaken are truly liberated. Those who are truly liberated have entered what is not an objective world.9 Those who have entered what is not an objective world have entered into reality. And why? Blessed One, when one thinks, ‘It is not an objective world,’ then one has already made it an objective world.10 It is on account of that that we label it not an objective world.”
“Blessed One, not an objective world refers to the limit of reality.”
“Blessed One, cultivating the path refers to not cultivating the path.”
“Blessed One, I teach the Dharma to noble sons and daughters who are beginners by teaching that the composite person should not be discarded. When I teach the Dharma, I teach that attachment, aversion, and delusion are not to be abandoned. Why is this? Because, Blessed One, it is impossible to abandon whatever is the nature of these phenomena. Blessed One, to seek to abandon the composite person or the origin of the composite person would amount to abandoning the limit of reality. Rather, Blessed One, to noble sons and daughters who are beginners I teach that, in a manner free from clinging, the Buddha’s attributes are not to be taken up or actualized, and the attributes of ordinary beings should not be grasped or abandoned. Blessed One, how do you teach the Dharma to those who are beginners?”
“Mañjuśrī, I teach the Dharma whereby form does not disintegrate and is unborn. I teach that feelings, perceptions, and formations, as well as consciousness, do not disintegrate and are unborn. I teach the Dharma whereby attachment, aversion, and delusion do not disintegrate and are unborn, and I also teach that the inconceivable attributes are unattainable. It is in this way, without destroying or producing any attribute whatsoever, that I awakened to unsurpassed and perfect buddhahood. Mañjuśrī, buddhahood is a term for the realm of phenomena. One should understand that the attributes of a buddha, such as the powers, fearlessnesses, [F.292.b] and the unique attributes, are also nothing but the realm of phenomena. With regard to the realm of phenomena, I do not see any distinct attributes of ordinary beings, worthy ones, solitary buddhas, or buddhas. How is this so? Mañjuśrī, in that realm there are no distinctions; such is the realm of phenomena. The realm of phenomena is an unadulterated realm.
“As an analogy, Mañjuśrī, consider rivers that have distinct names, colors, and waters. When they flow into the ocean it becomes impossible to differentiate them or identify them, saying, ‘This is the Ganges,’ ‘This is the Sītā,’ or ‘This is the Yamunā.’ Similarly, Mañjuśrī, within the realm of phenomena, all those phenomena that have different names cannot be distinctly labeled, saying, ‘These are the attributes of ordinary beings, and here are those of the hearers, solitary buddhas, bodhisattvas, and buddhas.’
“Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label them, saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’ However, within the realm of phenomena you cannot make such distinctions and point out the individual attributes of ordinary beings, hearers, solitary buddhas, bodhisattvas, and buddhas.
“Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label them, saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’ However, within the realm of phenomena you cannot make such distinctions, saying, ‘These are the attributes of ordinary beings, these are the attributes of worthy ones, these are the attributes of solitary buddhas, these are the attributes of bodhisattvas, [F.293.a] and these are the attributes of buddhas.’ It cannot be pointed out or labeled, as by saying, ‘This is the realm of phenomena; this is where it is’ or ‘It is in such-and-such a location.’ And why not? Because the realm of phenomena cannot be seen and cannot be shown. It is not something that can be labeled; it is beyond being labeled.
“I have taught that beings are this realm. If one commits an act of immediate retribution yet has conviction in this teaching and understands that acts of immediate retribution are also this realm, then one will not become defiled. And why not? Because, Mañjuśrī, the acts of immediate retribution are equivalent to the realm of phenomena. In this way, the realm of the acts of immediate retribution and the realm of phenomena are nondual and inseparable. Here, coming, going, or appearing are not apprehended.”
Then Youthful Mañjuśrī said to the Blessed One, “Blessed One, I also do not see the realm of phenomena going to the lower realms, the higher realms, or nirvāṇa.”
“Mañjuśrī, suppose someone were to ask how your teacher designates saṃsāra with its six classes of beings. What would you answer?”
“Blessed One, if I were asked such a question this would be my reply: Consider the analogy of a sleeping person who in dreams sees hell beings, animal realms, lands of hungry ghosts, classes of asuras, gods, or people. Blessed One, although the dreaming person sees myriad things, all the myriad things dreamed are not there. [F.293.b] In the same way, although I teach distinct types of beings, it is impossible to designate distinct essences within the realm of phenomena. That being so, Blessed One, that is how I would answer such a question.
“Similarly, Blessed One, the parinirvāṇa of the buddhas, bodhisattvas, solitary buddhas, and hearers cannot be distinctly labeled. Blessed One, their ways of abiding also cannot be distinctly labeled. And why not? Because they are not distinct from the realm of phenomena. To give an analogy, Blessed One, there are various precious substances in the sea—conch shells, crystal, coral, and the like—of lesser, middling, or superior quality. These can all be distinctly labeled, saying, ‘This is such-and-such precious substance; this is such-and-such precious substance.’ However, such distinct labeling cannot be applied to the realm of phenomena, where such labeled distinctions cannot be differentiated. Therein, death, transmigration, and birth cannot be distinctly labeled. Why is that? Because the realm of phenomena is without death, transmigration, birth, pollution, and purification. The realm of phenomena is not polluted. The realm of phenomena is not adulterated. Within the realm of phenomena there are no attributes to be relinquished or generated.”
Then the Blessed One, though he already knew, asked Youthful Mañjuśrī, “Mañjuśrī, do you know the realm of phenomena?”
“If I were to apprehend it, I would know it.”
“Blessed One, the world is merely that which is experienced by people who are illusory apparitions. Blessed One, what is called world is no more than a mere name. [F.294.a] Apart from that I do not see any world that can be pointed out, or a world to experience. I do not see anything distinct from the world’s realm of phenomena. And why not? Because there isn’t any. Regarding the Blessed One’s statement about ‘the world that is experienced,’ the essence of form is without death, transmigration, or birth; it does not disintegrate or perish. This being the case, what is there to experience? Likewise, since the essence of feeling, perception, formation, and consciousness does not exist, there is no arising or ceasing. These things do not go beyond the single characteristic; indeed, their characteristic is identical.”
“Mañjuśrī, tell me, do you think that I, the Thus-Gone One, the Worthy One, the Perfect Buddha, will pass into parinirvāṇa or disappear?”
“No, Blessed One, I do not. And why not? Because the realm of phenomena is not truly established. Blessed One, if the realm of phenomena were truly established, then it would not be something to pass beyond. However, it is not apprehended as something truly established. Thus, how can one speak of not passing beyond11 or passing into parinirvāṇa? The Thus-Gone One is the realm of phenomena. For that reason, the Blessed One is not born and does not pass into parinirvāṇa.”
“Well then, Mañjuśrī,” said the Blessed One, “how can you have conviction in the statement that the thus-gone ones of the past, equal in number to the grains of sand in the River Ganges, have passed into parinirvāṇa?”
“If I had beheld their birth, I would have conviction.”
“Blessed One, since I do not see or apprehend ordinary beings, how could I possibly apprehend their rebirth?”
“Mañjuśrī, please expound on the Thus-Gone One’s assertion that phenomena abide.”
“Where should I begin my discourse?”
“Start with the realm of phenomena.”
“Blessed One, I do not actually see any phenomena that are not the realm of phenomena.”
“Mañjuśrī, those who are presumptuously arrogant will be frightened.”
“Blessed One, if the limit of reality were to be frightened, then, based on that, those who are presumptuously arrogant would also be frightened. Why is this? Blessed One, those who are presumptuously arrogant are not something other than the limit of reality. Whatever is the limit of those who are presumptuously arrogant, that very limit is the limit of reality. Moreover, that which is the limit of reality is also the limit of all phenomena. For that reason, they are not frightened. The statement ‘no phenomenon is truly established’ is a vajra basis.”
“Mañjuśrī,” asked the Blessed One, “Why is this called a vajra basis?”
“Blessed One, all phenomena are indestructible. It is for this reason that it is called a vajra basis. Since the thus-gone ones are inconceivable, all phenomena are inconceivable. This is a vajra basis. Why is this referred to as a vajra basis? It is because all phenomena are not mind. To say that all phenomena are awakening is a vajra basis. Why is this? Because all phenomena are inexpressible. Phenomena expressed by means of various names are not actually present in those very phenomena. Whatever is not present is empty. That which is empty does not exist. What does not exist [F.295.a] cannot be expressed. The inexpressible is awakening. It is for that reason that this is a vajra basis. All phenomena are the object of the thus-gone ones. This is a vajra basis.”
“Blessed One, all phenomena are devoid of their own objects. For that reason, this is a vajra basis.”
“Mañjuśrī, the monk Ānanda will also comprehend this Dharma exposition. Shall I motion him to come here?”
“Blessed One, is there any Dharma that has been taught or expressed here? I myself have not actually witnessed even a single syllable that has been taught. That being so, how could I possibly have perceived many of them?”
“Excellent, Mañjuśrī, excellent. These words of yours, which you present in this way, are well spoken. Well done, Mañjuśrī. In the countless, innumerable world systems of the ten directions, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching this reality.”
At this point Venerable Śāriputra left his dwelling and went to the dwelling of Youthful Mañjuśrī. He did not see Mañjuśrī there, and so he went to the Blessed One’s dwelling. He stood outside the door and heard the teachings being given.
The Blessed One said to Youthful Mañjuśrī, “Mañjuśrī, the monk Śāriputra is standing outside the door of this dwelling. As he wishes to listen to the Dharma, Mañjuśrī, bring Śāriputra inside so he can listen.”
“If this limit is the limit of reality, is it present outside, inside, or neither?”
“Mañjuśrī, it is none of these.”
“Therefore, Blessed One, the limit of reality is not a limit. [F.295.b] Regarding a limit such as this, one does not come here or go there. Thus, Blessed One, it is not appropriate for the honorable Śāriputra, who is limited in this way, to come here or come inside.”12
“Mañjuśrī, if I were in this dwelling speaking with the hearers while you were outside, powerless to enter, would you not suffer?”
“Blessed One, it is not so. And why not? Because all phenomena are included within the realm of phenomena. In this regard, the expression thus-gone one means the realm of phenomena. Since they are of a single characteristic, the Thus-Gone One and the realm of phenomena are not any different. Phenomena such as ‘Dharma,’ ‘Dharma teachings,’ or ‘listening to the Dharma’ are nondual and thus are not distinct. And it is for that reason, too, that they are not distinct from the realm of phenomena. The syllables that make up the name Mañjuśrī also belong to the realm of phenomena. Thus, Blessed One, for this reason I would not be distressed in the slightest. Even if the Blessed One were to teach the Dharma for eons equal in number to the grains of sand in the River Ganges, whether I were there or not, I would experience neither joy at being there nor anguish otherwise. And why not? Blessed One, if duality existed then I would experience joy or anguish. However, the realm of phenomena is nondual, and it is for that reason that I would not become joyful or anguished. Blessed One, the teachings by which you share the Dharma do not cause any phenomena to accumulate, diminish, increase, or decrease. Such a teaching is not founded on apprehending any phenomenon whatsoever. It is for that reason as well, Blessed One, that I would not become joyous or anguished.”
At this point, the Blessed One asked Venerable Śāriputra, “Did you hear Youthful Mañjuśrī’s eloquence, Śāriputra?” [F.296.a]
“Blessed One, I heard. I came here, Blessed One, thinking how wonderful it would be to hear the eloquent words of the Blessed One and of Youthful Mañjuśrī.”
Youthful Mañjuśrī then said to the Blessed One, “Blessed One, please invite Venerable Śāriputra to come inside.”
“Enter, Śāriputra,” said the Blessed One to Venerable Śāriputra.
Venerable Śāriputra entered, prostrated at the Blessed One’s feet, and sat to one side. “Honorable Śāriputra,” said Youthful Mañjuśrī to Venerable Śāriputra, who was seated to the side, “what purpose did you envision for coming here?”
“I came here, Mañjuśrī, with a longing to hear the Dharma. Where the Blessed One and sublime beings such as yourself are dwelling, there are profound and exquisite teachings. It is because of this that I came.”
“So it is, Honorable Śāriputra. This teaching is profound.”
“How profound is this Dharma exposition that you commenced together with the Blessed One?”
“It will not be comprehended by Honorable Śāriputra. A worthy one whose contaminants have been exhausted is not a vessel for this Dharma teaching. Why is this? Because this Dharma teaching is not engaged with the properties of ordinary beings, is not engaged with the properties of worthy ones, is not engaged with the properties of solitary buddhas, and is not engaged with the properties of thus-gone ones. It is not engaged with the apprehending any property. Since all attributes are completely void, it is not engaged with, or disengaged from, anything at all.”
“Mañjuśrī, what is your rationale for saying that worthy ones whose contaminants are exhausted are not vessels for this teaching?”
“Honorable Śāriputra, I thought, ‘If the worthy one’s attachment, [F.296.b] aversion, and delusion are exhausted, what kind of vessel is he? What kind of vessel will he become?’ Having considered these questions, I reply that worthy ones whose contaminants are exhausted are not vessels for this teaching.”
“Mañjuśrī, for the sake of this teaching I went from monastery to monastery, from dwelling to dwelling, and from hermitage to hermitage in search of you. I thought of how wonderful it would be to hear such profound and eloquent expositions from you. Mañjuśrī, I am insatiable when it comes to the Blessed One’s teachings or your own.”
“I am not.”
“Honorable Śāriputra, does the realm of phenomena seek out the Dharma?”
“It does not, Mañjuśrī.”
“Since it is not the case that the realm of phenomena is one distinct thing while Venerable Śāriputra is something other, why is it that Venerable Śāriputra is insatiable in listening to the Dharma? Why do I say this? Honorable Śāriputra, it is because the realm of phenomena does not seek the Dharma. If it did seek, then it would be something that could be sated. However, since it does not seek, it is not sated.”
“Mañjuśrī, apart from the Thus-Gone One, where else will you find someone like me to listen to the Dharma?”
“Honorable Śāriputra, do you believe that you, Śāriputra, will not enter parinirvāṇa?”
“Yes, I do.”
“Why do you believe this?”
“I believe this thinking that, since no phenomenon is established, I too will not enter parinirvāṇa.”
“Honorable Śāriputra, do you believe that for you there is no death, transmigration, and rebirth?”
“Yes, I do.”
“Why do you believe this?”
“I believe this because I am included within the realm of phenomena, and in the realm of phenomena death, transmigration, and birth do not exist.”
“Honorable Śāriputra, do you believe that a worthy one whose contaminants have been exhausted is ignorant?” [F.297.a]
“Yes.”
“Why do you believe this?”
“Since knowledge and ignorance are equivalent, a worthy one whose contaminants have been exhausted is ignorant. In this way, ignorance and knowledge are inexhaustible, and therefore they are void. That being the case, it is because of not conceptualizing ignorance and consciousness that I believe that a worthy one whose contaminants have been exhausted is ignorant.”
“Honorable Śāriputra, do you believe that worthy ones whose contaminants have been exhausted are devoid of knowledge?”
“Yes, I do.”
“Why do you believe this?”
“All phenomena are devoid of any essence. Because of this I believe that worthy ones whose contaminants have been exhausted are devoid of knowledge.”
“Honorable Śāriputra, do you believe that worthy ones whose contaminants are exhausted are not liberated?”
“Yes, I do.”
“Why do you believe that?”
“I believe this because defilements do not exist. From what is one liberated if defilements do not exist?”
“Honorable Śāriputra, do you believe that the prior thus-gone ones did not appear and did not enter parinirvāṇa?”
“Yes, I do.”
“Why do you believe this?”
“In the inconceivable realm, Mañjuśrī, there is no birth. Thus, how could what is unborn disappear or pass into parinirvāṇa? That is why I believe it.”
“Yes, I do.”
“Why do you believe this?”
“Mañjuśrī, it is because there are no distinctions in the realm of phenomena that I believe this.”
“Honorable Śāriputra, do you believe that all buddha fields are a single buddha field?”
“Yes, I do.”
“Why do you believe this?”
“Mañjuśrī, since all buddha fields are the field of the inexhaustible, I believe in this way.”
“Honorable Śāriputra, do you believe that no phenomenon can be known, abandoned, actualized, [F.297.b] and cultivated?”
“Yes, I do.”
“Why do you believe this?”
“Essentially, Mañjuśrī, no essence is known. Naturally, no nature is abandoned, actualized, cultivated, produced, ended, adopted, or rejected. That limit is nonabiding. That is what I believe.”
“Honorable Śāriputra, do you believe that the realm of phenomena is a realm without aggregates, that there is no arising or ceasing of any phenomena, and that there are no phenomena whatsoever that are present as aggregates?”
“Yes, I do.”
“Why do you believe this?”
“Mañjuśrī, I do not apprehend any phenomena arising, ceasing, or present as aggregates, and so I believe in this way.”
“Honorable Śāriputra, do you believe that insight is the realm of phenomena, and that the realm of phenomena is insight, and that therefore the so-called realm of phenomena is also called a worthy one?”
“Yes, I do.”
“Why do you believe this?”
“Mañjuśrī, the state of a worthy one comes about through the insight that leads to realization. Accordingly, as this amounts to knowledge of the realm of phenomena, that knowledge is not epitomized by attachment, aversion, or delusion, and a worthy one is therefore not other than the realm of phenomena. Thus, I believe in this way.”13
“Honorable Śāriputra, do you believe all phenomena are equal to the Buddha, the great leader?”
“Yes, I do.”
“Why do you believe this?”
“Mañjuśrī, I believe this because the Blessed One has fully understood that all phenomena are devoid of an inherent nature.”
“Honorable Śāriputra, it is excellent that you have given answers according to the extent of your purview. Well done. That is as far as I will question you. Now, return to your place.”
At this point, the Blessed One said to Venerable Śāriputra, [F.298.a] “Śāriputra, noble sons or daughters who remember, keep, read, or learn this teaching will swiftly become eloquent.”
“So it is, Blessed One. Those who, for the sake of noble sons or daughters, present this Dharma seal exactly as it has been taught will be paying service to the victors of the past; they should be seen in this way.”
Then Venerable Śāriputra asked the Blessed One, “What is the name of this Dharma teaching, Blessed One? How should it be known?”
“To that end, Śāriputra,” said the Blessed One to Venerable Śāriputra, “you may identify this Dharma teaching as My Response to Youthful Mañjuśrī’s Question. Identify it also as The Realm of Phenomena. You can also identify it as The Limit of Reality and Infinite Jewels. Śāriputra, noble sons and daughters who exert themselves in remembering, keeping, reading, learning, cultivating, and applying this Dharma teaching are like jewels. They will swiftly attain acceptance that phenomena are unborn and generate roots of virtue in others. Even if they master just a small portion of the Dharma, they will be able to teach the Dharma elaborately. Their eloquence will be uninterrupted.”
When the Blessed One had said this, Youthful Mañjuśrī, Venerable Śāriputra, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
This completes the noble Great Vehicle sūtra “Infinite Jewels.”
Colophon
This was translated, proofed, and finalized by the Indian preceptor Prajñāvarman, the translator-editor Bandé Yeshé Dé, and others.
Notes
Bibliography
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Glossary
Absorption
- ting nge ’dzin
- ཏིང་ངེ་འཛིན།
- samādhi
Act of immediate retribution
- mtshams med pa
- མཚམས་མེད་པ།
- ānantarya
Aggregate
- phung po
- ཕུང་པོ།
- skandha
Ānanda
- kun dga’ bo
- ཀུན་དགའ་བོ།
- Ānanda
Asura
- lha ma yin
- ལྷ་མ་ཡིན།
- asura
Bandé Yeshé Dé
- ban de ye shes sde
- བན་དེ་ཡེ་ཤེས་སྡེ།
- —
Blessed one
- bcom ldan ’das
- བཅོམ་ལྡན་འདས།
- bhagavān
Buddha field
- sangs rgyas kyi zhing
- སངས་རྒྱས་ཀྱི་ཞིང་།
- buddhakṣetra
Composite person
- ’jig tshogs
- འཇིག་ཚོགས།
- satkāya
Contaminant
- zag pa
- ཟག་པ།
- āsrava
Defilement
- nyon mongs
- ཉོན་མོངས།
- kleśa
Fearlessnesses
- mi ’jigs pa
- མི་འཇིགས་པ།
- vaiśāradya
Gandharva
- dri za
- དྲི་ཟ།
- gandharva
Ganges
- gang gA
- གང་གཱ།
- Gaṅgā
Hearer
- nyan thos
- ཉན་ཐོས།
- śrāvaka
Higher realms
- mtho ris
- མཐོ་རིས།
- sugati
Hungry ghost
- yi dags
- ཡི་དགས།
- preta
Insight
- shes rab
- ཤེས་རབ།
- prajñā
Limit of reality
- yang dag pa’i mtha’
- ཡང་དག་པའི་མཐའ།
- bhūtakoṭi
Lower realms
- ngan song
- ངན་སོང་།
- durgati
Mañjuśrī
- ’jam dpal
- འཇམ་དཔལ།
- Mañjuśrī
Parinirvāṇa
- yongs su mya ngan las ’das pa
- ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།
- parinirvāṇa
Pollution
- kun nas nyon mongs
- ཀུན་ནས་ཉོན་མོངས།
- saṃkleśa
Powers
- stobs
- སྟོབས།
- bala
Prajñāvarman
- pradz+nyA barma
- པྲཛྙཱ་བརྨ།
- Prajñāvarman
Purification
- rnam par byang ba
- རྣམ་པར་བྱང་བ།
- vyavadāna
Rājagṛha
- rgyal po’i khab
- རྒྱལ་པོའི་ཁབ།
- Rājagṛha
Realm of phenomena
- chos kyi dbyings
- ཆོས་ཀྱི་དབྱིངས།
- dharmadhātu
Śāriputra
- shA ri’i bu
- ཤཱ་རིའི་བུ།
- Śāriputra
Sītā
- si ta
- སི་ཏ།
- Sītā
Six classes of beings
- ’gro ba drug
- འགྲོ་བ་དྲུག
- ṣaḍgati
Solitary buddha
- rang sangs rgyas
- རང་སངས་རྒྱས།
- pratyekabuddha
Thus-gone one
- de bzhin gshegs pa
- དེ་བཞིན་གཤེགས་པ།
- tathāgata
Unique attributes
- ma ’dres pa
- མ་འདྲེས་པ།
- āveṇika
Vajra
- rdo rje
- རྡོ་རྗེ།
- vajra
Vulture Peak Mountain
- bya rgod kyi phung po’i ri
- བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
- Gṛdhrakūṭaparvata
Well-gone one
- bde bar gshegs pa
- བདེ་བར་གཤེགས་པ།
- sugata
Worthy one
- dgra bcom pa
- དགྲ་བཅོམ་པ།
- arhat
Yamunā
- ya mu na
- ཡ་མུ་ན།
- Yamunā
Youthful Mañjuśrī
- ’jam dpal gzhon nur gyur pa
- འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
- Mañjuśrī Kumārabhūta