Purification of Karmic Obscurations: Karmāvara A Viśuddhi
Purification of Karmic Obscurations: Karmāvara A Viśuddhi
Karmāvaraṇaviśuddhi
འཕགས་པ་ལས་་བ་པ་མ་པར་དག་པ་ས་་བ་ག་པ་ན་པོ་མདོ།
’phags pa las kyi sgrib pa rnam par dag pa zhes bya ba theg pa chen po’i mdo
Āryakarmāvaraṇaviśuddhināmamahāyānasūtra
Toh 218
Degé Kangyur, vol. 62 (mdo sde, tsha), folios 284.a–297.b.
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co. CONTENTS
ti. Title
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. Purification of Karmic Obscurations
1. The Translation
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
g. Glossary
s. SUMMARY
ac. ACKNOWLEDGMENTS
i.1 The setting for this sūtra is Āmrapālī’s Grove in Vaiśālī, where Buddha
Śākyamuni taught and performed miracles. The Lord Buddha visited Vaiśālī
several times; first, in the fifth year after his enlightenment, he spent the
rainy season there, and later, he laid down various rules of the Vinaya at
Vaiśālī, as well as giving other important discourses. On his last visit he
announced his approaching parinirvāṇa. In addition, one hundred years
after the Buddha’s parinirvāṇa, it was the site of the second Buddhist
Council.
i.2 This sūtra relates the story of a monk who has been seduced by a
prostitute and is deeply remorseful for his actions. Mañjuśrī takes him to
seek the counsel of the Buddha. What is interesting is the way in which the
Buddha deals with monastic discipline and the ethical impairment of the
monk’s vows, contrasting the view of emptiness, or the lack of intrinsic
nature of phenomena, and morality. Here, the view of emptiness trumps the
code of monastic discipline as explained in the Vinaya. From the point of
view of the monk’s vows, sleeping with a woman is a disaster; however, this
moral discourse takes the point of view of emptiness. This is an example of
how the codes of monastic discipline are sometimes subordinated to the
ultimate view of emptiness. Although the Vinaya is practiced in all vehicles,
including the Vajrayāna, it is given different priorities. For example, in the
Mahāyāna, if a monk holds the bodhisattva vows, certain exceptions can be
made to his monastic vows, such as the one that prohibits touching a
woman, when he is employing skillful means. Here in this text, however
(although it is a Mahāyāna sūtra), the emphasis is not on any such skillful
means, but on the metaphysical view of emptiness.
i.3 The Degé Kangyur version of this sūtra was compared to those in the Stok
Palace Kangyur and Lhasa Kangyur; discrepancies and remarks are
indicated in the endnotes. This text was translated solely on the basis of the
Tibetan versions, as a Sanskrit original has not been found. When the names
of individuals are generally known in Sanskrit, e.g. Mañjuśrī, they are
presented here in Sanskrit. In the case of many other personal names,
however, it is difficult to establish from the Tibetan translation an
unquestionable rendering back into Sanskrit; these names are therefore
translated into English instead.
i.4 The Sanskrit title of the work, as transcribed in the Degé and most other
recensions of the Kangyur, is—shorn of its honorific elements—Karmāvaraṇa-
viśuddhasūtra, which could be translated as “purified of karmic obscurations.”
However, the sūtra is mentioned in Śāntideva’s Śikṣāsamuccaya with the title
Karmāvaraṇaviśuddhisūtra (which is also the spelling given in the Narthang
Kangyur), and we have followed most modern cataloguers of the Kangyur in
taking this spelling as the probable original version, rendering it as
Purification of Karmic Obscurations.
i.5 According to the colophon, the sūtra was originally translated from
Sanskrit into Tibetan by the Indian paṇḍitas Jinamitra and Prajñāvarman,
and by the principal editor-translator (lo tsā ba), the monk Yeshé Dé (ye shes
sde), and others. Jinamitra was a Kaśmīri of around the late eighth to early
ninth century who travelled to Samyé Monastery in Tibet during the reign of
the Dharma king Trisong Detsen (khri srong lde btsan) to engage in translation;
he and Yeshé Dé collaborated on the translation of many hundreds of works.
The translation of this text is listed in the Denkarma (ldan dkar ma) catalogue,
compiled in 824, and was thus most likely prepared in the early ninth
century.
tr. THE TRANSLATION
The Noble Mahāyāna Sūtra
1.2 Thus have I heard at one time. The Bhagavān was dwelling at Āmrapālī’s
Grove in Vaiśālī, in the company of a great monastic assembly of about five
hundred monks and thirty-two thousand great bodhisattva mahāsattvas,
such as the bodhisattva mahāsattvas Destroyer of Pride, Sublime Knowledge
Displayed with Luminosity, Like a Lotus Flower,1 King of Light Diffusion,
Embodiment Always Appearing Like an Honorable Image, All Doubts
Diminished, He whose Intelligence is Like an Ocean of Arrayed Jewels,
Abode of Myriad Flowers, King of Utterly Clear Melody, Lamp of the Light
King, Golden Light of the Glorious Essence, Mighty One, Subjugator of All
Places, King of Openly Proclaiming Melody, Embodiment of Enchanting
Splendor, the great bodhisattva mahāsattva Youthful Mañjuśrī, and others.
In all he was accompanied by thirty-two-thousand great bodhisattva
mahāsattvas.
1.3 At that time, the monk called Stainless Light came to the great city of
Vaiśālī to beg for alms. [F.284.b] As he made his alms round, he arrived at a
prostitute’s home, not knowing whose it was.
1.4 The moment the monk went into her home, lustful intentions were
aroused in the prostitute, who thought, “I will not let this monk go without
sleeping with him. If I fail, I will die.” Once the monk had come inside, she
immediately shut the door and told him, “It would be wrong for you not to
sleep with me. Unless you sleep with me, I will die.”
The monk Stainless Light protested to the prostitute, “Auntie! I must train
in the great precepts prescribed by the Buddha. I dare not engage in sexual
activity. Please let me go! I would rather die than engage in sexual activity.”
1.5 At this the prostitute thought, “If I use a certain secret mantra and drug to
seduce 2 this monk, he will surely engage in blissful acts with me; I shall
definitely use that secret mantra and drug on this monk.” But she said to
him, “I, too, have no desire to destroy or impair the Buddha’s prescribed
precepts. Most graciously accept my alms.”
With these words she went inside, bewitched the food with magic spells
and secret mantras, and poured it into the monk’s begging bowl. As soon as
she had poured out his food, the monk suddenly gave rise to immoral
thoughts. Fantasizing, he gave rise to enormous longing. When the
prostitute noticed the change in the monk’s expression, she grabbed him
with her right hand, led him to the bed, and they slept with each other.
1.6 After the monk had had his pleasure from dallying with the prostitute, he
collected his alms, went to the main temple, and thought, “Oh, woe is me! I
have just violated all that is contained in the Buddha’s great teaching of
moral conduct! [F.285.a] As I have violated my moral conduct, I am no longer
worthy to partake of faithful people’s offerings. I shall fall into the great hell
realms.”
He approached his monastic companions and said, “I have neglected my
moral conduct. As I am no longer an ordained devotee, I shall fall into the
great hell realms.”
1.7 His monastic companions asked, “Why did you neglect your moral
conduct?” So he recounted to them exactly how it had happened.
“Venerable Stainless Light,” his monastic companions said, “the
bodhisattva mahāsattva called Youthful Mañjuśrī is expert in expunging all
wrong-doings. He is expert in dispelling all obscurations. He has attained
patient forbearance in seeing all phenomena as non-arising.3 Even the
Bhagavān speaks well of him, praising and extolling him. So, venerable one,
please come. We shall go to meet Youthful Mañjuśrī. He will be able to dispel
your distress.”
1.8 Then, without eating his food, the monk Stainless Light, together with his
monastic companions, left for the abode of Youthful Mañjuśrī. When they
entered the presence of Youthful Mañjuśrī, they exchanged some joyful and
delightful conversation, and then recounted to Youthful Mañjuśrī what had
happened.
After these explanations, Youthful Mañjuśrī told the monk Stainless Light,
“Monk, eat some of this food. Once you have eaten, tell the Bhagavān about
this and follow the Bhagavān’s instructions.”
As soon as the monk Stainless Light had eaten, he and his monastic
companions, together with Youthful Mañjuśrī, left for the abode of the
Bhagavān.
1.9 Upon entering his presence, they touched their heads to the feet of the
Bhagavān, and after circumambulating the Bhagavān three times, they sat
down to one side of him. [F.285.b] The monk Stainless Light was too
ashamed to be able to speak to the Bhagavān, so Youthful Mañjuśrī rose
from his seat, draped his outer robe over one shoulder, knelt on his right
knee, joined his palms before the Bhagavān, and relayed to the Bhagavān
everything that had happened.
1.10 When he had been told what had happened, the Bhagavān asked the
monk Stainless Light, “Monk, is it true that you did thus?”
Stainless Light replied, “Bhagavān, yes, it is true.”
The Bhagavān asked, “Monk, did you have a prior intention to engage in
lustful conduct?”
Stainless Light replied, “Bhagavān, no, I did not.”
The Bhagavān asked, “Monk, if lustful thoughts did not arise, how did
you come to engage in lustful conduct?”
Stainless Light replied, “Bhagavān, my lustful mind arose later on.”
The Bhagavān asked, “Monk, did you engage in your passionate act with
that mind?”
Stainless Light replied, “Bhagavān, no, I did not.”
The Bhagavān asked, “Monk, when their minds are afflicted, sentient
beings become controlled by their afflictions; when their minds are purified,
they become pure. Is this not the Dharma I taught?”
Stainless Light replied, “Bhagavān, yes, it is.”
1.11 The Bhagavān asked, “Monk, what do you think? In your sleep, when
dreaming, did you ever engage in passionate acts?”
Stainless Light replied, “Bhagavān, yes, I did.”
The Bhagavān asked, “Monk, do you not know that it is your mind that
engaged in passionate conduct?”
Stainless Light replied, “Bhagavān, I do know that.”4
The Bhagavān asked, “Monk, do you think that there is a difference such
that your dreaming mind and your waking mind are separate and distinct?”5
[F.286.a]
Stainless Light replied, “Bhagavān, I do not see the slightest distinction
between the dreaming mind and the waking mind.”
The Bhagavān asked, “Monk, what do you think? Have I not taught that
all phenomena are like dreams?”
Stainless Light replied, “Bhagavān, yes, you have.”
The Bhagavān asked, “Monk, what do you think? Are dreams true?”
Stainless Light replied, “Bhagavān, no, they are not.”
The Bhagavān asked, “Monk, what do you think? Are not the dreaming
mind and the waking mind non-existent?”
Stainless Light replied, “Bhagavān, they are indeed non-existent. Sugata,
they are indeed non-existent.”
1.12 The Bhagavān asked, “Monk, what do you think? Could something non-
existent exist anywhere?”
Stainless Light replied, “Bhagavān, no, it could not.”
The Bhagavān asked, “Monk, what do you think? Could something non-
existent arise?” Stainless Light replied, “Bhagavān, no, it could not.”
The Bhagavān asked, “Monk, what do you think? Could something non-
arising arise or cease? Could it become controlled by afflictions, or
cleansed?”
Stainless Light replied, “Bhagavān, no, it could not.”
The Bhagavān asked, “Monk, what do you think? Could non-arising
phenomena go to the hell realms, or to the birthplace of an animal, or to the
realm of the Lord of Death?”
Stainless Light replied, “Bhagavān, since things that are non-arising do
not exist, it would be impossible for them to go to the lower realms.”
1.13 The Bhagavān continued, “Monk, while all phenomena are luminous in
this way, childish ordinary beings construct unreal phenomena, construct
erroneous qualities, and have constructed all phenomena, which are in fact
insignificant and worthless. And thus they will go to hell, animal states of
birth, and to the realm of the Lord of Death. [F.286.b] Monk, furthermore, all
phenomena are untrue; they have the characteristic that once created they
do not remain.6 Monk, all phenomena are compounded; childish ordinary
beings have given rise to attachment, hatred, and delusion. Monk, all
phenomena arise from distorted perceptions. Monk, all phenomena lack
existence, their very essence is like a mirage. Monk, all phenomena lack a
core, they are like space. Monk, as all phenomena are devoid of reality, they
are not real entities. Monk, as all phenomena are deep like space, they are
deep. Monk, as all phenomena are unperceived, they are wide open. Monk,
as all phenomena are utterly void, they are non-abiding. Monk, as all
phenomena have no worth for anything at all, they are unreliable. Monk, as
all phenomena are without worth whatsover, they are baseless. Monk, as all
phenomena are devoid of afflicted concepts, they are unfettered. Monk, as all
phenomena are non-arising by nature, they are entirely free from pain.
Monk, as all phenomena are void, they are unobscured. Monk, as all
phenomena are free of hatred by nature,7 there is no hatred. Monk, as all
phenomena are luminous by nature, there is no delusion. Monk, as all
phenomena are like hallucinations, there is no karmic maturation. Monk, as
all phenomena appear mistakenly, they are like illusions. Monk, as all
phenomena are constructed falsely, they are non-abiding.
1.14 “Monk, as childish ordinary beings project existence on to non-existent
phenomena, they act completely blindly. Monk, as all phenomena are
mutually contradictory conditions, they are non-arising. Monk, as all
phenomena are without path, they are unattached. Monk, as all phenomena
are not truly afflicted, they are free from afflictions. [F.287.a] Monk, as all
phenomena are as immaculate as space, they are stainless. Monk, as
phenomena are nothing but void, they are nothing whatsoever. Monk, as all
phenomena are inherently non-arising, they are tamed. Monk, as all
phenomena are devoid of an earlier limit, a later limit, and a middle, they are
untrue. Monk, as no phenomenon is the cause of another, phenomena are
liberated. Monk, as all phenomena are like grass, wood, walls, and clods of
dirt, they are material substance. Monk, as all phenomena are like space, they
are essenceless. Monk, as no phenomenon is anything to be attached to,
phenomena are equal. Monk, as all phenomena are like a body of space 8 and
an empty hand, they cannot be grasped. Monk, as all phenomena have been
the objects of thorough searches by those endowed with exalted wisdom,
they are unobtained. Monk, as all phenomena are free of the three times,
they are timeless. Monk, as all phenomena are nothing to be benightedly
attached to, they are not to be engaged with. Monk, as all phenomena are
devoid of obscurations, they are free of pain. Monk, as all phenomena are
like nirvāṇa, they are blissful. Monk, as all phenomena are without
fearsomeness, they are not to be feared. Monk, as all phenomena are
unobserved on this side, there is no other side. Monk, as all phenomena are
incalculable, they are beyond measure. Monk, as the signs of all phenomena
are insignificant, they are signless. Monk, as all phenomena lack wishes,
they are wishless. Monk, as all phenomena have the nature of false
formations, they are without actual formation. [F.287.b] Monk, as all
phenomena are undisturbed by discursive thought, they are unelaborated.
Monk, as all phenomena are free of abiding, they are non-abiding. Monk, as
all phenomena are always clear, they are unsullied. Monk, as the arising of
all phenomena is unperceived, as their arising is insignificant, as their
arising is worthless, as their arising is empty, and as their arising is peaceful,
they are final nirvāṇa. Monk, for these reasons, these phenomena are exactly
as I have taught. Monk, dwelling within the essence of enlightenment, I
have not perceived even the slightest phenomenon that arises, that perishes,
that is afflicted, cleansed, obscured, fettered, regretful, or miserable. Why is
that so? Monk, as all phenomena are at all times unafflicted, they are
perfectly pure by nature.”
1.15 When the monk Stainless Light heard this of the nature of phenomena, he
felt satisfied, and rejoiced. He was very happy, and felt joy and relief.
Delighted to have no obscurations, he joined his palms before the Bhagavān,
bowed, and spoke these verses to the Bhagavān:
1.18 “You are the lamp for the blind of this world;
Granting sight to those who could not see,
You free those beings who had no freedom.
Homage to you, hero powerful!
1.32 Hearing these verses of faith spoken by the monk Stainless Light, forty-two
thousand sons of gods gave rise to the mind set on unsurpassed, perfectly
complete enlightenment. Tossing mandārava blossoms toward the
Bhagavān, Youthful Mañjuśrī, and the monk Stainless Light, they
proclaimed, “Monk, very good, very good. To thus pursue the enlightenment
of a buddha is to reciprocate the Tathāgata’s kindness.”
1.36 The Bhagavān then said to the venerable Ānanda, “Ānanda, it is like this. In
the same way that all darkness disappears when the sun rises, Ānanda, so,
likewise, whoever hears this Dharma discourse will attain full illumination,
and will also attain non-obscuration with regard to all phenomena.”
1.37 At this, the venerable Ānanda asked the Bhagavān, [F.289.b] “Bhagavān,
how does one become obscured, and how non-obscured?”
But the Bhagavān told him, “Never mind, Ānanda! What use is it for you to
ask questions on that point? Ānanda, if the tathāgata explained everything
about obscuration and non-obscuration, the world and its gods would
become confused.”
1.38 Youthful Mañjuśrī, however, made this plea to the Bhagavān: “Bhagavān,
by hearing about obscuration and non-obscuration, the bodhisattvas of the
final five hundred years will no longer give rise to desire for worldly affairs.
Therefore, please do explain them!”
1.39 The Bhagavān said, “Mañjuśrī, as for ‘obscuration,’ attachment is an
obscuration, hatred is an obscuration, ignorance is an obscuration,
generosity is an obscuration, moral conduct is an obscuration, patience is an
obscuration, diligence is an obscuration, meditation is an obscuration,
transcendent awareness is an obscuration, perceiving the Buddha is an
obscuration, perceiving the Dharma is an obscuration, perceiving the Saṅgha
is an obscuration, perceiving emptiness is an obscuration, perceiving
signlessness is an obscuration, perceiving wishlessness is an obscuration,
perceiving the actual absence of formations is an obscuration, perceiving
non-arising is an obscuration, and perceiving enlightenment is an
obscuration. Mañjuśrī, in brief, whether they are viewed as totally afflicted or
fully cleansed, you should regard them all as obscurations.”
1.40 Mañjuśrī asked, “Bhagavān, how is generosity an obscuration? How are
moral conduct, patience, diligence, meditation, and transcendent awareness
obscurations?”
The Bhagavān replied, “Mañjuśrī, in all phenomena there is indeed no
obscuration. Nevertheless, conditioned by their thoughts, childish ordinary
beings engage in obscured activity with regard to generosity, and they
engage in obscured activity with regard to moral conduct, patience,
diligence, meditation, and transcendent awareness. How is this so? [F.290.a]
1.41 “Mañjuśrī, when childish ordinary beings practice generosity, they do it
with disrespect toward miserly sentient beings. Due to their disrespect, those
who practice giving get angry and give rise to the fault of resentfulness. The
faults of anger and resentfulness plunge them into the hell realms.
1.42 “When childish ordinary beings observe moral conduct they speak ill of
those neglecting moral conduct, disparaging and treating them
contemptuously. When these disparaging remarks are repeated to others it
causes disrespect in many ordinary beings, who will go to the lower realms
due to their disrespect.
1.43 “When they practice patience, they declare, ‘We have patience, while
those others bear harmful thoughts.’ Intoxicated with the arrogance of
patience, they create all the suffering that results from fundamental
heedlessness.
1.44 “When they exert themselves in diligence, they extol themselves and
think, ‘Those other monks are lazy and lack diligence, yet they enjoy the
offerings of the faithful. They are not worthy of even enjoying water from a
water container.’ As they exert themselves in diligence, they praise
themselves and disparage others. I say that they are childish beings.
1.45 “When they spend their time in the equilibrium of meditation, they give
rise to attachment to the joyful bliss of meditation and think, ‘We spend our
time in equipoise. Those other monks spend their time in mental distraction.
They spend their time enjoying frivolous entertainments. As they enjoy
frivolous entertainments, how will they ever become buddhas? They are far
from the enlightenment of a buddha.’ Those who take attitudes like these, as
long as they think such contemptuous thoughts, will cling tightly to saṃsāra
for eons. Later, if they engage in enlightenment, even if they have great
learning, they will imagine that, among all letterless phenomena,12 the mind
is existent.
1.46 “When they observe transcendent awareness they disdain others. I say
that they have no knowledge, I say that they talk even though they do not
know, [F.290.b] I say that they are not sublime beings, I say that as they
conceptualize, they are corrupted.
1.47 “If they enter the Mahāyāna, again they will think, ‘We are foremost in
this world, we are the best in this world, we are supreme in this world.’
When they see followers of the Hearers’ Vehicle they give rise to disrespect,
disparage them, denigrate them, and speak ill of them. Due to these evil
thoughts and condemnations they will be reborn in the lower realms.”
1.48 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, are the bodhisattvas
not praised because of the Buddha’s teachings?”
The Bhagavān replied, “Mañjuśrī, what do you think? Do the bodhisattvas
not regard all sentient beings affectionately, do they not naturally give rise
to altruism?”
Mañjuśrī answered, “Bhagavān, yes, they do.”
1.49 The Bhagavān continued, “Mañjuśrī, what do you think? Would
bodhisattvas forsake even a few sentient beings, whether of the Hearer’s
Vehicle, the Solitary Realizers’ Vehicle, or the Mahāyāna?”
Mañjuśrī answered, “Bhagavān, they would not. As bodhisattvas regard
all sentient beings equally, bodhisattvas would not dismiss even a few
sentient beings.”
1.50 The Bhagavān continued, “Mañjuśrī, it is like this. Just as a physician does
not forsake even a few sentient beings, whether they are a king, a merchant,
a householder, or a mendicant, but attends to all with equanimity and thinks
of what he can do to free these sentient beings from their illnesses, Mañjuśrī,
likewise, the bodhisattva mahāsattvas suffuse all sentient beings with
compassion and attend to them with equanimity. [F.291.a] They think, ‘How
can I cause all these sentient beings to find definite release through the
Buddha’s teachings?’
1.51 “Mañjuśrī, it is like this: just as when the lineage of medical cure remains
unbroken, the physician is pleased and rejoices, likewise, Mañjuśrī, the
bodhisattva mahāsattvas are pleased and rejoice when the lineage of the
Buddha remains unbroken. Mañjuśrī, not all sentient beings are like
physicians. Mañjuśrī, a physician who has the ability to heal is rare.
Likewise, Mañjuśrī, not all sentient beings are like the Buddha; bodhicitta is
rare. Not all sentient beings can bear to put on such armor for the purpose of
enlightenment. Just as lazy people might think, ‘I shall be a physician,’ and
yet do not seriously observe the practices of physicians, so, likewise, not all
beings are able to give rise to the mind set on enlightenment. Laziness
makes them fall ill. Mañjuśrī, naturally occurring bodhicitta is rare. Self-
arising exalted wisdom is rare. A vast mind is rare. To seriously observe the
teachings of the Buddha is rare.”
1.52 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, how can bodhisattvas
become unobscured and purified with respect to all phenomena?”
At this question the Bhagavān replied to Youthful Mañjuśrī, “Mañjuśrī,
bodhisattvas who see all phenomena as objects of desire will attain
purification from karmic obscurations. Those who see all phenomena as
objects of hatred will attain purification from karmic obscurations. Those
who see all phenomena as objects of delusion will attain purification from
karmic obscurations.
1.53 “Furthermore, Mañjuśrī, bodhisattvas who openly delight in the pleasures
of the five senses without renouncing or abandoning them, [F.291.b] and
those who see the Buddha’s teachings as essentially desire will attain
purification of karmic obscurations.
1.54 “Furthermore, Mañjuśrī, bodhisattvas who pursue enlightenment through
the five obscurations, who do not pursue and attain enlightenment, and who
do not have obscurations either, will attain purification of all karmic
obscurations.
1.55 “Furthermore, Mañjuśrī, bodhisattvas who have purified the nine grounds
of hostility will attain loving kindness. Those who genuinely discern the
development of the ground of their hostility to a particular person, yet do not
apprehend a self, or others, or even loving kindness, being free of
apprehending all phenomena in this way have supreme loving kindness.
Thus, bodhisattvas endowed with patience will attain freedom from
obscurations.
1.56 “Furthermore, Mañjuśrī, a bodhisattva who sees downfalls as non-
downfalls, who sees discipline as non-discipline, who sees affliction as
purity, and who sees saṃsāric realms as the sphere of nirvāṇa, will attain
purification of karmic obscurations.
1.57 “Furthermore, Mañjuśrī, a bodhisattva who sees the realm of desire as the
sphere of nirvāṇa, who sees the realm of hatred as the sphere of nirvāṇa, and
who sees the realm of delusion as the sphere of nirvāṇa, will attain
purification from karmic obscurations.
1.58 “Furthermore, Mañjuśrī, a bodhisattva mahāsattva who truly sees all
phenomena as the teachings of the Buddha will attain purification of karmic
obscurations.
1.59 “Furthermore, Mañjuśrī, a bodhisattva who sees all phenomena as arising
from the ground of space will attain purification of karmic obscurations.
1.60 “Furthermore, Mañjuśrī, a bodhisattva who does not distinguish between
the phenomena of avarice and the phenomena of generosity, [F.292.a] who
does not distinguish between the phenomena of immoral conduct and the
phenomena of moral conduct, who does not distinguish between the
phenomena of malice and the phenomena of patience, who does not
distinguish between the phenomena of laziness and the phenomena of
diligence, who does not distinguish between the phenomena of distraction
and the phenomena of meditation, and who does not distinguish between
the phenomena of misconstrued wisdom and the phenomena of wisdom will
attain purification from karmic obscurations.
1.61 “Furthermore, Mañjuśrī, a bodhisattva who is convinced that all afflictions
are the Buddhadharma will attain purification of karmic obscurations.”
1.62 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, how do the
bodhisattvas integrate the teachings of the Buddha into all afflictions?”
The Bhagavān answered, “Mañjuśrī, what do you think? Does a
phenomenon engage in afflicted acts with respect to another phenomenon?”
Mañjuśrī replied, “Bhagavān, no, it does not.”
1.63 The Bhagavān asked, “Mañjuśrī, what do you think? Does a phenomenon
engage in pure acts with respect to another phenomenon?”
Mañjuśrī replied, “Bhagavān, no, it does not.”
1.64 The Bhagavān spoke, “Mañjuśrī, what do you think? How did you attain
patient forbearance in seeing all phenomena as non-arising?”
Mañjuśrī replied, “Bhagavān, it is with respect to all afflictions that I have
attained patient forbearance in seeing all phenomena as non-arising. Why?
Bhagavān, since all afflictions arise from the ground of space, I neither seek,
nor abandon, nor meditate on, nor manifest, any phenomenon. Bhagavān,
childish ordinary beings are neither separate from the teachings of the
Buddha, [F.292.b] nor have they realized them; and so, Bhagavān, in order to
abandon afflictions, I have abandoned these apprehensions of the Buddha’s
teachings.”
1.65 Then the Bhagavān praised Youthful Mañjuśrī, “Very well done. Mañjuśrī,
very well done.”
“Mañjuśrī, a long time in the past, incalculable, immeasurable, measureless,
inconceivable, unfathomable eons ago, in a world system called Most
Fragrant, the tathāgata, arhat, perfectly complete buddha, endowed with
perfect knowledge and virtue, sugata, knower of the world, unsurpassed
guide who tames beings, teacher of gods and men, the buddha Bhagavān
Stainless Light, the Essence of the Sun, appeared in the world. Mañjuśrī, this
tathāgata, arhat, perfectly complete buddha Stainless Light, the Essence of
the Sun, was able to live for nine thousand eons. The sentient beings of that
world system took an interest in the lesser paths. Interest in the great paths
decreased. After this tathāgata passed into parinirvāṇa, his sacred Dharma
endured for a thousand years. His bodily relics proliferated in the same way
that my bodily relics will proliferate.
1.66 “Mañjuśrī, at that time there appeared a monk called Vīradatta. He
practiced all that is contained in the Buddha’s teaching of moral conduct. He
was modest, inclined to the higher trainings, and learned. That monk was
handsome and lovely to behold. He was of fine color and complexion. One
morning he put on his lower garment, took his begging bowl and robes, and
went to the great city of Vijaya in order to beg for alms. As he walked around
the city begging for alms, he came to a merchant’s home. In that merchant’s
home [F.293.a] was the merchant’s daughter. Her body was shapely; she was
beautiful, lovely to behold, and she had not yet been bestowed upon a
husband.
1.67 “When the merchant’s daughter saw the monk Vīradatta, lustful
intentions were aroused in her and she thought, ‘If I do not gain the monk
Vīradatta as my husband, I will die.’ Being unable to talk about this to
anyone and deeply distressed by her desire, she became ill. After the monk
Vīradatta had made his rounds begging for alms, he went to the main
temple. The girl’s father had died, too.
“The girl’s mother asked her, ‘Why have you fallen so ill?’ But the girl did
not respond and continued to fast.
“Then the girl’s friends of the same age who had experienced the same
joys and pains asked her, ‘Why have you fallen so ill?’
“The girl replied, ‘When I saw a certain monk, I gave rise to longing
desire. If I have sex with this monk, I will be cured from my illness, but if I do
not have sex with him, I will die.’
1.68 “The other girls told her mother what she had said, whereupon her
mother thought, ‘If she does not have sex with the monk Vīradatta there is
nothing that can be done to keep this girl from dying.’ And then she
thought, ‘I must have my daughter receive instruction from the monk
Vīradatta. Then the monk Vīradatta will come to our home regularly.’
1.69 “Subsequently the monk Vīradatta returned to the city of Vijaya in order to
beg for alms, and again he went to the merchant’s home in order to beg for
alms. He went inside, and when he saw that the merchant’s daughter had
become so weak he asked, ‘Why has this girl become so weak and ill?’
“The girl’s mother replied, ‘The girl wanted to listen to the Dharma but I
prevented her. This is why she fell ill.’
“The monk Vīradatta therefore said to the girl’s mother, [F.293.b] ‘Do not
prevent this girl from listening to the Dharma.’
“The mother said, ‘If you, master, will impart instruction to her, I shall not
prevent this girl from listening to the Dharma.’
“The monk Vīradatta said, ‘I shall impart instruction to this girl.’
“The girl’s mother said, ‘Master, please come to our home regularly.’
“ ‘I shall come,’ Vīradatta replied.
1.70 “When she heard the monk’s words, the girl’s improper thoughts became
less overpowering than they had been, and she thought, ‘Now I shall by all
means make him act according to my desire; I shall seduce him.’ She said to
the monk, ‘Master, please do me the favor of coming to our home.’
“The monk Vīradatta wordlessly indicated his agreement, took his alms,
and went to the main temple.
1.71 “Then the girl’s mother told her, ‘Daughter, from now on adorn yourself
with jewels, anoint your body with sandalwood, dress yourself in colorful
robes. You must make an effort to be sure that he falls under your power!’
Accordingly, the girl applied herself with effort.
“Thereafter, the monk Vīradatta visited her home repeatedly and they
became friends. From seeing her all the time, he gave rise to lustful
intentions toward the girl. Preoccupied by desire and being in her company,
he became fettered by desire. He came together with the girl, and had full
sexual intercourse with her. Becoming intimate with her,13 and adoring her,
he had intercourse with her again and again.
1.72 “The suitor who had previously asked for her hand heard that Vīradatta
had been sleeping with the girl; thinking about how the monk Vīradatta had
been with the girl again and again, he decided to seize him and kill him.
“When the monk Vīradatta heard that the girl’s suitor intended to kill him
he thought, [F.294.a] ‘I must send some poison with the girl to bring death to
that merchant’s son.’ So the monk Vīradatta passed some poison to the girl
and said to her, ‘If you love me, kill your suitor with this poison.’
“The girl took the poison from the monk, mixed it with food, and sent it
with the maid, telling her, ‘Go and offer this to my suitor.’ The maid offered
the food mixed with poison to the girl’s suitor; the merchant’s son ate the
food mixed with poison, and he died.
1.73 “As soon as the monk Vīradatta learned that the merchant’s son had died,
he felt deep distress, thinking, ‘I have committed a horrific deed. I have
committed an inexpiable deed. I have indulged in pleasure, and moreover I
have caused a man to die. What kind of creature am I? What will I become in
a future life? I will fall into the hell realms.’ He felt great physical pain, and
he thought, ‘It is certain that when I die I will go to the hell realms.’
Reflecting thus, he wondered, ‘Is there anyone who can liberate me from this
misery?’ He wandered from temple to temple, and would collapse to the
ground like a felled tree, weeping, ‘Oh no! Oh no! I have become a sentient
being of the hell realms.’
1.74 “At that time, there was a temple called Snow Temple. The monk went to
that temple and when he reached the entrance, he fell to the ground and
wept, ‘Oh no! Oh no! I have become a sentient being of the hell realms.’
“The bodhisattva mahāsattva Liberator from Fear came into the temple,
and when he saw the monk crumpled on the ground, he asked him, ‘Monk,
why have you fallen to the ground?’
“The monk replied, ‘I have become a sentient being of the hell realms. I
have committed a horrific deed. [F.294.b] I have engaged in sexual
intercourse, and also killed a person.’
1.75 “But the bodhisattva Liberator from Fear said to the monk Vīradatta,
‘Monk, do not be afraid. I shall bring an end to your fear.’
“When the monk Vīradatta heard these words of reassurance he was
overjoyed and happy. The bodhisattva Liberator from Fear helped the monk
Vīradatta up from the ground, took him by his right hand, and they went
into a thick forest, where they remained.
“The bodhisattva mahāsattva Liberator from Fear then hovered in space at
the height of a palm tree, and asked the monk, ‘Monk, do you trust me?’
“The monk joined his palms and said these words, ‘I have met the
Bhagavān. I have met the Sugata.’
1.76 “At that moment, the bodhisattva mahāsattva Liberator from Fear entered
the samādhi called the exalted wisdom mudrā of the tathāgatas, the entrance gate to
the domain of all buddhas. No sooner had he entered that samādhi than golden
forms of tathāgatas endowed with the thirty-two marks of a buddha
emerged from his body. The forms of those tathāgatas pervaded the entire
forest. Those tathāgatas spoke these verses that accord with14 enlightened
speech:
1.80 “ ‘In dreams they believe in the forms that they see; [F.295.a]
With liking and disliking their minds grow dull.
Wielding weapons and striving to kill,15
When in fact the weapon and killer do not exist;
1.98 “In order to hear the teaching of the bodhisattva Liberator from Fear, forty-
two thousand sons of gods assembled in the forest, and upon hearing these
verses of teachings, they attained patient forbearance in seeing all
phenomena as non-arising. The monk Vīradatta also became completely free
of fetters, and seeing with a genuine mind of enlightenment the array of the
tathāgata’s emanations, he fully recognized the nature of this teaching and
attained patient forbearance in seeing all phenomena as non-arising.
1.99 “Mañjuśrī, should you wonder whether at that time the bodhisattva
Liberator from Fear was someone else, you will not find it so. Why? Because
the bodhisattva Maitreya was the bodhisattva Liberator from Fear at that
time. Mañjuśrī, should you wonder whether at that time the monk Vīradatta
was someone else, you will not find it so. Why? Because the Tathāgata Jewel
Moon Performing Enlightened Actions was the monk Vīradatta at that time.
[F.296.a].”
1.100 At this, Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, did the monk
Vīradatta attain manifest complete enlightenment?”
The Bhagavān replied, “Mañjuśrī, he attained manifest complete
enlightenment and became the Tathāgata Jewel Moon in the West, as many
buddhafields beyond this buddhafield as there are sand grains in the River
Ganges, in a world system called Eternal Light.
1.101 “Mañjuśrī, consider how someone who practiced this Dharma teaching 17
attained patient forbearance in seeing all phenomena as non-arising despite
having partaken of all that he desired and even having interrupted another’s
life. How could that be? It was because he understood that everything in the
three realms is untrue, and that all sentient beings are like optical illusions.
Mañjuśrī, when one abides in the illusion-like mind there is no obscuration
with respect to any phenomenon. Further, Mañjuśrī, childish ordinary
beings fall into the hell realms, or into birth as an animal, or into the realm of
the Lord of Death, due to their own discursive thoughts. Imagining
nonexistent phenomena, they experience infinite suffering.”
1.102 Youthful Mañjuśrī asked the Bhagavān, “Bhagavān, what qualities will a
bodhisattva who comprehends, upholds, perfectly masters, and honors this
Dharma discourse, obtain in this very life?”
The Bhagavān replied, “Mañjuśrī, what do you think? How beneficial is it
to the men of Jambudvīpa when the sun rises?”
Mañjuśrī answered, “Bhagavān, the benefit is inconceivable; there is
boundless light. It allows people to engage in activities.”
1.103 The Bhagavān continued, “Mañjuśrī, likewise, through this Dharma
discourse, [F.296.b] all the bodhisattva’s afflictions will be dispelled and the
boundless light of exalted wisdom will arise. He will then attain freedom
from obscurations with regard to all phenomena. He will become free of
misery, and all fetters will also vanish. He will also swiftly actualize
unattached confidence. No māra or adversary will be able to overcome him.
He will also teach the Dharma, and moreover he will teach the Dharma with
limitless confidence.18 Mañjuśrī, it is like this: just as when a fire takes hold, it
burns away all grass and wood, likewise, Mañjuśrī, this Dharma discourse
burns away all afflictions. Mañjuśrī, it is like this: just as the majestic snow
mountain outshines all the black mountains, likewise, Mañjuśrī, a
bodhisattva who is skilled in this Dharma discourse subjugates and
outshines in virtue all opponents. Mañjuśrī, it is like this: just as the wheel-
turning emperor outshines all regional kings, likewise, Mañjuśrī, a
bodhisattva who abides by this Dharma discourse outshines those who are
skilled in language and composition. Mañjuśrī, it is like this: just as a monk
who holds to the rules of the Vinaya is skilled in controlling all downfalls,
likewise, Mañjuśrī, a bodhisattva who is skilled in this Dharma discourse
dispels the regret of all sentient beings of the ten directions. Mañjuśrī, it is
like this: just as the rising sun makes all gloomy darkness disappear,
likewise, Mañjuśrī, a bodhisattva who is skilled in this Dharma discourse
dispels the afflictions of all sentient beings and thus causes the light of
exalted wisdom to manifest. Mañjuśrī, this is because whoever trains in this
Dharma discourse trains in the higher training of transcendent awareness.”
1.104 Then the evil Māra came to the Bhagavān and said to the Bhagavān,
“Bhagavān, you are compassionate. [F.297.a] You are the physician of all
sentient beings and endowed with a loving heart. If that is so, Bhagavān, all
the abodes of Māra are shaken, and I too am stricken with painful suffering.
Bhagavān, please do not expound this Dharma discourse. Bhagavān, I will
do anything so that this Dharma discourse is not practiced in Jambudvīpa. I
will do anything so that no one comprehends, holds, and masters this
Dharma discourse. I will do anything to make beings perceive this Dharma
discourse as a wrong path. I will make them perceive the elaborate sūtras
with corrupt views. I will employ all means to make various fetters arise so
the monks abandon this Dharma discourse.”
1.105 At that moment, by the Buddha’s miraculous powers, Indra, the chief of
gods, appeared before the Bhagavān. He prostrated with his head to the
Bhagavān’s feet, cast mandārava flowers toward the Bhagavān, and said to
him, “Bhagavān, if the evil Māra deliberately tries to make this Dharma
discourse decline, Bhagavān, then I shall comprehend this Dharma
discourse, I shall hold it, and perfectly master it. And after you, the
Bhagavān, and the venerable Ānanda have passed into parinirvāṇa, I shall
cause this Dharma discourse to be practiced in Jambudvīpa. I shall command
the Four Great Kings and the host of yakṣas, together with their retinues, to
guard, protect, and shield this teaching. I, too, shall guard, protect, and
shield those who comprehend, hold, read, and perfectly master this Dharma
discourse.”
1.106 Thereupon the Bhagavān said to the venerable Ānanda, “Ānanda,
comprehend this Dharma discourse, establish it, assemble it, perfectly master
it, and teach it widely to others. [F.297.b] Because, Ānanda, it is the Dharma
mirror of all phenomena.”19
Ānanda said, “Bhagavān, just as the Tathāgata commands, I shall
comprehend this Dharma discourse. Bhagavān, what is the name of this
Dharma discourse? How shall it be retained?”
The Bhagavān answered, “Ānanda, for all these reasons, retain this
Dharma discourse with the name ‘Purification of Karmic Obscurations.’ Also
retain it with the name ‘Entering the Unobscured Exalted Wisdom.’ ”
1.107 When this Dharma discourse was expounded, the minds of sixty monks
were liberated from all defilements, without remainder.20 Eighty
bodhisattvas attained patient forbearance in seeing all phenomena as non-
arising. When the Bhagavān had thus spoken, the Youthful Mañjuśrī, the
venerable Ānanda, the monks, and the worlds of gods, humans, demi-gods,
and gandharvas rejoiced, and highly praised the Bhagavān’s words.
1.108 This concludes the noble Mahāyāna sūtra, “Purification of Karmic Obscurations.”
c. Colophon
c.1 The sūtra was translated and edited by the Indian paṇḍitas Jinamitra and
Prajñāvarman, and by the principal editor-translator, the monk Yeshé Dé,
along with others.
ab. ABBREVIATIONS
D Degé Kangyur
H Lhasa Kangyur
S Stok Palace Kangyur
n. NOTES
n.1 Both D (F.284.a.5) and H (F.438.b.4) read me tog dam pa lta bu, but S (F.216.a.1)
reads me tog padma lta bu. The translation follows the latter reading.
n.2 D (F.284.b.4) reads bdag gis gsang sngags dang / sman gang gis dge slong ’di ’dug
nas which would be translated as “by... this monk will stay.” While H
(F.437.a.7) also uses dug nas, S (F.216.b.3) reads ’gug nas which translates as
“seduce” and thus seems more fitting in this case.
n.4 D (F.285.b.6) reads khyod kyis mi shod dam; this reading accords with H
(F.441.a.6), and would translate as “Are you not now telling me that it is your
mind that engaged in passionate conduct?” In response the monk negates it
by saying, “No, it is not so.” However, S (F.218.b.2) reads khyod kyis mi shes
sam which would be rendered as “Do you not know that it is your mind that
engaged in passionate conduct?” and in response the monk affirms it by
saying, “Yes I do.” The translation follows this reading, which makes more
sense in the context.
n.5 D (F.285.b.7) reads gnyid ma log pa’i sems ’di la bye brag dang tha dad du bya ba
zhig yod par mthong ngam, which accords with H (F.441.b.1) and would
translate as “Do you think the activities engaged in by your dreaming mind
and your waking mind are separate and distinct?” However, S (F.218.b.3)
reads gnyid ma log pa’i sems’di la bye brag dang tha dad du dbye ba zhig yod par
mthong ngam. The context and grammar seem to favor this latter reading.
n.6 rnam par bsgrubs nas nye par gnas pa’i mtshan nyid do. The meaning is unclear
but it would fit the context to assume that a negative particle is missing.
n.7 D (F.286.b.5) reads chos thams cad ni rang bzhin gyis ldang ba med pa’i phyir; this
reading accords with H (F.442.b.6) and would translate as “as all phenomena
are non-arising by nature.” However, S (F.220.a.7) reads chos thams cad ni rang
bzhin gyis sdang ba med pa’i phyir, “as all phenomena are free of hatred by
nature,” and once again this reading seems to fit the context better.
n.9 D (F.288.b.2) reads ’jig rten kun tu sdug bsngal mang ’grel ba, which accords with
H (F.445.b.1) and would translate as “explaining suffering at length in all the
worlds.” However, S (F.222.a.6) reads ’jig rten don du sdug bsngal mang ’grel ba,
“explaining suffering for the sake of worldly ones;” the translation follows
the latter reading.
n.10 D (F.289.a.6) reads yongs su sbyang bar ’gyur ro, as does S (F.223.b.1). H
(F.446.b.5) reads yongs su spyad par ’gyur ro, which would translate as “entirely
consumed,” or “completely enjoy” or other equivalents. The translation
follows D.
n.11 D (F.289.a.6) reads rnam grags mtha’ yas ldan zhes bya bar, which is an unusual
combination and would translate as “Endowed with Infinite Full Renown.”
Both S (F.223.b.1) and H (F.446.b.7) instead read rnam grangs mtha’ yas ldan zhes
bya bar, “Endowed with Infinite Discourses,” which seems more fitting.
n.12 yi ge med pa, “letterless,” refers to the emptiness of all phenomena and their
transcendence of all conventions; phenomena are nameless, inexpressible,
and ineffable.
n.13 D (F.293.b.6) reads de ’dres shing mngon par dga’ nas, which translates as
“joining and truly adoring;” this accords with H (F.454.a.4). However, S
(F.230.a.5) reads der ’dris shing mgnon par dga’ nas, which translates as
“becoming intimate and truly adoring,” which seems more fitting.
n.15 D (F.295.a.1) reads mtshon cha thogs shing gsad par gsol ba na, which accords
with H (F.456.a.3) and could be translated as “wielding weapons and
speaking of killing / requesting to kill.” However, the reading in S
(F.232.a.2), mtshon cha thogs shing gsad par rtsol ba na, seems more fitting.
n.16 D (F.295.a.3) reads sgyu de la ni rmongs shing byed pa med, which accords with
H (F.456.a.6). However, S (F.232.a.5) reads rgyu rkyen de la rmongs shing byed pa
med, which could be translated “causes and conditions neither confuse nor
act.”
n.17 D (F.296.a.3) reads chos ’di dag gi sgrub pa byed pa dag, which accords with H. S
(F.233.b.5) reads chos ’di dag gi sgrib pa med pa dag which translates “those who
are free of obscurations regarding these teachings.” Since it seems that the
benefits of the practice of this sūtra are being explained, the version in D
seemed preferable here.
n.18 Limitless confidence, free of all doubts because one has realized the ultimate
truth, is a quality that only a fully enlightened buddha possesses. This
passage thus implies that one will become a buddha.
n.19 This teaching is said to be a “Dharma mirror” because it clearly reflects the
nature of all phenomena.
n.20 This is a loose translation of len pa med par. Of the two types of arhat, with
and without remainder, the latter state is attained when all afflictive
emotions have been purified. An arhat with remainder continues to assume
the five skandhas, while one without abandons the five skandhas altogether.
The monks referred to here became arhats without remainder because “their
minds were liberated from all defilements.”
b. BIBLIOGRAPHY
’phags pa las kyi sgrib pa rnam par dag pa zhes bya ba theg pa chen po’i mdo (Ārya-
karmāvaraṇaviśuddhināmamahāyānasūtra). Toh. 218, Degé Kangyur, vol. 62
(mdo sde, tsha), folios 284a-297b.
’phags pa las kyi sgrib pa rnam par dag pa zhes bya ba theg pa chen po’i mdo. Lhasa
number 222, Lhasa Kangyur, vol. 62 (mdo sde, ma), folios 438a-461a.
’phags pa las kyi sgrib pa rnam par dag pa zhes bya ba theg pa chen po’i mdo. Stog
number 128, Stok Palace (stog pho brang) Kangyur, vol. 65 (mdo sde, pha),
folios 215b-236a.
’phags pa las kyi sgrib pa rnam par dag pa zhes bya ba theg pa chen po’i mdo. bka’
’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i
bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan
Tripitaka Collation Bureau of the China Tibetology Research Center). 108
volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China
Tibetology Publishing House), 2006-2009, vol. 62, pp 780-814.
g.4 Ānanda
kun dga’ bo
ན་དགའ་བོ།
Ānanda
Śrāvaka arhat and attendant of the Buddha.
g.5 Construct
brtag · rtog
བག · ོག
—
g.8 Distorted
phyin ci log pa
ན་་ལོག་པ།
g.12 Essenceless
ngo bo med pa
་བོ་ད་པ།
niḥsvabhāva · asvabhāva
g.14 Fettered
kun nas dkris pa
ན་ནས་དས་པ།
paryavasthāna
g.15 Formation
’du byed
འ་ད།
saṃskāra
One of the five aggregates; formative forces concomitant with the production of karmic seeds
causing future samsaric existence.
g.18 He Who Proclaims the Lion’s Roar of Conduct That is Renowned to be the
Lotus of Good Qualities
yon tan pad+ma rnam par grags spyod seng ge’i sgra sgrogs
ཡོན་ཏན་པ་མ་པར་གས་ོད་ང་་་གས།
A buddha.
g.21 Insignificant
gsob
གསོབ།
tuccha
g.22 Jambudvīpa
’dzam bu gling
འཛམ་་ང་།
Jambudvīpa
ན་ན་་བ་ང་བ་་ད་པ་ོད་པ།
A buddha.
g.24 Jinamitra
dzi na mi tra
་ན་་།
Jinamitra
Indian paṇḍit who translated and edited (among many others) the sūtra Purification of Karmic
Obscurations.
་ཏོག་པ་་།
A bodhisattva.
g.32 Maitreya
byams pa
མས་པ།
Maitreya
Bodhisattva of loving kindness; the next buddha to follow Śākyamuni.
g.34 Miserable
yid la gcags pa
ད་ལ་གཅགས་པ།
g.37 Perception
dmigs pa
དགས་པ།
ālambana
g.38 Prajñāvarman
pradz+nyA barma
་བ།
Prajñāvarman
Indian paṇḍit who translated and edited (among others) the sūtra Purification of Karmic Obscurations.
g.39 Project
sgro btags pa
་བཏགས་པ།
samāropa
To superimpose existence upon something which does not exist; adherents of eternalist views
superimpose existence upon something which does not exist. They grasp at a concrete reality. The
opposite is the view of nihilists which denies the existence of phenomena.
g.48 Unelaborated
spros pa med pa
ོས་པ་ད་པ།
niṣprapañca
g.49 Unperceived
mi dmigs pa
་དགས་པ།
anupalambha
g.50 Vaiśālī
yangs pa can
ཡངས་པ་ཅན།
Vaiśālī
The site where Buddha Śākyamuni laid down various rules of the Vinaya, gave other teachings,
and, on his last visit, announced his approaching parinirvāṇa.
g.51 Vijaya
rnam par rgyal ba
མ་པར་ལ་བ།
Vijaya
A great city in the world system Most Fragant.
g.52 Vīradatta
dpas byin
དཔས་ན།
Vīradatta
The name, in his previous lifetime as a monk, of the buddha named Jewel Moon Performing
Enlightened Actions.
g.53 Void
dben pa
དན་པ།
viveka
Equivalent to med pa (non-existent) or stong pa (empty), with a sense of ‘being devoid of.’
g.54 Worthless
gsog
གསོག
rikta
g.55 Yeshé Dé
ye shes sde
་ས་།
Prolific translator and editor of a large number of sūtras, including Purification of Karmic Obscurations.