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T450 The Scripture of Master of Medicine, Beryl Radiance Tathāgata – and The Sutra of the Girl Candrottarā

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Fascicle Two

The Sutra of the Girl Candrottarā

She answered, "As many as the spheres of buddhas past, future, and present."

Śāriputra said, "If that is so, what are you saying? What does it explain?" She answered, "I have replied in accordance with your questions." Śāriputra then again asked her, "What did I ask?" She answered, "You asked about letters." Śāriputra said, "Letters disappear without trace." She answered, "Honorable Śāriputra, in all dharmas thus characterized by annihilation, whoever asks and whoever answers are both characterized by annihilation and are inapprehensible." [End of] Fascicle One of The Sutra of the Girl Candrottarā

Fascicle Two

Thereupon the elder Śāriputra again questioned Candrottarā with these words: "You are currently in the stage of a bodhisattva, having these marks of acceptance [of the Dharma], and before long you will succeed in accomplishing anuttarā samyaksaṃbodhi."

Thereupon Candrottarā spoke these words: "Honorable Śāriputra, bodhi is nonverbal and is expressed only by means of provisional designations and letters. 'Accomplish' is also an expression consisting of a provisional designation. Be it far or near, in both cases these are [mere] letters. Honorable sir, why did you make this statement: 'Before long you will succeed in accomplishing anuttarā samyaksaṃbodhi'? Honorable Śāriputra, anuttarā samyaksaṃbodhi has no locus of birth and is ineffable; it has no essential nature, nor can anything be accomplished there. Why? The essence of bodhi is not characterized by duality, and therefore bodhi is nondual and free from duality." Thereupon Śāriputra addressed the girl Candrottarā with these words: "You should just go on ahead now to where the Buddha is. Shortly, in order to listen to the Dharma, we [too] will head back there before long and come to listen to the Dharma."

Thereupon Candrottarā again addressed the elder Śāriputra: "Honorable Śāriputra, the Tathāgata does not preach for those who listen to the Dharma, nor does he preach for those who desire the Dharma." Śāriputra said, "If that is so, for whom does the Tathāgata preach the Dharma?"

She answered, "Honorable Śāriputra, for those who, if there is something to be heard, do not produce notions of attachment and show no signs of delight. The Tathāgata preaches the Dharma for people like this." Thereupon Śāriputra again spoke to Candrottarā with these words: "If there are beings who visit the Buddha to listen to the Dharma so as to hear the Dharma, does the Tathāgata then not preach the Dharma for them?" Thereupon Candrottarā again answered him, "If there are beings who form this notion, that the Tathāgata preaches the Dharma for me, such beings dwell in the notion of self. Those who have truly penetrated Dharma nature 65

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The Sutra of the Girl Candrottarā

do not have this thought, and they never say, 'The Buddha preaches this Dharma for us.'"

Thereupon the honorable Mahākāśyapa addressed the elder Śāriputra: "Honorable Śāriputra, this girl is now on her way to the Buddha. Today there will most certainly be a great discourse on the Dharma. We too should turn back, and today it would be better if we did not eat. We must not find ourselves out and about, unable to hear this discourse on the Dharma." Consequently the multitude of śrāvakas then turned back and followed Candrottarā to where the Buddha was.

Thereupon Candrottarā slowly made her way to the Grass Hermitage in the Mahāvana and, going to where the Buddha was, prostrated herself at the feet of the Buddha and circled around him to the right three times. The fragrant flowers, scented powder, unguents, raiments, money, gemmed banners, pennants, and parasols that she had brought to offer to the Buddha she scattered over the Buddha and, having scattered them, scattered some more. Then the great crowd also scattered over the Buddha the fragrant flowers, garlands of flowers, unguents, and scented powder that they had brought and, having scattered them, scattered some more. The flowers that were scattered turned into a canopy of flowers over the Buddha's head, covering a full ten yojanas in length and breadth.

Thereupon the youth Mañjuśrī addressed the girl Candrottarā with these words: "In former times where did you abandon your body to be born here? When you abandon this body, where will you be reborn?" She answered, "Mañjuśrī, what do you think? Where did the image of the Tathāgata seated in a lotus flower that I am now holding abandon its body to be born here? If it were now to abandon this body, where would it be born?" Mañjuśrī then said to Candrottarā, "That is merely a magical creation. Now, for anything that is said to be a magical creation there is no abandoning of its body, nor is there subsequently any birth."

She answered, "It is so, it is so, Mañjuśrī. All dharmas are in their original essence magical creations, and in those dharmas I see neither a time for abandonment, nor do I see a time for birth." Thereupon the bodhisattva Amoghadarśin addressed the girl Candrottarā with these words: "It is so, Candrottarā. As it is impossible to become a buddha with a woman's body, why do you not change your woman's body now?" 66

Fascicle Two

She answered, "Good sir, in that which is devoid of essence there is no returning and no changing. All dharmas are also like this. Why do you [want to] make me change my woman's body?"

Thereupon the bodhisattva Dharaṇīṃdhara addressed Candrottarā with these words: "Have you ever seen the Tathāgata or not?" She answered, "Good sir, I see the Tathāgata just as [I now see] the magically created buddha held in my hand.9 The Tathāgata is the same as this and no different."

Thereupon the bodhisattva Pratibhānakūṭa addressed Candrottarā with these words: "Are you now able to discuss the meaning of the Dharma or not?" She then answered, "Good sir, the essence of the Dharma realm is ineffable and it cannot be encompassed by the reckoning of letters." Thereupon the bodhisattva Asaṅgapratibhāna addressed Candrottarā with these words: "What sort of Dharma did you hear from past tathāgatas?" She answered, "Good sir, look up now at the sky above. The Tathāgata's preaching of the Dharma is the same as this sky and no different. That which is listened to is also like this. Good sir, the marks of that Dharma are, moreover, the same as the sky and are neither different nor separate from it." Thereupon the bodhisattva Gaganagañja addressed her: "How did you offer gifts to the buddhas to whom you made gifts in former times and how did you redirect [the merit of those gifts]?"

She answered, "Good sir, if I were to make gifts for the Buddha and Sangha to this magically created buddha image, what would be the merit gained?" The bodhisattva Gaganagañja then said to Candrottarā, "This buddha is a magical creation. If you were to make gifts to him, there would be no mark of merit."

She answered, "Good sir, so it was for me too. The gifts that I made in the presence of tathāgatas in former times and the redirection [of their merit] also had this mark and were also redirected in this manner." Thereupon the bodhisattva Apratihatacitta spoke these words: "How are you now able to be universally compassionate toward all beings?" She answered, "Good sir, just like those beings and no differently from them."

The bodhisattva then said, "What about those beings?" She again answered, "Beings are neither in the past, nor in the future, nor 67

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The Sutra of the Girl Candrottarā

in the present, and the mind of compassion is also like this. It is encompassed neither by the past, nor by the future, nor by the present, nor can it be expressed verbally. Good sir, the mind of compassion is like this." Thereupon the bodhisattva Prāmodyarāja questioned her with these words: "Have you now gained the Dharma eye or not?"

She answered, "Good sir, I have now not even gained the physical eye, let alone the Dharma eye."

Thereupon the bodhisattva Sthiramati addressed her with these words: "For how long now have you been practicing bodhi?"

She answered, "Good sir, I have generated bodhi for just as long as the mirage has existed until now."

Thereupon the bodhisattva Maitreya addressed her: "When will you succeed in accomplishing anuttarā samyaksaṃbodhi?" She answered, "At the same time that the bodhisattva Maitreya succeeds in transcending the stage of conduct of an ordinary person." Thereupon the elder Śāriputra said to the Buddha, "World-honored One, it is remarkable how eloquent this girl is and how she engages in dialogue with these great armored dragons, standing tall without sitting down and without bowing in obeisance to the bodhisattvas."

Thereupon Candrottarā addressed Śāriputra with these words: "Honorable Śāriputra, for example, just as even a small fire can burn all manner of things because its essence is to burn, in this very same way, Honorable Śāriputra, there is also no difference between bodhisattvas and buddhas, and when they wish to burn all mental afflictions in all conduct, there are no mental afflictions, either their own or others', that they cannot burn." Thereupon Śāriputra again asked her, "When you accomplish anuttarā samyaksaṃbodhi, what will that buddha field be like?" She answered, "Honorable Śāriputra, in my future buddha field there will not be any petty conduct, petty wisdom, or narrow-minded language like that of yours today, Śāriputra. I will most certainly take a buddha field like this." Thereupon Śāriputra again said to Candrottarā, "You have already said that the entire Dharma realm and the essence of the Tathāgata are the same and no different. In the view [you expressed] just now, why is there a distinction between better and worse?" 68

Fascicle Two

The girl Candrottarā said, "Honorable Śāriputra, for example, just as water in the ocean and that in a cow's hoofprint are the same and no different, yet the cow's hoofprint cannot hold immeasurable and infinite beings as can the ocean, in this very same way, Honorable Śāriputra, even though buddhas and śrāvakas are identical to the Dharma realm, śrāvakas cannot bring great benefit to immeasurable and infinite hosts of beings as can buddhas. "Again, Śāriputra, for example, just as there is empty space inside a mustard seed and there is also empty space in the world-systems in the ten directions, and even though there is no difference between these two [kinds of] empty space, yet the space of the mustard seed cannot accommodate villages and cities and cannot establish [Mount] Sume[ru] and the ocean, as can the space in world-systems in the ten directions, in this very same way, Honorable Śāriputra, even though buddhas and śrāvakas are identical with respect to emptiness, characteristiclessness, and objectivelessness, śrāvakas cannot bring great benefit to immeasurable and infinite hosts of beings as can buddhas, tathāgatas, arhats, and samyaksaṃbuddhas."

Thereupon the elder Śāriputra said, "Thus, Candrottarā, is the liberation obtained by a buddha and by a śrāvaka not the same?"

Candrottarā answered, "Honorable Śāriputra, you must not make any such statement, saying that the liberation of buddhas and śrāvakas is the same." Then Śāriputra again asked her, "What is the reason for that?" She again answered, "Honorable Śāriputra, I now wish to ask you something. Explain it for me, if you so please. When you realized liberation of the mind, were you able to make this trigalactic megagalactic world-system flat like the palm of your hand or not? Did the trees and mountains all bend down toward you or not? Were you able to eliminate all evils or not? Did you completely remove the mental afflictions of all beings or not? Were you able to win the obeisance of all gods or not? Did hordes of demons gather and come, filling [the surrounding area for] thirty yojanas, or not? Did you give rise to the mind of wisdom and obtain liberation in a single instant of thought or not? Were you also able to subjugate all the demons' retainers or not?" Then Śāriputra answered the girl Candrottarā with these words: "Not one of those things happened to me."

She again said, "Honorable Śāriputra, when the Bodhisattva (i.e., Śākyamuni) was at the site of bodhi such marvelous things happened, and there 621b

The Sutra of the Girl Candrottarā

also occurred [other] immeasurable and infinite wonderful things. Honorable Śāriputra, there exist between the śrāvakas' liberation and the buddhas' liberation such distinctions of better and worse, superior and inferior. Honorable sir, why do you conceive of the thought that the liberation of buddhas and tathāgatas is the same as that of śrāvakas?"

Thereupon the World-honored One praised the girl Candrottarā with these words: "Excellent, excellent, Candrottarā! You have done well to speak now with such unimpeded eloquence!"

Thereupon the magically created image of the Tathāgata that was in the girl Candrottarā's right hand rose from the flower, went to where the World-honored One was, circled around him a full three times, and entered into him through his navel. On account of the Buddha's supernatural power the earth shook. Thereupon every single pore of the World-honored One emitted a lotus flower, like genuine gold in color, with petals made of silver and pericarps made of precious gems.10 Inside each of these flowers there then spontaneously emerged a buddha sitting cross-legged. These magically created images of the Tathāgata, adorned with various marks, pervaded the buddha fields in the ten directions, where they spontaneously appeared, preaching the Dharma for them. The sound of the Dharma phrases expounded in those buddha fields was also heard in this tathāgata field through the supernatural power of the Buddha. Thereupon Candrottarā, seeing such wonderful supernatural powers, was filled throughout her body with unbearable joy and ecstasy, whereupon she took the lotus flower held in her right hand and threw it onto the Tathāgata's body. On reaching him, the flower turned into a canopy of flowers over the Buddha's head. The canopy was square and had four pillars beneath it, and it was exactly equal in length and breadth as if it had been marked out with an inking line. Inside the canopy there spontaneously and magically appeared a seat adorned with many gems, and the top of the seat was covered with immeasurable heavenly raiments. There then suddenly appeared on that seat the image of a magically created buddha resembling Śākya[muni], sitting cross-legged on the seat, clear and distinct. Moreover, when the girl Candrottarā threw the flower, she had made the following prayer: World-honored One, I pray that through the power of the cause of this root of goodness, if in future ages beings dwell in the attributes of the 70

Fascicle Two

self, I may preach the Dharma for them and remove those attributes of the self.

Thereupon, through the supernatural power of the Buddha, there suddenly appeared a second lotus flower in her right hand. At this she again threw the flower toward the Tathāgata. On reaching him, the flower became a second canopy [of flowers] above the Tathāgata, adorned with many gems as described above. Then she again said:

World-honored One, I pray that on account of this root of goodness, if in future ages there are beings dwelling in [wrong] views of the self, I may preach the Dharma for them and remove their [wrong] views of the self.

Thereupon, through the supernatural power of the Buddha, there suddenly appeared a third lotus flower in her right hand. She then again threw this flower toward the Tathāgata, whereupon it magically turned into a third canopy of flowers, adorned with many gems as described above. Then she again said:

World-honored One, I pray that on account of this root of goodness, if in future ages there are beings dwelling in all aspects of discrimination, I may preach the Dharma for them and remove their discrimination and also remove their greed, anger, and delusion.

Thereupon there suddenly appeared a fourth lotus flower in her right hand. She again threw the lotus flower toward the Tathāgata. It reached [the area above] the Buddha's head and again magically turned into a fourth canopy of flowers, adorned as described above. She again said: World-honored One, I pray that on account of this root of goodness, if in future ages there are beings dwelling in the four inverted views, I may preach the Dharma for them and rid them of their four inverted views. Thereupon, again on account of the power of the supernatural faculties of the Tathāgata, there suddenly appeared a fifth lotus flower in her right hand. She then again threw the flower toward the Tathāgata. On reaching him, the flower again turned into a fifth canopy of flowers over the Buddha's 71

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head, the canopy's adornments again as described above. She then again said:

622a

World-honored One, I pray that on account of this root of goodness, if in future ages there are beings shrouded by the five obscurations, I may preach the Dharma for them and rid them of their five obscurations. Thereupon, through the supernatural power of the Buddha, there suddenly appeared a sixth lotus flower in her right hand. She again took the lotus flower and threw it toward the Tathāgata. On reaching him, it again magically turned into a sixth canopy of flowers over the Buddha's head, adorned as described above. Then she again said:

World-honored One, I pray that on account of this root of goodness, if in future ages there are beings attached to the six sense fields,11 I may preach the Dharma for them and free them from that attachment. Thereupon, through the supernatural power of the Buddha, there suddenly appeared spontaneously in her right hand a seventh lotus flower. She then again threw the flower toward the Tathāgata. On reaching [the area above] the Buddha's head, it again changed into a seventh canopy of flowers, its shape and size as described above. She then again said: World-honored One, I pray that on account of this root of goodness, if in future ages there are beings dwelling in attachment to the seven consciousnesses,12 I may preach the Dharma for them and make them sever that [attachment].

Thereupon, through the supernatural power of the Buddha, there suddenly appeared an eighth lotus flower in her right hand. She again took it and threw it toward the Buddha. On reaching him, the flower gradually turned into an eighth canopy of flowers, its shape and dimensions again as described above. At this she again said:

World-honored One, I pray that in future ages with this root of goodness, if there are beings attached to the eight inverted views, I may preach the Dharma for them and make them completely eliminate them. Thereupon, through the supernatural power of the Buddha, there suddenly 72

Fascicle Two

appeared a ninth lotus flower in her right hand. She again took it and threw it from afar at the Buddha's head. On reaching him, the flower again gradually turned into a ninth canopy of flowers, the canopy's dimensions as described above. At this she again said:

World-honored One, I pray that on account of this root of goodness, if in future ages there are beings dwelling in the nine impulses,13 I may preach the Dharma for them and rid them of the nine impulses. Thereupon, through the supernatural power of the Buddha, there suddenly appeared a tenth lotus flower in her right hand. At this she again threw the flower at the Tathāgata's head. On reaching him, the flower again gradually turned into a tenth canopy of flowers, its adornments and dimensions as described above. She then again said:

World-honored One, I pray that on account of this root of goodness I may in future ages be endowed with the ten powers, just like and no different from the World-honored One, who now emits great rays of light and illuminates [buddha] fields in the ten directions. Thereupon those magically created canopies of flowers reached up to the palace of Brahmā, and consequently because of those canopies of flowers the gods, from the earth-dwelling [gods] to Great Brahmā, came together with immeasurable tens of millions of heavenly hosts and assembled there. Thereupon the World-honored One smiled. Now, the buddhas have a rule that when they smile they emit from their mouth light of various colors. The light was of the colors blue, yellow, red, white, and crystal and of colors such as gold and silver. Moreover, the radiance of this light extended to immeasurable and infinite buddha fields, reaching everywhere as far as Brahmā's heaven and obscuring the sun and moon. The awesome power of the light rays was intense and incomparable, and, bright and resplendent, they reentered the crown of the Buddha's head.

Thereupon the elder Ānanda, who was in the assembly, rose from his seat, arranged his robes, bared his right arm, placed his right knee on the ground, clasped his palms with their ten fingers together, and asked the Buddha in verse the reason for his smile and radiating of light: 622b

The Sutra of the Girl Candrottarā

You who are omniscient and not sightless,

You who have no doubts about any dharmas,

You who universally illuminate the world with a light that is impartial— What is the reason for your smile?

For eons in the past you practiced generosity, Your pure practice of the precepts was like a precious gem, And you dwelled in forbearance, unmoving, like [Mount] Sume[ru]— What is the reason for your radiance and smile just now? You have always cultivated effort and meditation, You have gained emancipation from birth-and-death and so on in all [realms of] existence,

And the workings of your mind are profound, like the ocean— What is the reason for your smile and radiating of light? You constantly practice loving-kindness and compassion without respite,

And also [sympathetic] joy and equanimity in the same manner, And you are able to rescue those who have lost their way— What is the reason for your smile and radiating of light? The rays of light emitted from every single one of your pores Pervade immeasurable [buddha] fields in the ten directions, Suddenly obscuring the light of the sun and moon, Depriving them of their majesty, and granting sight to others. The sounds emitted are wondrous and pure

And are of sixty kinds, O world's sole Honored One; Whosoever hears them never tires of hearing them, And they are able to eliminate all mental afflictions. The immeasurable multitudes in [buddha] fields in the ten directions, With all the workings of their minds,

You, World-honored One, having known them, resolve their web of doubt—

What is the reason for your smile and radiating of light? Who has now determinedly generated the aspiration for the path? Who has now got on the broad (Vaipulya) vehicle of the Buddha? Who has now thus fulfilled their heart's desire, So that the World-honored One smiles and radiates light? 74

Fascicle Two

Who has now subjugated the four kinds of demons, Namely, the demon of mental afflictions, the demon of death, The demon of the [five] aggregates, and the heavenly demon? What is the reason for your smile and radiating of light? World-honored One, who has now realized the great boon? Who has enriched the Dharma, O lion among men? Whose fame has reached [buddha] fields in the ten directions, So that you thus smile and radiate light? The Omniscient One has extinguished that which is unwholesome, Among all practice of compassion yours is the most compassionate, And you have severed all discrimination— What is the reason for your smile and radiating of light? Who has now gained a vast boon?

And who has now gained a mind with its wishes fulfilled? Who is it that has now amalgamated the ten powers, So that you thus radiate light and smile? Ten million gods in empty space,

Yakṣas, garuḍas, mahoragas,

And heavenly maidens, clasping their palms together in obeisance, Gaze upon the World-honored One with joyous hearts. Immeasurable assembled bodhisattvas,

From [buddha] fields in the ten directions, all gaze upward, Their profound knowledge [as deep] as the ocean, wishing to hear the Dharma—

What is the reason for your radiance and smile, O you with a purified mind?

Thereupon the World-honored One answered Ānanda in verse: Ānanda, you see this girl,

Clasping her palms with their ten fingers together before me. Seeing the wondrous supernatural faculties of the buddhas, She has generated the aspiration for unsurpassed bodhi. In the past she has seen three hundred buddhas, And toward those whom she saw birth after birth and life after life She constantly engendered respect and venerated them, 622c

The Sutra of the Girl Candrottarā

Always asking how to realize bodhi. She prayed not to be born in evil paths, And prayed only to be born among gods and humans. Wherever she was born she never forgot the bodhi mind, And she knew her former lives after life's end. She once saw the Tathāgata named Kāśyapa, And because while on top of a mansion she threw herself down In offering to the Honorable Kāśyapa, She has now obtained acceptance of nonbirth and of conformity [to the path].

Again, there was the Buddha called Krakucchanda, To whom she offered up a set of fine raiments, Because of which she has now gained a golden-colored body, Pure and resplendent like the moon. There was the Buddha Kanakamuni,

To whom she made offerings of fragrant flowers and powdered unguent, Wherefore her mouth emits a wondrous fragrance, Like sandalwood or an utpala [flower]. [There was] the Buddha named Śikhin, honored among two-legged beings,

Upon whom she gazed for a full seven days, Because of which both her eyes are the color of a blue lotus, And beings who see her never grow tired [of looking at her]. She renounced all desires for five hundred lives, Always practicing the pure practices of celibacy. If anyone arouses desire and comes to see her, He obtains a pure mind without desire. For this reason she was born in [the Heaven of] the Thirty-three Gods, From where she came to be born in the Licchavi tribe. Wherever she is born she knows the former conditions [of her past lives]

And skillfully expounds verses with subtle phrasing. She teaches and converts her parents and kin And benefits immeasurable beings.

Fascicle Two

Out of a desire to teach and convert and to generate bodhi, She was born into [the family of] a distinguished great Licchavi. Girls and boys, men and women

She has taught and converted, causing them to enter the Buddha's vehicle.

Twenty-three thousand human beings

She has brought to maturation on the path to immeasurable bodhi. She will transform her woman's body

And before long leave home [to become a renunciant] in my Dharma. Having widely practiced the pure great practices of celibacy, When his life ends here he will be reborn in heaven. From heaven, at life's end, he will again be born here, And in the subsequent evil age he will defend my Dharma, Bring benefit to these beings,

And, forsaking his life, be reborn in Tuṣita [Heaven]. In the future, when Maitreya descends to be born [in this world], He will become a son in the family of the wheel[-turning] king of the śaṅkha.14

Among those people he will possess many skills and arts And be charming, upright, and endowed with virtues. He will worship the Honored One (Maitreya) for three months, Surrounded by multitudes to the left and right, And will leave home [to become a renunciant] in the Buddha's presence, Followed by a multitude of six thousand three hundred [people]. Having received and upheld that Buddha's true Dharma, He will thereafter be reborn in the Land of Happiness (Sukhāvatī). Having succeeded in going to see Amitābha, He will make obeisance, venerate him, and make offerings. To the fields of the buddhas of the [present] Good Eon, All world-systems in the ten directions, And tathāgatas [as numerous as] the sands of the Ganges River— To all those multitudes he will bring benefit. With the power of effort, wisdom, and meditation He will worship these World-honored Ones, 77

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And after having worshiped the buddhas for eons, He will teach and convert multitudes of immeasurable tens of millions. In a subsequent eighty thousand koṭis of eons He will become a buddha by the name of Candrottara.15 This Honored One called Candrottara

Will emit from the white tuft between his eyebrows a wondrous light, A light that is golden in color and most resplendent, Radiant and completely illuminating his buddha field. The sun and moon, the light of fire, [the light of] maṇis (gems), And the lights of constellations will not appear at all, And all because of this light there will be no distinction Between night and day, years and months, and the four seasons. In that [buddha] field there will be no pratyekabuddhas, And śrāvakas and arhats will also be unknown; Multitudes of pure and courageous bodhisattvas Are all that the Honored One will have.

The bodies of these multitudes will all be the color of gold, They will be fully adorned with one hundred kinds of marks, And they will all be called "wondrously delightful to people." In that [buddha] field there will be none born of desire from the womb, And they will be born spontaneously and magically in lotus flowers; Having been born, they will possess great dignity, And it will be impossible to count them by means of computation. Their immeasurable supernatural faculties will extend to all [buddha] fields,

And their acceptance of the nonbirth of dharmas will be unimpeded. In that [buddha] field there will be no demons or non-Buddhists, Nor will there be any who violate the precepts or any wicked companions.

People will receive pure recompense like those in Tuṣita [Heaven], And for those who are born in this [buddha] field The [pleasurable] experiences that are their reward will all be equal. An exquisite net of gold, silver, and pearls Will, with its vastness, completely cover this world. The life span of this great World-honored One will be long, 78

Fascicle Two

And he will dwell in the world for seventy-three thousand eons. When his life ends, and after his nirvana and passage into extinction, The true Dharma will remain in the world for a full eon, And regardless of whether this Honored One is in the world or has passed into extinction,

There will be no difference in the perdurance of the Dharma teachings. Were I to extol for one eon

The merits of this World-honored One and his [buddha] field, Analogies [like those] taught today

Would be like taking a single drop of water from the ocean. Thereupon Candrottarā, having heard directly from the Buddha his conferral of a prediction, danced with immeasurable joy and rose up into the air to a height of seven tāla trees from the ground. Remaining at [a height of] seven tāla [trees], she immediately changed her woman's body, transforming it into that of a boy, whereupon the entire earth shook, loud sounds rang out, a shower of heavenly flowers rained down, and a great bright light was emitted, completely illuminating the world. Then the bodhisattva Candrottara, remaining in midair, praised the Buddha in verse with these words: Even if [Mount] Sume[ru] were to move, the sky tumble down to earth, The abodes of [a]suras be all completely destroyed, The ocean dry up, and the moon fall from the sky, The Tathāgata would never utter false words. Even if the multitudes in the ten directions were of the same mind, Or fire became water and water became fire, The greatest Honored One, with immeasurable merits, Would benefit beings without any contrary statements. Earth and space might become mixed together, One hundred [buddha] fields might all fit into a mustard seed, And a snare might be used to bind a violent wind, But the Tathāgata would never speak falsely. Because of these true words of the World-honored One I shall assuredly dwell in the path to bodhi; The earth just now shook everywhere,

And the fact that I shall realize bodhi is certain and indubitable. 79

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The Sutra of the Girl Candrottarā

623c

I have now obtained a prediction of bodhi, And in my turning of the Dharma wheel there will be no difference From the Dharma taught by the World-honored One And what I have heard during hundreds of eons. About him who benefits gods, humans, the eight classes of [supernatural] beings, As well as monks, the four groups [of practitioners], And immeasurable bodhisattvas—

About the Buddha you should not engender any doubts. In the future you will all become [buddhas] without any distinction; Therefore, you should definitely generate the bodhi mind. Dharmas are all like illusory transformations, And what the buddhas have taught is like a dream. Here there is no person (i.e., "self"), no nourisher, Being, life [principle], or pudgala (person). The original nature of these dharmas Is, for example, no different from empty space. The woman's body I previously had,

That body was empty in essence and unreal; Having no real essence, it was empty, And empty of essence, it had no substance and was inapprehensible. Inverted views of the body arise from discrimination, And discrimination is like a bird flying in the sky. If in your minds you wish to accomplish the Buddha's bodhi, And if you also wish to subjugate the four demonic hosts, And also wish to turn the sublime great Dharma wheel In a trigalactic megagalactic [world-]system, You should generate with intensity the aspiration for bodhi And venerate and worship the Bhagavān, And before long you will become honored ones of merit, Identical to the true essence and no different. To this beneficent man, honored śramaṇa, And him who is honored among two-legged beings, I bow down. He who bestows what he loves will always gain love, And he who bestows the riches of the Dharma will gain freedom. 80

Fascicle Two

The Buddha is the basis of happiness and grants happiness, And he vanquishes foes and demons.

I praise the supreme Honored One among those who should be praised, And I praise him who is free and without envy.

In the directions I see in my mind

I pray that I may see buddhas, inconceivable [in number], Radiating light like the Lion of the Śākyas now,

And that I may also be recognized by the buddhas in the ten directions. All are of the same essence and have awakened to the single Dharma; In the Dharma of thusness there is no duality whatsoever. Immeasurable beings are identical to the apex of reality, And whosoever accepts this will become a buddha.

Thereupon the bodhisattva Candrottara, having spoken these verses, descended from the sky and made obeisance with his head [touching the ground]. As he was making obeisance, and before his head had left the ground, buddhas, immeasurable hundreds of thousands in number, appeared before his eyes. In unison these buddhas conferred the prediction regarding Candrottara, that he would accomplish anuttarā samyaksaṃbodhi. When the bodhisattva Candrottara witnessed with his own eyes these hundreds of thousands of buddhas conferring the prediction, he was filled throughout his body with unbearable joy and ecstasy, whereupon he asked the Tathāgata to admit him [to his order] as a renunciant, saying, "How wonderful! I but beg you, World-honored One, to grant me admission [to your order] as a renunciant in the Dharma that you yourself have taught."

The Buddha then addressed the bodhisattva Candrottara: "If that is really the case, you must ask your parents whether or not they will allow you [to leave home]."

Thereupon the parents by whom the boy (formerly the girl Candrottarā) had been begotten, having witnessed these transformations and supernatural events, and having heard from the Buddha the conferral of the prediction regarding him, said to the Buddha, "So be it, World-honored One. We permit it. We but beg you, World-honored One, to sanction his admission [to your order] as a renunciant. We also pray that in a future age we may encounter this Dharma."

The Sutra of the Girl Candrottarā

Thereupon the World-honored One released the boy and admitted him [to his order] as a renunciant.

Then, when the boy left home [to become a renunciant], twelve thousand people all generated the mind of anuttarā samyaksaṃbodhi. When the Buddha taught this basis of the Dharma, another seventy nayutas of gods and humans distanced themselves from impurities, freed themselves from defilement, and attained pure vision in all dharmas. Another five hundred monks attained the exhaustion of contaminants and their minds gained liberation. Another two hundred nuns together with twenty thousand similar people, some of whom had not yet generated [the mind of] anuttarā samyaksaṃbodhi, also generated the mind of bodhi.

When the Buddha had finished expounding this sutra, the bodhisattva Candrottara, the elder Ānanda, the multitudes of bodhisattvas, and the gods, humans, asuras, gandharvas, and other eight classes of [supernatural] beings in that great assembly rejoiced and practiced it.

[End of] Fascicle Two of The Sutra of

the Girl Candrottarā

Notes

1 The Tibetan translation indicates that this refers to the Kūṭāgāraśālā, the name of a hall or house in the Mahāvana, a grove or wood near the city of Vaiśālī, where the Buddha stayed on several occasions.

2 For "star" the Tibetan translation has mig yor, corresponding to Sanskrit pratibhāsa ("appearance, illusion"). It is possible that the Chinese translation was influenced by the verb prati-√bhās, which can mean "to shine, have a bright appearance." 3 It should be noted that some of the Sanskrit equivalents of the bodhisattvas' names in this section are purely tentative.

4 The Chinese has a double negative, suggesting perhaps Anirabhilāpya. 5 According to the Sanskrit fragment of a subsequent passage, this corresponds to prāsādatala, signifying the flat roof of a high building or palace. 6 In Hindu mythology Nārāyaṇa is often identified with Viṣṇu; he was incorporated into Buddhism as a protective deity who is said to possess great physical strength, and therefore he often appears as a symbol of great strength. 7 The exact meaning of "bearing a heavy burden" is unclear; judging from the Sanskrit kabhallitāpa, it should perhaps be read together with "boiling and roasting." The meaning of kabhallitāpa is also uncertain, but it seems to refer to some sort of torture involving boiling and directed at the victim's skull. "Having one's nose infused with smoke" suggests a form of torture involving asphyxiation.

8 Sanskrit aṅgula, a unit of measurement equal to the width of a finger. 9 Or, following the Tibetan, "I see the Tathāgata just as the magically created buddha held in my hand [sees him]."

10 The name of the type of gem is given as śrīgarbharatna.

11 "Six sense fields" may refer to either the six sense organs (eyes, ears, nose, tongue, body, and mind) or the six sense objects (form, sound, smell, taste, tangible objects, and mental objects).

12 So reads the Chinese, although the Tibetan has "beings in the seven stations of consciousness," referring to seven places or states in which conscious rebirth takes place. 13 According to the Tibetan translation, "nine impulses" refers to the nine causes of thoughts of malice (āghātacittavastu), which are traditionally defined as the thought 83

Back Matters

Notes

14 15 that (1) "Someone has done me an injury," (2) "Someone is doing me an injury," (3) "Someone will do me an injury," (4)-(6) "Someone has done, is doing, will do an injury to someone who is dear and pleasant to me," and (7)-(9) "Someone has done, is doing, will do a favor to someone who is hateful and unpleasant to me." The śaṅkha, or conch, is one of the "four great treasures," each of which is presided over by a king of the same name.

Candrottara is the masculine form of Candrottarā.

Glossary

apex of reality (bhūtakoṭi): Ultimate reality.

arhat ("worthy of offerings"): A saint who has completely eradicated the passions and attained liberation from the cycle of birth and death (samsara); arhatship is the highest of the four stages of spiritual attainment in the Hinayana. The term is also used as an epithet for a buddha.

asura: A demigod; a class of supernatural beings who are in perpetual conflict with the gods (devas). See also eight classes of supernatural beings. Bhagavan/Bhagavat ("Blessed One"): A venerable teacher; an epithet of a buddha. bhikṣu: A Buddhist monk.

bhikṣuṇī: A Buddhist nun.

bodhi: Enlightenment.

bodhi mind (bodhicitta): Aspiration for enlightenment; also, the mind (citta) identical with enlightenment (bodhi).

bodhisattva ("enlightening being"): One who has engendered the aspiration to achieve enlightenment (bodhicitta) for the sake of all sentient beings. The spiritual ideal of the Mahayana. See also bodhi mind; mahāsattva; Mahayana.

bodhisattva bound to one birth: A bodhisattva who in the next life will become a buddha. In the present buddha age it is Maitreya.

brahman: The priestly class in the Indian caste system.

buddha field/land (buddhakṣetra): A cosmic world or realm in which a particular buddha dwells; a world or world-system constituting a buddha's sphere of activity and influence.

deva: A god or divine being; a class of supernatural beings. See also eight classes of supernatural beings.

dhāraṇī: Originally, the ability to comprehend and retain the Buddhist teachings. It also came to refer to special mnemonic formulae believed to encapsulate the essence of the teachings and have great power.

dharma: Element of existence in a broad sense, including material/physical and immaterial/mental phenomena. 85

Glossary

Dharma: The teaching or doctrine; ultimate truth or reality.

eight classes of supernatural beings: Eight categories of nonhuman beings: (1) devas (gods or heavenly beings), (2) nāgas, (3) yakṣas, (4) gandharvas, (5) asuras, (6) garuḍas, (7) kiṃnaras, and (8) mahoragas. See also asura; deva; gandharva; garuḍa; kiṃnara; mahoraga; nāga; yakṣa.

eight inverted views: The four inverted views of ordinary people, who do not recognize the world of delusion for what it is, and the four inverted views of śrāvakas and pratyekabuddhas, who recognize the world of delusion for what it is, but do not recognize the world of enlightenment for what it is. The former mistake impermanence for permanence, suffering for happiness, no-self for self, and impurity for purity, while the latter mistake permanence for impermanence, happiness for suffering, self for no-self, and purity for impurity. eight precepts of abstinence (aṣṭāṅgapoṣadha): Eight precepts observed by lay Buddhists on certain days of each month, when they abstain from (1) killing, (2) stealing, (3) engaging in sexual intercourse, (4) telling lies, (5) ingesting intoxicants, (6) wearing bodily ornaments, using perfume, and singing and dancing, (7) sleeping on a raised bed, and (8) eating after noon.

five desires (pañcakāma): The five desires that arise through contact of the five sense organs (eyes, ears, nose, tongue, and body) with the five sense objects (form, sound, smell, taste, and tangible objects).

five faculties (pañcendriya): Five moral faculties conducive to enlightenment: (1) faith, (2) effort, (3) mindfulness, (4) meditation, and (5) wisdom.

five hundred precepts of bhikṣuṇīs: Precepts that Buddhist nuns are bound to observe. In reality, the number is not five hundred but varies between two hundred and seventy-seven and three hundred and seventy-seven. five kinds of vision (pañcacakṣus): Five kinds of perceptive faculties: (1) physical eye, (2) divine eye, (3) wisdom eye, (4) Dharma eye, and (5) Buddha eye. five obscurations (pañcanīvaraṇa): Five mental impediments: (1) greed, (2) hostility, (3) torpor and drowsiness, (4) frivolity and regret, and (5) doubt. five powers (pañca balāni): Five powers or attributes exercised by the five faculties. See also five faculties.

five precepts: The minimal set of moral restrictions to be observed by lay Buddhist practitioners: (1) not killing, (2) not stealing, (3) not engaging in debauchery, (4) not engaging in false speech, and (5) not consuming intoxicants.

five supernatural faculties (pañcābhijñā): Five supernatural powers: (1) supernatural vision, (2) supernatural hearing, (3) the ability to know others' thoughts, (4) the ability to know former lives, and (5) the ability to perform miracles such as appearing anywhere at will.

Glossary

four assemblies: The four groups of followers of the Buddhist teachings: monks (bhikṣus), nuns (bhikṣuṇīs), lay male practitioners (upāsakas), and lay female practitioners (upāsikās).

four fearlessnesses (caturvaiśāradya): Four kinds of fearlessness or confidence possessed by buddhas and bodhisattvas; those of a buddha are: (1) confidence in being enlightened with respect to all dharmas, (2) confidence in knowing that all one's impurities have been extinguished, (3) confidence in having elucidated the obstacles to Buddhist practice, and (4) confidence in the correctness of one's way of liberation. four hundred precepts of bodhisattvas: The four hundred disciplinary precepts of a bodhisattva. These are mentioned without further details only in The Scripture on the Merits of the Former Vows of Master of Medicine, Beryl Radiance Tathāgata. four inverted views (viparyāsacatuṣka): The four inverted views of ordinary people. See also eight inverted views.

gandharva: A class of heavenly beings, famed for their musical skills. See also eight classes of supernatural beings.

garuḍa: A type of mythical bird; a class of heavenly beings. See also eight classes of supernatural beings.

grounds of bodhisattva practices: Stages of practices for advanced bodhisattvas, of which there are ten in number.

hungry ghosts (pretas): One of the three evil destinies; those reborn as "hungry ghosts" are said to be always suffering from starvation and thirst. Joyous Realm of the West (Sukhāvatī): The buddha land of Amitābha Buddha, a paradisiacal realm. kalpa: An eon, an immensely long period of time.

kiṃnara: A class of heavenly beings, half bird and half human, often associated with music. See also eight classes of supernatural beings.

koṭi: A large number, a crore.

kṣatriya: A member of the warrior or noble class in the Indian caste system; political rulers or military leaders.

kumbhāṇḍa: A type of evil spirit.

mahāsattva ("great being"): A standard epithet of a bodhisattva, often used in conjunction with the word "bodhisattva"; an epithet used for the greatest bodhisattvas. See also bodhisattva.

Mahayana ("Great Vehicle"): A form of Buddhism that developed in India around 100 B.C.E. and exalts as its religious ideal the bodhisattva. See also bodhisattva. 87

Glossary

mahoraga: A type of mythical snake. See also eight classes of supernatural beings. Mañjuśrī: A bodhisattva who represents especially the idea of wisdom. Also called "Dharma Prince."

Māra: The Evil One, the personification of death.

Mount Sumeru: In Buddhist cosmology, the highest mountain rising from the center of the world, surrounded by an ocean in which the four continents that comprise the world of human beings are situated.

nāga: A class of serpentlike beings; usually rendered in Chinese as "dragon." See also eight classes of supernatural beings.

nayuta: A high number.

nonhuman beings: A being or entity that is other than human; these can be devas, kiṃnaras, nāgas, rakṣasas, etc., but usually refer some type of demonic being. See also eight classes of supernatural beings.

piśāca: A class of flesh-eating demons.

pratyekabuddha ("self-enlightened one"): A sage who has attained enlightenment without the guidance of a teacher and who intends neither to guide nor teach others. rākṣasa: A type of demon, said to devour human beings.

samādhi: A state of focused concentration or mental composure. samāpatti: A state of meditational attainment, of which nine are traditionally distinguished. Sangha: The Buddhist community.

semblance Dharma: The second of the three ages of the Buddhist Dharma, following the age of the true Dharma, in which the Buddha's teaching is practiced but enlightenment is no longer possible. The third and last age of the Dharma is the decadent Dharma. seven factors of awakening (sapta bodhyaṅgāni): Seven practices conducive to enlightenment: (1) mindfulness, (2) investigation of the teaching, (3) effort, (4) joy, (5) serenity, (6) meditation, and (7) equanimity.

seven precious substances: Most commonly, gold, silver, beryl, crystal, agate, ruby, and cornelian.

six periods of the day and night: A full day (twelve hours) is divided into three periods and a full night into three periods.

śrāvaka ("listener"): Originally, a disciple of the historical Buddha, one who directly heard his teachings. Later used as a general term for followers of early Buddhism, to distinguish them from adherents of Mahayana Buddhism. See also Mahayana. 88

Glossary

tathāgata: Literally, "he who has thus gone (or come)"; a designation for a buddha. ten good deeds: The ten good deeds (or wholesome behaviors) are (1) not killing, (2) not stealing, (3) not engaging in adultery, (4) not engaging in false speech, (5) not using harsh speech, (6) not speaking divisively, (7) not engaging in idle speech, (8) not being greedy, (9) not being angry, and (10) not having wrong views. The list may vary.

ten powers (daśa balāni): The ten powers of a buddha; the power to (1) distinguish right and wrong in every situation; (2) recognize the karmic relationships between all actions in the past, present, and future; (3) understand all stages of meditation, liberation, and concentration; (4) judge the superiority or inferiority of the mental capabilities of sentient beings; (5) know the inclinations and motivations of all sentient beings; (6) know the differences in the dispositions of sentient beings; (7) know all the destinies that sentient beings will follow; (8) know the former existences of oneself and others; (9) know the future existences of sentient beings; and (10) know one's own eradication of all defilements.

ten precepts. See ten good deeds.

thirty-two marks and eighty secondary marks of a great man: Physical marks that appear on the body of a buddha.

three ages (tryadhvan): Past, present, and future.

three sets of precepts: These consist of: (1) keeping all precepts (saṃvara-śīla), (2) practicing all virtuous deeds (kuśala-dharma-saṃgrāhaka-śīla), and (3) granting mercy to all sentient beings (sattvārtha-kriyā-śīla).

two hundred and fifty precepts: The perfect or complete set of precepts that are obligatory for both monks and nuns.

upāsaka: A male Buddhist lay devotee.

upāsikā: A female Buddhist lay devotee.

utpala: A blue lotus.

vetāla: A class of demonic beings, said to be able to manipulate the corpses in burial grounds.

wheel-turning king (cakravartin): An ideal king governing all the world. yakṣa: A class of semidivine beings originally regarded as possessing a generally benevolent disposition, although they are sometimes classed with more malignant spirits. See also eight classes of supernatural beings.

Yama: A deva said to be the ruler of the hell realms. He is sometimes called "King of Dharma."

yojana: A unit of measurement, variously calculated, corresponding to several miles. 89

Bibliography

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Index

Acalapadavikramin, 46 affliction(s), 50, 60 mental, 46, 61, 68, 69, 74, 75 Akṣayamati, 34n19 alms, 47, 61

Amidism, 6

Amitābha/Amitāyus, 5, 20, 37n31, 77 Amoghadarśin, 46, 66 Anabhilāpya/Anirabhilāpya, 46, 83n4 Ānanda, 23-24, 25-28, 29, 73, 75, 82 Anikṣiptadhura, 46 anuttarā samyaksaṃbodhi, 65, 68, 81, 82 See also bodhi, perfect, complete/ unsurpassed

Apayaṃjaha, 46

apex(es) of reality, 63, 81 Apratihatacitta, 67 arhat(s), 45, 60, 69, 78 Asaṅgapratibhāna, 67 Aśoka, King, 36n23 asura(s), 29, 52, 60, 82 Avalokiteśvara, 34n19 B

Baotanhua, 34n19 Bhagavān/Bhagavat, 13, 17, 21, 23, 24, 29, 31, 80

See also Buddha Bhaiṣajyaguru, 5-10, 35nn20, 21 See also Master of Medicine, Beryl Radiance Tathāgata Bhaiṣajyaguru-sūtra, 5, 9 See also Scripture of the Merits of the Former Vows of Master of Medicine, Beryl Radiance Tathāgata, The Bhaiṣajyarāja, 34n19 Bhaiṣajya-samudgata, 34n19 Bhaiṣajya-sūtra, 33n3 See also Bhaiṣajyaguru-sūtra bhikṣu(s), 13, 20, 23, 26 See also monk(s) bhikṣuṇī(s), 20, 23 See also nun(s) Birnbaum, Raoul, 10 birth, 19, 23, 24, 41, 47, 60, 65, 66, 75 birth-and-death, 74 See also rebirth; samsara; transmigration bodhi, 14, 15, 16, 31, 32, 48, 65, 68, 76, 77, 79, 80

aspiration for, 48, 80 path of/to, 14, 79 perfect, complete/unsurpassed, 14, 15, 48, 75

site of, 69

See also enlightenment bodhicitta. See bodhi, aspiration for; bodhi mind/mind of bodhi mind/mind of, 30, 48, 76, 80, 82 bodhisattva(s), 16, 17, 20, 23, 24, 34n19, 42, 45, 46, 57, 66, 67, 68, 75, 78, 79, 80, 82, 83n3

mahāsattva(s), 13, 17, 24, 29, 46 practice(s), 14, 15, 19, 24 stage, 65

Index

Bodhisattva, 69