Toh 151The Questions of Pratibhānamati

Summary

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

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance
of Chokyi Nyima Rinpoche. The translation was produced by Timothy Hinkle, who
also wrote the introduction. Ryan Damron and Andreas Doctor checked the
translation against the Tibetan and edited the text. Tulku Tenzin Rigsang also
assisted in resolving several difficult passages.

The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha.

Introduction

In this sūtra the Buddha Śākyamuni gives a teaching on the workings
of karma, the relationships between actions and their effects. The setting
for the teaching is Jeta’s Grove near the city of Śrāvastī, which the
benefactor Anāthapiṇḍada donated to the Buddha at great expense. Prompted by
questions posed by the merchant Pratibhānamati, who is concerned that
monastics may indulge in hypocritical behavior in the future during
degenerate times, the Buddha elucidates the actions that cause rebirth in
ten possible states of existence: as a god, a human, a hell being, an
animal, a hungry spirit, a high-caste human, a slave, a fortunate human, an
unfortunate human, or a human on the Buddhist path. Additionally, he
describes the physical, verbal, and mental traits associated with each of
those rebirths. These illustrate the doctrine, shared by most Indian
religions, that beings’ good or bad deeds determine their future modes of
birth and existence. In this way, the sūtra provides a moral framework
geared toward the whole of society established on the basis of karma
theory.

Following the discourse, Pratibhānamati invites the Buddha to his
home for the midday meal. As a final illustration of the law of karma, we
are introduced to two beggars who seat themselves among the saṅgha when the
midday meal is being served. One of them does not observe the proper
etiquette of ensuring honored guests are served first and thus is not served
anything to eat or drink. Enraged, he leaves, harboring a very negative
judgment of the assembly and perversely vowing revenge. As a result, he soon
suffers an unfortunate death followed by millions of eons in hell. The other
beggar, however, observes proper etiquette and is served abundant food and
drink. He entertains a virtuous aspiration to serve the Buddha and his
assembly for an entire week. The effect of this noble wish is that he soon
becomes the king of a neighboring land whose ruler has perished without an
appropriate heir. He is astounded at his sudden reversal of fortune and
seeks to understand its source. Through the blessings of the Buddha he
realizes how his past actions determined his current fortune. He therefore
invites the Buddha and the saṅgha and serves them just as he had aspired to
do. The Buddha delivers a teaching that propels the king to the state of a
stream enterer. The sūtra concludes with the audience praising the Buddha
and rejoicing in his teaching. Through its descriptions and examples of the
workings of karma, the sūtra underscores the importance and benefits of
upholding core Buddhist virtues of kindness, gratitude, generosity, honesty,
and respect, while warning of the grave consequences awaiting those who do
the opposite.

To our knowledge there is no extant Sanskrit version of this sūtra.
It was, however, translated into Chinese (Taishō 544) by Fa Chang 法場 during the early sixth century ce. Although it appears that the sūtra did
exercise some influence in China, it does not
seem to have had a particularly significant impact in Tibet. The colophon to
the Tibetan translation states that it was produced by the Indian preceptor
Prajñāvarman and the Tibetan translator Yeshé Dé. The text is also recorded
in the Denkarma and
Phangthangma inventories of Tibetan imperial translations, so we can
establish that it was first translated from Sanskrit into Tibetan no later
than the early ninth century, as the Denkarma is dated to 812 ce. The primary Tibetan text used for the present
translation was the Degé (sde dge)
edition, but the other editions included in the Comparative Kangyur
(dpe bsdur ma) were also
consulted.

The Translation

The Noble Great Vehicle Sūtra

The Questions of Pratibhānamati

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in
Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s park. He was there together with
a great saṅgha of 1,250 monks as well as 10,000 bodhisattvas. Surrounded and
revered by an immense retinue, the Blessed One taught the Dharma.

At that time, the merchant Pratibhānamati left the city of Śrāvastī,
surrounded and venerated by a group of five hundred merchant’s
sons, each of whom was also accompanied by an entourage of five hundred
servants. As they arrived in Jeta’s Grove, Anāthapiṇḍada’s park, where the
Blessed One was residing, Pratibhānamati bowed his head at the Blessed One’s
feet, circumambulated him three times, and sat down together with his
entourage.

At this point, through the power of the Buddha, the merchant
Pratibhānamati stood up, draped his shawl over one shoulder, and knelt on
his right knee. With palms together he bowed toward the Blessed One and
said, “Blessed One, you are the supreme teacher, the most eminent in the
three realms, the exalted ground for the merit of awakening, the one who
liberates all beings, and the one who brings about the attainment of
unbounded skill in all-pervasive methods. Thus, Blessed One, in times to
come, during the degenerate age when the five polluting degenerations
manifest, the three poisons will burn and blaze forth. Then, among those
beings who inflict misery on one another there will be people with evil
intentions. At that time, there will be no leader, nor anyone of this kind,
and kings and high ministers will be overcome by craving for objects,
leading them to quarrel and wage war against each other. When they wage war
against each other, their armies of soldiers as well as the remaining
civilian population will be ravaged so that not even their names will
remain.

“Through the power of the Buddha’s merit, many among the four types
of the Buddha’s disciples will enter the teachings and take on the guise of
monks. Yet even these people will only outwardly be cloaked in saffron
robes, while inwardly they will be angry, disrespectful, disharmonious, and
slanderous toward one another. They will advertise the faults of others and
downplay their positive qualities. They will be overcome by pride, conceit, and
haughtiness, and will cling to the belief in me and
mine. When they pass on, they will be born into the
lower realms, and they will not find even a moment of fortune. In their
future lives they will again encounter many eons of the terrible experiences
of suffering and of harshness, heat, and displeasure.

“On account of that, Blessed One, what are the teachings that will
ripen them, turn them back from the paths leading to the lower realms, and
enable them to attain the celestial palace due to their merit?”

The Blessed One answered Pratibhānamati, “Pratibhānamati, with this
lion’s roar, you have asked the Thus-Gone One a question. This sort of
request for the Dharma of the Thus-Gone One stirs delight in all beings.
Excellent, excellent! Pratibhānamati, what attainment would make beings
truly splendorous, cause them to abandon the dark side, make them join the
good side, and accomplish all aims? You should ask about such a teaching.
Having done so, you must then listen without doubt and I shall explain.”

Pratibhānamati then inquired of the Blessed One, “Blessed One,
through what deeds is one reborn among the class of gods? Through what
actions is one reborn among the class of humans? Through what actions is one
reborn among hell beings? Through what actions is one reborn among the
animals? Through what actions is one reborn among the hungry spirits?
Through what actions is one reborn among the high castes? Through what
actions is one reborn in servitude? Blessed One, through what actions does
one become a fortunate being among humans—someone who has servants, pleasant
breath, a nice complexion, who is a joy to behold, who faces no
harm, who is contented in body and mind, and praised by many people? Having
already attained the excellent human state among beings, through what
actions does one meet with constant slander, face the enmity of many beings,
have an ugly appearance and bad breath, face all sorts of adversity, have a
joyless mind and an unhealthy body, and indulge in all kinds of negative
actions?

“Blessed One, through what actions will those who have taken
ordination in this well-spoken Dharma-Vinaya, as a mendicant or a noble son or daughter who
values peace, never part from the Jewels of Buddha, Dharma, and Saṅgha
throughout their lifetimes and wherever they may be? Through what actions
will they behold the blessed buddhas, receive the Dharma from them, delight
in it, and accomplish the aims they have set their minds on?

“Given these ten questions of mine, please, Blessed One, spiritual
teacher who acts without being requested, who is endowed with great
compassion and power, and who discerns all phenomena with unclouded eyes,
answer them extensively as a remedy for the innumerable malignant
forces.”

The Blessed One replied, “Pratibhānamati, I will extensively address
and answer your questions, just as you have asked them. Listen well!”

The merchant Pratibhānamati responded, “Blessed One, I shall do
that,” and he listened as the Blessed One had instructed.

The Blessed One said, “Pratibhānamati, beings who engage in the
following five actions attain rebirth as gods. What are these five? ⁽¹⁾
First, with loving minds they do no harm to beings but instead protect them
and are patient. ⁽²⁾ They give generously since they are not stingy and do
not steal the possessions of others. ⁽³⁾ They guard all the bases of training
given that those who enjoy themselves with the wives of others are impure.
⁽⁴⁾ They naturally maintain diligence in the purification ceremony and speak
the truth. ⁽⁵⁾ In order to give up their own limitless faults, they forsake
intoxicating beverages. Beings who engage in these five actions attain
divine bodies.”

Then the Blessed One expressed this in verse:

“Turning away from killing living beings, no god, human, or asura

In the world can conquer them; their bodies are long-lived and
healthy.

They have pure bodies haloed with light—bodies that are glorious,
stainless, and perfect.

The myriad splendid sense pleasures of the highest gods are always at
their disposal.

“As soon they discard this body, they will always become the lord of the
gods among gods.

Dispersing, distributing, and renouncing inconceivable wealth, they will
find gems and opulence.

They will always be happy and delighted, dwelling in splendid celestial
mansions.

Their bodies will be like flowers sprinkled in the pleasant and fine
realm of the wish-fulfilling tree.

“They are knowledgeable, without harmful desires, and have bodies with
the finest fragrance.

Throughout all their lives, their bodies are tremendously beautiful like
the finest gold.

Constantly among the gods, they acquire great fortune and light streams
from their bodies.

They are surrounded by a host of sundry goddesses and frolic in the
glories of passion.

“They have abandoned the four verbal faults and their mouths have a
lovely fragrance in accordance with previous rites.

These gods utter supreme words that are clear, unimpeded, and
fearless.

Their accurate responses are praised and eloquent and others find them
most agreeable.

Their palaces resound with the melodious and thunderous sound of strings
and percussion.

“With unimpaired minds, they abandoned confused and ignoble utterances
and thus became gods.

Innumerable gods of virtue worship them and they now live in divine
abodes.

Intelligent, with stalwart bodies, excellent minds, and possessing all
forms of conscientiousness,

These beings who are always happy and powerful make beneficial
speeches.

“When their life ends, should these gods plunge from the divine abodes to
a lower state,

They will remain free from misdeeds, and after one hundred twenty years
return to the divine abodes.

Exhibiting the five merits, their sublime and splendid bodies shine.

They act as beacons of the gods and millions of gods resolutely worship
them.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions are reborn among humans. What are these five? ⁽¹⁾
First, they give with gratitude and provide for the poor, the destitute, and
the miserable. ⁽²⁾ They follow the path of the ten virtues without fail. ⁽³⁾
They are patient, harboring no hostility toward anyone. ⁽⁴⁾ They diligently
inspire lazy beings to the virtuous Dharma. ⁽⁵⁾ With a determined mind, they
maintain harmony. Pratibhānamati, beings who engage in these five actions
attain human lives and grow very wealthy, long lived, beautiful, and
majestic, and become lords of the world.”

Then the Blessed One expressed this in verse:

“Through generosity they will become great kings among humans,

And constantly increase their pleasure and affluence.

They engage in conduct and generosity equal to Kubera himself.

With such status and excellence, they will always be delighted.

“Their discipline unimpaired, they worship the Three Jewels.

Because they abandon all evil action, their resolve is firm.

They will attain the greatness of longevity and thus be free from death’s
passing.

Because they will attain happiness, they become faultless and joyful.

“Being gentle people, they do not upset others’ minds.

Likewise, though nasty words are lobbed at them,

They do not criticize in return,

And so they will attain the way of supreme virtue and become
beautiful.

“Because their intention toward excellent discipline is sublime, their
minds are clean.

They are replete with great strength and splendor and possess
virtues.

Because they attain the excellence of military leadership,

They shall have dominion over wealth and enjoyment and become like gods.

“They do not covet and are intelligent, knowledgeable, and agreeable.

They are grateful and keen to work.

They are courageous in venerating the Jewels, their mothers, and so
on,

And so they never have doubt in any situation.

“Whoever performs these extraordinary virtues

Will become the lords of the land.

They shall attain unfailing strength, health, wealth, and other
qualities.

Renowned, they will be respected by important people.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions are reborn among hell beings, where they remain for
millions of eons. What are these five? ⁽¹⁾ They have no faith in the Jewels
of the Buddha, Dharma, and Saṅgha. They disparage them through unflattering
speech and belittle the path of noble beings. ⁽²⁾ They destroy the stūpas of
the thus-gone ones. ⁽³⁾ In the intermediate times as well, they are
extremely disrespectful and disharmonious with monks, nuns, laymen, and
laywomen, but love having worldly conversations. ⁽⁴⁾ They steal donations
made to the Three Jewels. ⁽⁵⁾ Through their disparaging words that enrage
others, they are disrespectful and create discord between kings, leaders,
ministers, fathers, and sons.

“In the future, those monks who enter into the teachings of the
thus-gone ones, who follow the teacher—the thus-gone, worthy, perfect
Buddha—and go forth from the home into homelessness, will pass themselves
off as monks yet not maintain the genuine practice of the virtuous Dharma.
They will not maintain harmony but will displease their preceptors and
instructors and speak harshly. Even though they have been taught correctly,
they will not practice those teachings. They will spurn the awakening of the
buddhas, praise themselves, and slander others. For the most part, they will be
proud, conceited, and haughty, and will denigrate spiritual teachers. They
will yearn for praise and respect but disparage others.

“Pratibhānamati, beings who engage in those five actions will be
reborn among the hell beings where they will remain until the trichiliocosm
is destroyed. Even when it is destroyed, they will be propelled into other
world-systems in which there are hells. When those world-systems are also
destroyed, they will be further propelled into still other world-systems in
which there are hells. And so, on and on, they will wander amidst all the
countless world-systems of hells, and their experience of suffering will
find no end.”

Then the Blessed One expressed this in verse:

“Deluded beings are oblivious to the terrible suffering in the world
since beginningless time.

And do not acknowledge the oceanic qualities of the Buddha.

Declaring, ‘He is neither omniscient nor the king of practitioners,’

They waste their own lives and deceive other beings.

“They say, ‘If you make a reliquary of the well-gone ones, supreme in its
materials and beauty,

It will be of little virtue and bring down a rain of destruction.’

This non-virtue, on the face of it, may seem virtuous;

But actually it brings about all manner of evil.

“In this intermediate period of strife, the four types of beings are
weakened by hunger.

Because of their mutual animosity they fight and belittle spiritual
masters.

They destroy the enthusiasm of the community of moral discipline,

Thus leading them to the terrifying and unpleasant lower realms.

“Kings, fathers, daughters, relatives, and young women

Lose their caring minds and become envious of possessions.

They laugh at one another like immature children,

And hasten to the mire of the fathomless lower realms.

“In future times those who are wantonly evil will not get along.

Faking the appearance of mendicants, they will have repugnant forms.

They will be of vile character and perform millions of evil deeds.

When they die and transmigrate, they will be dragged down by their
intense evil deeds and quarreling.

“The five evil deeds perpetrated by people

Cannot be confessed for hundreds of eons.

Such people are burned in a terrible mountain of fire in the hell of
ceaseless torment—

A place where even millions of buddhas can offer no protection.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions are reborn among animals. What are these five? ⁽¹⁾
The first is corrupt discipline. The others are ⁽²⁾ robbery and theft, ⁽³⁾
taking loans from others and then conspiring against them, ⁽⁴⁾ murder, and
⁽⁵⁾ lacking faith, which makes one delight in studying something other than
the sublime Dharma and relish perverted ways of life because of finding such
studies enjoyable. Pratibhānamati, beings who engage in these five actions
are reborn as animals.”

Then the Blessed One expressed this in verse:

“People who always delight in stealing from others

Take out loans and then murder the lender.

Beasts, lords of death who love killing,

Catch such beings in traps and then slaughter them.

“Their minds, weak in faith and the rest,

Cannot see the limitless evil deeds they do, thinking it all to be
virtuous.

Deluded, they do not enjoy discussions on the sublime Jewel of the
Dharma.

Instead they follow worldly teachings.

“Just as snow tumbles down from a mountain,

And water naturally seeps straight underground,

In the same way they amass many evil deeds in the realms of gods and
humans,

And so these fools go swiftly to the animals.

“Born as horses, mules, camels, elephants,

Oxen, cattle, lions, foxes, snakes, pigs, or dogs,

They eat grass, flesh, and foliage,

And constantly carry the burdens of others until exhaustion.

“Driven by hunger, they eagerly prey on one another.

Even after millions of eons, they will never be freed from this
state.

Just as a one-eyed turtle living in the ocean

Could not stick its neck through a floating yoke,

“Because of their hundreds of downfalls

They will not easily obtain the states of gods, humans, or great
lords.

They will be delivered by a sublime and limitless matrix of the Buddha’s
light rays

And the light of the mighty bodhisattvas.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions are reborn as hungry spirits. What are these five?
⁽¹⁾ The first is being stingy and craving. ⁽²⁾ Next, because they esteem
extremely ignorant spiritual teachers and their ilk, they block their own
happiness. ⁽³⁾ Because they are inclined to unwholesome ways, they are
jealous. ⁽⁴⁾ Because they are excessively stingy, they are in no way
generous towards brothers, sisters, children, wives, servants, laborers,
wageworkers, friends, government officials, kinfolk, relatives, the
venerable, mendicants, priests, and the poor. They cannot even give anything
to their own mothers and fathers, nor do they care for those who are in need
of care. ⁽⁵⁾ They are also not respectful, nor do they venerate spiritual
teachers or regard them as precious. Pratibhānamati, beings who engage in
these five actions are reborn as hungry spirits.”

Then the Blessed One expressed this in verse:

“Defeated by the adversity of privation, they are unable to give away
their wealth.

They only wish to take from others.

They are keepers of a treasury whose doors are tightly shut.

Thinking it ought to be guarded, they do not care for even their closest
kin.

“These squanderers of others’ wealth always live in anxiety.

Even to spiritual teachers they are rude and have no love.

To their own wives and servants they give nothing precious,

Nor do they understand how to show love and affection.

“They turn away from what is good, and when they pass on

They become suffering spirits whose bodies burn over and over.

Though they dream for hundreds of years,

They never even dream of clothing, food, and drink.

“Their throats are like needles and their stomachs like huge
mountains.

Desperately they scramble from the eastern to the western ocean.

With mouths ablaze they run to Kauverī and to the south.

Seeing everything dried up they fall into a blazing fire.

“The henchmen of the Lord of Death grab them by the shoulders,

Pile them together, and crush them with boulders.

Then they are given molten copper to drink, which is incredibly difficult
to bear.

Ignorant, they are made to drink disgusting substances as if they were
water with eight qualities.

“After their entrails have been burned from their body cavities by the
evacuating wind,

The powerful ones force these beings to drink again.

When these beings die and are reborn in the human world,

They will be inferior in their caste, wealth, health, and servants.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions are reborn among the higher castes. What are these
five? They are ⁽¹⁾ giving material goods and Dharma, ⁽²⁾ not having
hostility towards anyone, ⁽³⁾ being respectful of the Three Jewels and one’s
parents, ⁽⁴⁾ being naturally patient, gentle, and exalted, and ⁽⁵⁾ studying
the diversity of the Buddha’s teachings and being diligent in their
recitation. Pratibhānamati, beings who engage in those five actions are
reborn among the higher castes.”

Then the Blessed One expressed this in verse:

“Those who are inspired by the rituals for accumulating merit and
fortune,

And who ensure that many beings never grow ill,

Will enjoy long life, a fine complexion, great strength, and become
foremost in the world.

Their beauty will be vast and special, like a jewel mine or the lord of
mountains.

“They venerate the incomparable jewel of delighting in discipline and
their parents.

Thus they are born into large and preeminent households and worshipped by
innumerable beings.

They are highly capable, their minds free of agitation and their forms
noblest of all.

They are appealing to the eyes of the entire world, have great fortune,
and are of high caste.

“They are reliable and perfect people, their minds aligned with what is
good and virtuous.

Such wise and supreme people are diligent in reciting the Buddha’s
words.

Affluent and well born, they are the most beautiful beings.

Formed by virtue, their great bodies are beautified like the ocean.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions become male and female servants. What are these five?
They are ⁽¹⁾ being disrespectful toward one’s parents, ⁽²⁾ having an
indecent mind, ⁽³⁾ being incorrigible and engaging in evil deeds as one
pleases, ⁽⁴⁾ stealing the wealth of others, and ⁽⁵⁾ absconding with the
loans one has taken and going into hiding. Pratibhānamati, beings who engage
in these five actions become male and female servants.”

Then the Blessed One expressed this in verse:

“They take birth in a household whose vast merit and wealth shines like
snow.

Yet these fools are full of themselves and conceited, and so they
squabble and are disrespectful.

They do not conceive of their parents as being admirable objects of
generosity.

Due to these negative actions, later they will have little worldly
influence and be roguish.

“They do not venerate the peerless Three Jewels but are excessively
vicious and rude.

They squander all the virtues of love and compassion.

They will be powerless and dominated for innumerable lives and know no
shame .

Once free of servitude in the human realm, they will instantly
descend.

“Bereft of beauty, authority, high caste, and intellect, they are fools
inclined to negativity.

Not venerating the Three Jewels, they will be insecure, weak, and
ugly.

Through deeds lacking dignity and contemplation, they turn evil.”

They will have no worldly joy, nothing to celebrate, and live troubled
lives.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions become supremely fortunate, have servants and
fragrant breath, are unthreatened, pliant in body and mind, beautiful to
behold, and praised by many beings. What are these five? They are: ⁽¹⁾
perceiving accurately, genuinely, and completely; ⁽²⁾ speaking without
exaggeration; ⁽³⁾ not lacking patience towards the nature of the language
used in the three vehicles of hearers, solitary buddhas, and bodhisattvas,
nor denigrating nor abandoning it but instead retaining, teaching, reading,
and reciting it, abandoning the limitless instances of the four faults of
speech, and not belittling the path of noble beings; ⁽⁴⁾ loving and
nurturing those beings who persist in counterproductive actions, turning
them away from faults, and establishing them in virtue; and ⁽⁵⁾ not wishing
to expose the faults one sees in others. Pratibhānamati, when beings who
engage in these five actions are reborn among humans, they possess great
fortune, acquire servants, fragrant breath, and mental vigor, are agreeable,
and delight many beings. They are without anguish, and their minds are at
ease. They are free of anger and do not encounter harm. They obtain a
beautiful appearance and are honored.”

Then the Blessed One expressed this in verse:

“They are deeply respectful of the buddhas and venerate their parents.

Thus, ever free from the faults of speech, they are indeed wondrous
beings.

The qualities of their speech—pleasant, resonant, and beneficial
throughout all lifetimes—

Resound sweetly from their mouths in all directions upon breath as
fragrant as a blue lotus.

“Loving themselves and others equally, they motivate beings in all forms
of virtue.

And by distancing themselves from what is evil, immoral, slanderous, and
harmful,

Upon attaining the world they will have every joy throughout the
fortunate eon.

They will possess extraordinary riches, live well, and turn away from
evil deeds.

“Recollecting the sublime Dharma, they persevere in the teachings and
cultivate gentle minds.

In this life, their love considers all beings to be like their own
parents.

They think, ‘All beings were once my own family.’

With minds as bright as the moon they benefit them in the present.

“Forsaking evil deeds, such as competitiveness, haughtiness, and
contempt,

And with pure minds, these virtuous, well-intentioned beings

Speak well of one another while being discrete about the shortcomings of
others.

They swiftly become incomparable lords of the gods and go on to be
virtuous buddhas.”

Then the Blessed One said, “Pratibhānamati, beings who engage in the
following five actions attain sublime human lives, and yet they also receive
constant denigration, are disliked by many beings, have bad breath and
unhappy minds, are often threatened, and have very unfit bodies. What are
these five? They are ⁽¹⁾ lying, ⁽²⁾ being always bent on deceiving others
through lying, ⁽³⁾ criticizing the discourses one hears when assembled to
hear great Dharma talks, ⁽⁴⁾ abusing and denigrating those whose practice
pure conduct, and ⁽⁵⁾ cultivating a base mind. Pratibhānamati, beings who
are endowed
with those five actions may attain the preeminence of a human life but they
receive constant denigration, are disliked by many beings, are ugly, have
bad breath and unhappy minds, are often threatened, and have bodies that are
unhealthy.”

Then the Blessed One expressed this in verse:

“Their minds viciously upset the minds of others and they commit evil
deeds.

They delight in perverse speech and in harming others.

These inferior beings will experience intense and unrelenting suffering
in mind and body.

The tongues of these poor beings will be pierced by sharp iron hooks.

“In the abode of the Lord of Death these people will be force-fed drinks
of boiling molten copper.

In hell, these beings given to false speech will experience no joy.

Once there, they will hear no loving words and their breath will stink
like a corpse.

All that normally appears pleasant will turn ugly.

“Infamous at the royal court, they have many flaws of being derogatory
and quarrelsome.

Many millions of people gossip about them being consistent in these
flaws.

Such beings have base minds and will have unhealthy bodies due to their
lies.

Thus, as I said before, the result of this flawed trajectory will be
manifold suffering.

“Forsaken by humanity, they are powerless and bereft of all
happiness.

Such beings first go to the hells, and later, when they die and
transmigrate,

They are born as animals among the five types of beings on the harsh
wheel of cyclic existence.

The suffering of these wandering beings will be truly inexhaustible.”

Then the Blessed One said, “Pratibhānamati, mendicants and noble
sons and daughters—beings who make peace their primary concern—possess five
qualities that ensure that they will always encounter the Buddha, the
Dharma, and the Saṅgha, regardless of where they are born. They will behold
the blessed buddhas, hear the Dharma from them, and be delighted. They will
attain awakening just as intended and gain abundance just as desired. What
are these five qualities? ⁽¹⁾ Having themselves gone for refuge in the Three
Jewels, they establish others in the practice of going for refuge. ⁽²⁾ They
skillfully create images of the thus-gone ones that are complete and
detailed in all respects. ⁽³⁾ They recognize preceptors and teachers and are
respectful towards them. ⁽⁴⁾ They easily follow instructions and practice
them accordingly. ⁽⁵⁾ With pervasive and unimpeded light rays, they behold
all beings as being like themselves or like their only child. These are
beings who practice, read, recite, transmit, and explain the discourses
exactly as they were set forth. Their contemplation is extensive. Being
utterly free from obstacles, they are enthusiastic in their practice and
gain accomplishment. Pratibhānamati, mendicants and noble sons and
daughters—beings who make peace their primary concern—who possess those five
qualities, do not encounter obstacles and are never disconnected from the
Jewels of Buddha, Dharma, and Saṅgha, regardless of where they are born.
They behold the blessed buddhas, hear their Dharma teachings, and are
delighted. They attain awakening just as they intend and gain abundance just
as they wish.”

Then the Blessed One expressed this in verse:

“Those who are stable in the supreme Dharma—the quality of the
Buddha—

Are able to tame all beings.

They make fine representations of the Buddha’s body.

These learned ones venerate the words of their masters.

“They consider everyone in every world, in all directions,

To be like themselves or their only child.

They are unequivocally free from the suffering of cyclic existence.

Their awakened minds are extremely pure and they behold the buddhas.

“They who bring about the wealth of great jewel-like wisdom

Practice virtue day and night.

These beings who are endowed with miraculous light

Bring the brightest light to the deepest darkness of the world.

“Perceiving every single phenomenon,

They are certain that there is nothing higher than the path to
buddhahood.

They understand that this is the cause for reaching

The ultimate limit of the world, including its gods.”

As he heard this Dharma teaching, the merchant Pratibhānamati was
satisfied and content. He rejoiced and was truly delighted. Joyful and
happy, he gained the acceptance that phenomena are unborn. The five hundred
merchant children and each of their entourage of five hundred attained the
unclouded and stainless Dharma eye that perceives all phenomena.

All the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras,
mahoragas, humans, and non-humans assembled in the retinue of the Blessed
One developed a motivation for one of the vehicles in accord with their
inclinations. They abundantly gained whatever they wished for and scattered
incalculable masses of flowers, incense, garlands, clothing, and jewelry
toward the Blessed One.

Then, the merchant Pratibhānamati stood up, draped his shawl over
one shoulder, and knelt on his right knee. With palms together he bowed
toward the Blessed One and said,

“Blessed One, the masters of the three realms teach these five
qualities. Excellent. Excellent. Hearing about these five qualities, this
retinue has understood the meaning, just as is intended. When beings in future times
hear of this teaching, they will abandon non-virtue, do what is virtuous,
and take up religious practice.

“Blessed One, please come together with your saṅgha of monks to my
home. Please accept this invitation out of compassion for us.”

The Blessed One agreed out of compassion for the merchant
Pratibhānamati. Knowing that the Blessed One had accepted his invitation,
Pratibhānamati was satisfied and content. He rejoiced and was truly
delighted. Happy and joyful, he bowed his head to the feet of the Blessed
One, circumambulated him three times, and departed together with his
retinue.

When he arrived home, he bowed to the feet of his parents and told
them with joined palms, “Father, Mother, I have something to tell you. I
have invited he who is rare and supreme in the world, the unsurpassed being,
the king of Dharma, he who has transcended the three realms, the Blessed One
himself, to come and take his midday meal here with his congregation of
monks. Out of compassion for us, he has accepted!”

Pratibhānamati’s father and mother were delighted and praised him,
“Son, that is excellent! You have done well!” They were excited to venerate
the Thus-Gone One.

Pratibhānamati then instructed his wife Padma and her servants, “My
dear, please prepare fine food and drink with many hundreds of flavors for
the blessed, thus-gone, worthy, perfect Buddha and his retinue. Once the
food has been prepared, scatter water, sweep the house, set up the canopies,
hang the silken tassels, scatter flower petals, and perfume the environment
with fragrant incense. Lay out seats befitting the Thus-Gone One and his
congregation of monks. Once he has been received and the offerings laid
before him at his feet, you should invite the sublime Blessed One to take
his seat.”

Pratibhānamati came together with friends, dignitaries, kin, and
elders, and they all did exactly as he said. The next morning the Blessed
One left Jeta’s Grove, Anāthapiṇḍada’s park, and traveled together with the
saṅgha of monks to Śrāvastī out of kindness for beings. They did so
accompanied by miraculous displays manifested by the Thus-Gone One’s
splendid magical powers. Gradually they made their way to Pratibhānamati’s
home.

Pratibhānamati and his entourage greeted the Blessed One, received
him as a guest, made offerings at his feet, and bowed their heads to his
feet. He then entered the home along with his entourage. The Blessed One sat
on an excellent cushion, which befitted him, and the congregation of monks
took their appropriate seats. Pratibhānamati’s parents, close friends,
friends, dignitaries, relatives, and elders were delighted and bowed down;
they paid respect to the master and with great affection began to serve the
Blessed One and the assembly of monks. Pratibhānamati, holding a bowl filled
with flowers and scented water, sat in front of the Teacher.

At that time, two friends in anguish came to Pratibhānamati’s home.
One of them sat among the saṅgha. However, as he did not ask all the monks
whether he could partake of their food and drink and, moreover, the Blessed
One had not offered the meal prayer, nobody gave him anything. He became
enraged and left, thinking, “Ah, nobody has given anything at all to me, the
victim. These are terrible mendicants. Their minds are not peaceful, they
have no compassion, and neither do they have loving minds. Giving to them is
fruitless. Only foolish sponsors would give to that sort. If I were king, I
would slice off all their heads with an iron disc.”

The other fellow, however, inquired whether the monks had abundant
food and drink, and he approached after the Buddha had offered the meal
prayer. He then received a satisfying abundance of food and drink, and was
deeply contented. He went outside and thought, “Ah! These great mendicants
who have given me, a sufferer, a satisfying abundance of food and drink are
compassionate. They have peaceful minds and loving characters. This will
satisfy me for a full week. It is a wise and fine patron who gives to such
excellent objects of generosity. Such generosity bears great fruit.
Excellent! If I were king, I would honor the saṅgha of monks, including the
Buddha, through all means of service for seven days. May it be so!”

Then the Blessed One was served the midday meal. He cleaned his
bowl, washed his hands, and then spoke to Venerable Ānanda, “Ānanda,
henceforth speak well of those who do not take food and drink.”
Pratibhānamati and his entourage sat in front of the Blessed One, who gave
them a delightful, praiseworthy, applicable, and lucid
Dharma talk that produced roots of virtue in a multitude of beings. Then he
rose from his seat and went back to Jeta’s Grove.

Then, those two anguished men wandered about and thus ended up
taking rest in different parts of the land. As they laid down, a canopy of
clouds filled with lightning and wind hovered in the sky above the
meritorious one, thus shading him. At that time, the king of that country
passed away. Since there was no one else in the region who had sufficient
royal qualities to be entrusted with the country, the citizens, including
the merchants, townspeople, village folk, high ministers, ministers, guards,
and retainers diligently inquired among diviners, soothsayers, and those
skilled in the movements of the stars and planets as to who should become
their king. The reply was, “There is a poor man who is qualified. He should
become king.”

So they set out from the royal capital bearing a marvelous throne
of incredible value—extensively ornamented and suitable for a king—along
with a golden footstool. They carried white parasols with jeweled handles,
fans with golden handles and jeweled tails, and many vases filled with
perfumed water, as well as baskets of flowers, garlands of jewels, raiment,
crowns, headwear and other such ornamentation, and fragrant powders.
Accompanied by cymbals, drums, and singing, they searched everywhere for
that impoverished man.

The diviner saw a region shrouded by a bank of clouds and said to
them, “Friends, do you see that pleasant and clear region covered by a
dark circle of clouds?” They responded, “Friend, we see it!” The diviner
said, “That is where the person with the royal attributes rests. His
meritorious karma has caused those clouds to gather to shade him.” So they
traveled to that spot, announcing themselves with cymbals and song. They
bowed down and requested, “Accept the coronation and become our king!” The
poor man objected, “How could it be that someone like me is fit to be king?”
But they responded, “Because you are someone with merit. Do not say such
things. It is undeniable that you must be king!” At that point he
agreed.

They bade him sit down upon the marvelous seat and put his feet on
the footrest. With all manner of auspiciousness, they raised him aloft and
performed his coronation. They adorned him with a crown attired with a silk
sash and other ornaments, hung a giant parasol over the front of the
chariot, and cooled him with a golden-handled fan with a jeweled tail.

“Long live the king! May he be victorious!” Praises rang out from
all sides as they led him to the royal capital. At the same time, the
spinning wheel of the royal chariot cut off the head of the other beggar,
who was lying there fast asleep. From then on, the meritorious man lived as
the sovereign. His realm, moreover, was without epidemic or calamity. It
abounded in wealth, development, well-being, and good harvests, and the land
was filled with people and other beings. The king’s name became associated
with being richly endowed with all positive qualities.

“This prosperity,” the king thought, “is due to someone’s grace.
What is the source of my dominion’s great fortune?” Through the power of the
Buddha, he remembered the entire confluence of his previous actions.
Remembering accurately, he then sent a messenger to the Blessed One bearing
the message, “Blessed One, out of compassion for myself and many other
beings, please come here!” After sending the messenger, he swept and
sprinkled water on the entire road from Jeta’s Grove to his palace on which
the Blessed One would travel. He also scattered flowers about, lined the way
with parasols, victory banners, flags, and porticos, and fumigated it with
incense.

Out of compassion, the Blessed One came. He was greeted by the
king, townspeople, village folk, high ministers, ministers, guards, and
retainers. They offered countless baskets filled with flowers, incense,
flower garlands, ointments, and aromatic powders before the Blessed One’s
feet. They collectively prostrated to the feet of the Blessed One and the
assembly of monks. The king and his retinue honored the Blessed One as a
spiritual teacher and, with the greatest possible admiration, requested the
Blessed One and the assembly of monks to come to the palace, which was
adorned with all kinds of jewels in the midst of a great park. For seven
days they were honored with all manner of pleasing objects. The king served
the Blessed One the midday meal and knew to clean his plate and wash his
hands. Then, for the purpose of hearing the Dharma, he sat down with his
entourage in front of the Blessed One.

He inquired, “Blessed One, given that I was once lowly and poor,
how is it that I have now gained this bountiful dominion?”

The Blessed One responded, “Great King, in the city of Śrāvastī,
there is a sponsor known as Pratibhānamati. Previously, he invited the
Buddha and the saṅgha of monks to his home for the midday meal.” The Blessed
One proceeded to relate the story of how the two anguished people had arrived
there and how the chariot’s wheel had sliced off the head of one of them,
who then died and was reborn as a hell being. “In his life there,” the
Blessed One said, “his head continuously reappears, only to be cut off again
by a flaming iron wheel. Only after ten million eons will he be freed from
that state.

“You, however, have attained the splendor of kingship because you
made the aspiration, ‘If I were to become a king, I would offer the Buddha
and the assembly of monks the midday meal for a full week!’ And thus your
intention was fulfilled. Henceforth, in all your limitless lives, because of
your great excellence you will become a distinguished being.”

Then the Blessed One expressed this in verse:

“Because it is the source of evil in the world,

The mind is the root of all poison.

Because it is the source of negative speech,

The mouth is the very gate of evil.

“The mind thinks all kinds of things,

And what follows is the utterance of words.

The evil that speech and mind create

Is born in the body, begetting suffering.

“Without reflecting on benefit or harm,

The unintelligent act negatively.

Thus they become vessels of suffering

And in this way become afflicted.

“A wheel cuts off the head

Of an ignorant man with poor intellect

Who in his mind desired to sever

The heads of those who are wise.

“It is by the illustrious mind alone

That the virtue created by the merit of beings

Who are supported by the nectar of the virtuous Dharma

Leads to the heavenly realms.

“They speak words thoughtful and from the heart,

And thus their speech is good.

It is therefore through their bodies

That the treasury of merit is obtained.

“People who act with forethought

Decide between virtue and non-virtue.

So, if they engage in great merit,

They perennially become the best of gods.

“When the mind consistently relinquishes

Non-virtuous actions,

Then people engage in merit with great delight

And avoid committing evil.

“Through countless millions of lives as gods or humans

They reach the state of the universal monarch

And have all the glories of kingship.

In doing so they are like you.

“Lord of Humans, always bear in mind

That existence is without any essence,

And strive ceaselessly

In the teachings of the Buddha.”

When the king heard this most excellent Dharma teaching from the
Buddha, he experienced a supreme state of mind and, together with his
retinue, attained the result of a stream enterer. Other beings, thousands in
number, beheld the Blessed One and heard the Dharma. In this way they
attained the many pleasures of gods and humans and aroused roots of virtue
that accord with freedom. When the Blessed One had benefited and nurtured
everyone present, he departed for Jeta’s Grove. Once back in the monastery,
he sat down on the seat arranged for the Buddha in the assembly of
monks.

He then spoke to the venerable Ānanda, “Ānanda, bear this
presentation of the Dharma in mind; memorize it, recite it, and teach it
widely! Ānanda, those noble sons or daughters who uphold this Dharma
teaching will receive a prophecy from the thus-gone, worthy, perfect Buddha
Maitreya regarding the vehicle that accords with their aspirations.”

Venerable Ānanda then asked the Blessed One, “Blessed One, what is
the name of this Dharma teaching? What should we call it?”

Then the entire assembly including Venerable Ānanda, the monks, the
bodhisattvas, Pratibhānamati and all his servants, along with the world of
the gods, humans, asuras, and gandharvas, rejoiced and extolled what the
Thus-Gone One had said.

This completes the noble Great Vehicle sūtra entitled The Questions of Pratibhānamati.

Colophon

This sūtra was translated, edited, and finalized by the Indian
preceptor Prajñāvarman, the editor-translator Bandé Yeshé Dé, and
others.

Notes

Bibliography

Tibetan Texts

Secondary Sources

five polluting degenerations

Yeshé Dé

ye shes sde
ཡེ་ཤེས་སྡེ།