Toh 246The Noble Mahāyāna Sūtra “Victory of the Ultimate Dharma”

Summary

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

Acknowledgements

Translated, edited, and introduced by ErdeneBaatar Erdene-Ochir, Jed Forman, and Michael Ium, members
of the UCSB Buddhist Studies Translation Group–2. The group wishes to thank José I. Cabezón for
his support and guidance. We also give our heartfelt gratitude to all our generous teachers.

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

Introduction

Victory of the Ultimate Dharma
begins as the Buddha enters a meditative concentration
called precious emission and subsequently performs a range of spectacular
miraculous displays. A bodhisattva called Victorious Heap is about to ask the bodhisattva
Mañjughoṣa (Mañjuśrī) to explain the significance of these displays when he is unexpectedly
interrupted by the non-Buddhist seer Ulka, who is unimpressed with the Buddha’s display of
miracles and decides to test his omniscience. Ulka therefore proceeds to ask a series of
questions concerning the origin of life, the end of the universe, and the nature of the
soul.

In answering these questions, the Buddha presents several core Buddhist doctrines. Without
espousing a theory of its origin, he sets sentient life in the context of dependent arising.
Concerning the end of the universe, he states that it will come because “everything is
impermanent.” As for the various realms of existence in saṃsāra, beings are born into them due
to their karma. The soul, moreover, does not exist because it cannot be observed anywhere, and
therefore sentient beings themselves do not truly exist. The text concludes with a scene in
which Ulka—and all the other non-Buddhists in attendance—become the Buddha’s followers. Finally, the Buddha
prophesies that Ulka will become a buddha in the future named Vipaśyin, and he entrusts this
discourse to Mañjuśrī.

An interesting feature of this sūtra is the presence of many non-Buddhist ascetics, who are
described as naked, with matted hair, emaciated bellies, and so forth. Moreover, the central
interlocutor of this sūtra is a non-Buddhist seer, Ulka, whose questions to the Buddha also seem
to be founded in non-Buddhist cosmological views. It is therefore also fitting that the setting
of this sūtra is Gayāśīrṣa Hill, a brahmanical holy site referred to in texts such as the Brahmāṇḍapurāṇa and the Mahābhārata. For Buddhists, this hill is also a sacred site as the venue where the Buddha taught the Dharma after he had brought to the Buddhist path the three ascetic Kāśyapa brothers and a thousand of their followers, likewise through a series of miracles. In this sūtra, however, the
Buddha’s miraculous display is not sufficient to assuage Ulka’s doubts, and his questions to the
Buddha serve as a launching point for the teaching of important Buddhist concepts.

Non-Buddhist ideas are clearly reflected in this sūtra. First of all, as part of the Buddha’s
miraculous displays, he emits lights that constitute countless living beings, including the
higher castes of the kṣatriyas and brahmins. This is somewhat reminiscent of how the body of the
Vedic god Prajāpati, the Lord of Creatures, is the source of human beings of different castes.
Secondly, in a question reminiscent of Śiva’s role as the destroyer of creation, Ulka asks the
Buddha why the world will be destroyed by fire at the end of the eon, and in an ambiguous
passage the Buddha answers that the buddhas do not needlessly “bring forth” the apocalyptic
fire. Lastly, in the end the ascetic Ulka swears to pursue the Buddha’s omniscience in a manner
suited to an ascetic, promising to do so even if he has to abide in a pit, jump off a mountain,
be tormented, be roasted by the sun, or fast for eons.

Ulka’s transformative encounter with the Buddha in this text has echoes in several
similar stories of dialogues involving other wandering ascetics of fiercely independent bent.
Perhaps the best known story, found in several Pali works as well as in the
Mahāsāṅghika, Sarvāstivāda, and Mūlasarvāstivāda vinayas, is that of the skeptic Dīrghanakha (Pali: Dīghanakha), also
known by his birth name Koṣṭhila or Kauṣṭhila and as Agnivaiśyāyana. In the Kangyur, his story is told
in The Chapter on Going Forth (Pravrajyāvastu),
the first chapter of the Vinayavastu
(Toh 1),
and in The Questions of Dīrghanakha the Wandering Mendicant
(Dīrghanakhaparivrājakaparipṛcchā, Toh 342). Another is the story of Śreṇika Vatsagotra (Pali: Vacchagotta),
mentioned in all the long Prajñāpāramitā sūtras as significant in passages discussing the Buddha’s
omniscience, which Śreṇika Vatsagotra is said to have accepted through conviction
alone.
The Prajñāpāramitā sūtras themselves give little further detail, and Vatsagotra’s questioning of the Buddha
does not seem to appear in full in any canonical text in Tibetan translation; it is, however, related in a number of Pali texts and āgamas in
Chinese. In fact, the Buddha’s omniscience—directly or indirectly—can be seen as the principal focus of
the questions put by all these individuals. Dīrganakha’s questions seek to
establish some sort of ultimate reality (in the vinaya version, although in the sūtra version his questions are limited to
the past causes of some of the Buddha’s unique physical marks). Śreṇika Vatsagotra’s
questions directly address what have come to be called the twelve or fourteen “unanswerable points”
(avyākṛtavastu). Ulka begins with the “unanswerable” question of where
sentient beings originated from in the first place. In each case, the ways in which the Buddha responds bring about
not only a complete resetting of the parameters of the questions, but also a fundamental change in how the questioners perceive
him.
The exchanges typify how the Buddha is said to have convinced even very mature seekers of the truth
as to the authenticity of his teaching—although perhaps none could claim maturity comparable to Ulka’s sixty
eon quest.

There appears to be no surviving Sanskrit edition of this sūtra, but there are two translations
of the text in the Chinese canon.
In the Tibetan translation the colophon states that it was translated by the Indian preceptors
Jinamitra and Dānaśīla together with the Tibetan editor-translator Yeshé Dé, all of whom
flourished during the late eighth and early ninth century. This dating is confirmed by the
text’s inclusion in the Denkarma catalog of Tibetan imperial translations, which is dated to 812
ce. For
this English translation, we relied on the Degé, the Comparative Edition (dpe bsdur ma), and the Stok Palace versions of the
Kangyur and occasionally consulted the Mongolian translation as well. As far as we can tell,
this is the first translation or study of the sūtra in a Western language.

The Translation

The Noble Mahāyāna Sūtra

Victory of the Ultimate Dharma

Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time. Soon after fully awakening, the Bhagavān was staying at Gayāśīrṣa
Hill with an assembly of devoted monks and nine hundred ninety million bodhisattvas. In the
gathering were also two hundred eighty million gods and an assembly of eighty-six thousand
monks, nuns, laymen, and laywomen. Also in attendance were sixty thousand strongmen, one hundred
twenty million naked ascetics, and five hundred great seers endowed with the five types of
superknowledge, who had bodies made excellent through the five fires.
Also in attendance were eighty-four thousand other seers who had pale limbs, who were emaciated,
and whose skulls and bones were visible through their skin. Their stomachs shrunken, hair
matted on their heads, and bodies hunched, they wore animal skins and tree bark and carried
begging bowls in their hands. Other
seekers of liberation were also there.

In the midst of these seers, the Bhagavān was as radiant, clear, and brilliant as Mount Meru, the
king of mountains, among dark mountains. Indeed, like the six-tusked king of elephants among
sheep, like the sun or the moon next to fireflies, like a branch of coral tree flowers next to
flowers of kāśa grass, and like the king of garuḍas surrounded by crows, the Bhagavān in the
midst of these seers was twice as resplendent.

Then, the Bhagavān entered the meditative concentration called precious
emission and performed inconceivable miracles. From both his right and left
sides, he emitted rays of light. Then he emitted countless millions of tathāgatas, in
addition to countless millions of bodhisattvas and countless śakras, brahmās, and world
guardians.

He also emitted countless hundreds of thousands of arhats; countless hundreds of thousands of
monks, nuns, laymen and laywomen; countless universal monarchs, universal monarchs who rule by
force, feudal lords, and vidyādharas; countless
Bharatas mountain dwellers, Drāviḍians, southerners, and forest dwellers. He also emitted
kṣatriyas like great śāla trees, brahmins, and householders like great śāla trees; all the other varieties
of human form in their different costumes, classes, and languages; and all the different types
of gods. Thereupon, those in the great assembly looked at one another in bewilderment. The
bodhisattvas, however, rejoiced, and all types of precious things, from jewels to ornaments,
rained down.

Then, the Bhagavān arose from the meditative concentration of precious
emission and, poised like a lion, surveyed the ten directions. As soon as the
Bhagavān had gazed in the ten directions, all bhagavān buddhas in all the buddhafields of the
ten directions—which previously had appeared only in the Buddha’s purview—now appeared clearly
to the Sahā world system as if placed in the palm of one’s hand. Then, all these tathāgatas also emitted
miracles of magical emanation just as the Bhagavān Śākyamuni had done. All those emanations
emitted by the tathāgatas then approached the Bhagavān and joined his assembly. Countless
bodhisattvas, monks, nuns, laymen and laywomen, as numerous as the grains of sand in the Ganges
River, came bearing great, unparalleled offerings for the Tathāgata. Also, having seen
the Bhagavān’s miraculous emanations, multitudes of gods, nāgas, yakṣas, gandharvas, asuras,
garuḍas, kinnaras, mahoragas, humans, and nonhumans approached the Bhagavān.

Those bodhisattvas who arrived from the ten directions then venerated the Bhagavān with
unsurpassable offerings and sat on seats attained by way of the six perfections. All the beings
present, from human to nonhuman, also sat on their appropriate seats. All those emanations
emitted by the Bhagavān now went everywhere, from the lowest hell of Endless Torment up to the
highest heaven, Below No Other, and returned once more. All the emanations emitted by the
buddhas of the ten directions then dissolved into the hair follicles of the Bhagavān Śākyamuni.
Similarly, all the emanations emitted by the Bhagavān dissolved into the bodies of all the
buddhas of the ten directions.

Thereupon, a bodhisattva mahāsattva called Victorious Heap rose from his seat, placed his upper robe
over one shoulder, knelt with his right knee on the ground, joined his palms and bowed toward
the Bhagavān, and praised him with these verses:

“Ah, the guide of human beings

Has swiftly shown all beings here

A multitude of unprecedented deeds,

Which has overshadowed the māras.

“This has made them remark to one another,

‘Alas, this is so wondrous;

Why have we come here?

Alas, we have been defeated. Defeated!’

“The ascetics have said, ‘We ascetics have become false ascetics,

Our weak bodies nothing but skin and bone.

Decrepit and withered, we have lost our happiness

And not attained the power of magical emanation.’

“Not by words but by the three miracles

Have the enemies of the teachings been overshadowed.

Today, you, the guide of the teachings,

Have created a great festival for the children of the buddhas.

“The entire assembly has resolved its doubts,

And, rejoicing, their minds have become very joyful.

We, the host of deities, who have come from our abodes,

Also pray, ‘May we become buddhas, the protectors of the world!’

“Mañjughoṣa has venerated many buddhas.

I pray that Mañjughoṣa, who sits in the midst of the assembly,

Surrounded by infinite children of the buddhas,

Will teach us and explain these miracles.

“Of what were these things a sign?

What Dharma was the sage intending to preach?

Since the entire assembly is crying forth,

Out of your compassion for sentient beings, please teach us!”

Then, from within that retinue and by the Buddha’s blessing, one of the great seers called Ulka
said to the bodhisattva Victorious Heap, “Hey, young lord, keep quiet for a bit. I have a
question to ask the Bhagavān. If he is able to decipher it, I will concede that he is worthy of
the title Omniscient One. But given that Nārāyaṇa and Maheśvara have gotten
magical birds to emanate various things, the amazing miracles that he has shown here
are not that impressive. Even rogues and conjurers are able to perform that trick!”

Thereupon, the Bhagavān, his smiling countenance observing the assembly of seers, said to the
great seer Ulka, “O venerable Great Seer, ask all of your questions, and I shall resolve
them!”

Then, the great seer Ulka said to the Bhagavān, “O Gautama, what is the origin of sentient beings’ life?
Why will the world be consumed by apocalyptic fire at the end of the eon? At that
time, in what realm will sentient beings gather? Within that realm, what is the size of the
subtle soul that resides there? Is it a cubit? Is it a finger span? Is it the size of a
forefinger, a thumb, a grain of barley, a grain of wheat, a black gram, a sesame seed, or a
mustard seed? Please tell me how big this subtle soul within that realm is.”

The Bhagavān responded to the great seer Ulka, “Excellent, Great Seer. Excellent. These questions
asked by this great seer—who is in fact sixty eons old—are felicitous.”

Now the assembly of great seers became amazed, thinking, “How did he know the great seer Ulka’s
age without being told? Even we who have lived with him for a long time did not know it!”

The Bhagavān continued, “Great seers, listen to me carefully and pay attention, and I will
explain. Great Seer, you asked me what is the origin of sentient beings’ life; about that, there is
no verbal account.
What we call a sentient being is one who is born from the condition of ignorance and who
persists until old age and death. Great Seer, alternatively, one can say that a sentient being
is born from causes and conditions, and those causes and conditions are the parents. Great Seer,
the union of the parents is the cause. And whenever there is entry into the body of a woman
caused by the karmic winds, themselves impelled by concepts, that is the condition.

Great Seer, the truths of the noble ones—suffering, the origin of suffering, the cessation of
suffering, and the path one travels to end suffering—are a sentient being. The five appropriated
aggregates and the eighteen constituent elements are a sentient being. Great Seer, a sentient
being is nothing other than karma, and karma is nothing other than a sentient being. Great Seer,
a sentient being neither diminishes nor develops.”

The great seer asked, “O Gautama, if a sentient being neither diminishes nor develops, how could
sentient beings become sovereign after transmigrating from a previous rebirth, such as that of a
dog?”

The Bhagavān replied, “Great Seer, it is not as you have said. If sovereign persons were truly
sovereign, it would not make sense for them to be powerless against death. Great Seer, how could
those people who are not even the master of their own body be sovereign? Great Seer, it would be
like the case of a firefly thinking, ‘I shall illuminate Jambudvīpa myself.’ Could a firefly
illuminate Jambudvīpa by virtue of that thought alone? Those who have not disciplined their mind
are not genuine sovereigns.

“Also, Great Seer, if a sovereign person had fewer afflictions, then it follows that when that
person was a dog, that person would have had many more afflictions. But since both a dog and a
sovereign person possess both sovereignty and afflictions, sentient beings cannot be seen as
either diminishing or developing.”

The great seer then asked, “Gautama, can afflictions be diminished?” The Bhagavān replied, “Great
Seer, I have not overcome errors, nor have I diminished them.” The great seer retorted, “If that
is true, then you too are not sovereign!”

The Bhagavān replied, “Great Seer, that is the case. Due to a lack of origination, I too am not
sovereign.” The great seer then said, “Gautama, leave this topic aside for a moment. A child of
Gautama said that sentient beings
are born from the union of the parents. Well, if this is so, then why are the births of sentient
beings fewer than the many instances of union?”

The Bhagavān said, “I shall demonstrate it to you with the following analogy. Great Seer, it is
like the case of a tree that grows from a single seed, or the case of limitless fruits growing
from a single fruit with many seeds. How is it that sometimes one seed grows whereas the other
seeds do not?”

The great seer replied, “O Gautama, fruits are ruined by the wind and the sun.” The Bhagavān
said, “Great Seer, that is the case. The fruits of sentient beings are also ruined by karmic
winds. Great Seer, some are eaten by worms when they are just in the womb, and some are turned
to dust by karmic winds. Great Seer, the faults of a tree are few, but the faults of sentient
beings are many. Great Seer, the constituent elements of sentient beings are impelled by
conceptions. Great Seer, sentient beings are seen as existent insofar as their minds and mental
factors are operating. Therefore, Great Seer, I assert that the constituent elements of sentient
beings are impelled by conceptions.”

The great seer said, “O Gautama, that is the case. The response you have given is faultless.
Next, please explain why the world will be consumed by apocalyptic fire at the end of the eon.”

The Bhagavān replied, “Great Seer, the world will be consumed by apocalyptic fire because the
expanse of reality is unconditioned. Great Seer, if it were not consumed by apocalyptic fire,
then the expanse of reality would be dual: some things would be impermanent and others
permanent. If that were so, the Tathāgata would not be telling the truth. Great Seer, since
everything is impermanent and unstable and offers no respite, the Tathāgata attains the title
Omniscient.”

The great seer said to a young brahmin, “He’s worthy of the title Omniscient.”

The Bhagavān said, “Great Seer, if the world were not consumed by apocalyptic fire, saying ‘This
is a fortunate period’ versus ‘This is an unfortunate period’ would be a meaningless
distinction. Also, Great Seer, if it were not consumed by apocalyptic fire, the karmic ripening
of good and evil deeds would be indistinguishable. Great Seer, moreover, the
destruction of the world by apocalyptic fire is a skillful means of the tathāgatas. Great Seer,
after learning about this destruction by apocalyptic fire, sentient beings gain faith and are
attracted to the tathāgatas via their methods of gathering disciples.

“Great Seer, for example, a saliva-licking snake is able to inhale through its eyes, as well as
through its ears, nose, and mouth. Great Seer, likewise, tathāgatas attract sentient beings
through generosity, affectionate speech, beneficial actions, and consistency between their words
and actions.

“Great Seer, for example, one does not place gold in fire in order to destroy it. Rather, one
puts solid gold in the fire with the intention to produce gold dust. It is by exposing the gold
to intense heat that it becomes more precious. That way, whatever it decorates becomes
priceless. Great Seer, that is why gold is pounded and burnt. Great Seer, likewise, the bhagavān
buddhas do not needlessly bring forth the apocalyptic fire, and no sentient being is harmed during
the destruction.”

Thereupon, the great seer Ulka said to the Bhagavān, “O Bhagavān, it is wonderful that no
sentient being is harmed even though the world is consumed by apocalyptic fire at the end of the
eon.”

The Bhagavān said, “Great Seer, tathāgatas do not harm any sentient being. Great Seer, the
tathāgatas and bodhisattvas of the ten stages, who hold sentient beings near and dear and lead
them hand in hand to liberation, are more numerous than droplets of light mist falling
throughout the ten directions. Great Seer, at that time, sentient beings will even see
the bodies and radiant luster of those tathāgatas and bodhisattvas who liberate them from the
terrors of the apocalyptic fire at the end of the eon.

“They will become contented and very joyful. So, they will sing, ‘May we also become liberators
like them. May our bodies also become beautiful like theirs. May our luster also become radiant
like theirs.’ Rueful, some of their minds will be freed, and they will attain the level of a
stream enterer as a result.

“Others will attain the level of a once-returner or the level of a non-returner. Still others
will attain the level of an arhat, or the enlightenment of a solitary realizer, or the level of
acceptance that phenomena are unborn, and some will reach the stage of nonregression. Some will
be born as gods in the realms of the Four Great Kings, or as gods in the Heaven of the
Thirty-Three, or of the Yāma Heaven, or of the Joyous Heaven, or of Delightful Emanations, or of
Controlling Others’ Emanations.

“Great Seer, according to this Dharma teaching, some will be born as gods in all the heavens up
to the highest heaven, Below No Other. Likewise, others will become universal monarchs, or
universal monarchs who rule by force, or feudal lords. Great Seer, some will be born as
kṣatriyas, as brahmins, as householders, or anywhere in between.

“Great Seer, these types of beings will see the form bodies of the tathāgatas. Seeing themselves
liberated from great fear, they will realize and remember the kindness of the tathāgatas.
Learning about the true nature of dharmas from the tathāgatas, they will become vigilant in the
forms of training. By this means, they will not be reborn in unfortunate rebirths.

“Great Seer, there are as many realms of sentient beings who possess the faults of craving for
saṃsāra as there are particles of the earth element that appear to the eyes of bodhisattvas on
the tenth stage. Having realized this, sentient beings will frequently pass completely
beyond sorrow into the sphere of liberation, beyond the sorrow of the psycho-physical
aggregates. Great Seer, this is why the world will be consumed by apocalyptic fire.”

The great seer Ulka contemplated this and said eloquently, “Alas! How can I be called
Great Seer? The magnificence of this son of the Śākya clan is extremely
vast. I have tested him enough, for he is manifestly omniscient. I too will call him by his
proper title!” Then the great seer Ulka said to the Bhagavān, “You have earned the title
Omniscient because you have become the source of all good qualities,
and your exalted knowledge is infinite. Please tell me in what realm sentient beings will
congregate.”

The Bhagavān said, “Great Seer, sentient beings will congregate nowhere. They will congregate in
the state of equality. Great Seer, sentient beings will congregate in the state produced by the
one vehicle. Sentient beings will congregate in the essence of enlightenment. Great Seer,
sentient beings will congregate in the sphere of liberation from the sorrow of the
psycho-physical aggregates. Great Seer, for instance, various rivers, streams, and tributaries
flow toward one vast ocean and thus become indistinguishable. Great Seer, likewise, all the realms of sentient beings will be
expunged of impurities, and their inhabitants will thereby congregate in the state of
liberation.

“Great Seer, I would say that since sentient beings have congregated in saṃsāra, they have yet to
really congregate. Great Seer, for instance, butterflies from all over, buffeted by the wind,
cluster around a puddle. When there is no wind, they separate from one another.
Like this, Great Seer, those sentient beings who are mutually connected through karma to go to
hell will congregate there.

“Great Seer, in the same manner, those beings who are mutually connected through karma to be
reborn as hungry ghosts or as animals will congregate there. Great Seer, those beings who would
be reborn as gods and humans will congregate there.”

The great seer said, “O Surpasser of All, Omniscient One! Please explain how those formerly born
as humans will later become other types of beings, be they animals, hungry ghosts, or anywhere
in between.”

The Bhagavān replied, “Great Seer, when sentient beings see other sentient beings with whom they
will be born and congregate in hell, they become sad, they get angry, their heads pound, and
they even defecate and urinate upon themselves. Great Seer, this is characteristic of how those
who will be born in hell are embodied. Anyone in this situation will also come to understand,
‘Now this sentient being and I will abide together in hell.’ ”

The great seer then said, “O One Who Clarifies the Types of Beings, O Omniscient One, what are
the features of those who will abide together in the animal realm?”

The Bhagavān replied, “Whenever sentient beings who have been born in the human realm see one
another, they hold bonds of enmity. Then, they seek out the faults of others, thinking, ‘How can
I find their faults?’ Great Seer, this is characteristic of how those who will be born in the
animal realm are embodied. They will also come to understand, ‘Now this sentient being and I
will abide together in the animal realm.’

“Great Seer, those who will be born as hungry ghosts desire foul smells and excessively crave
food. Even if they want to give to others, attachment arises. Those who will be born as
hungry ghosts, having seen the wealth of another with whom they have congregated, become jealous
and desirous of the possessions of others. This is characteristic of how those who will be born
as hungry ghosts are embodied. They will also come to understand, ‘Now this sentient being and I
will abide together in the hungry ghost realm.’

“Great Seer, those from other rebirths who become lustful when they see one another will
congregate as humans. Great Seer, this is characteristic of how those who will be born as human
beings congregate. They will also come to understand, ‘Now this sentient being and I will abide
together as humans.’ ”

The great seer then said, “Bhagavān, what is the case for those beings who will be born in all
those births between gods and humans?”

The Bhagavān replied, “Great Seer, when those who will be born and congregate as gods see one
another, they become enamored. Consequently, they perceive, ‘This sentient being and I will be
born and congregate together as gods.’ Great Seer, sentient beings will congregate in this
manner.”

Then the great seer Ulka became joyful and rejoiced. He said to the Bhagavān, “Bhagavān, I would
say that those sentient beings who do not perform prayers to you, Omniscient One, are
deceived.”

Then the Bhagavān said to the great seer Ulka, “Great Seer, when you asked me about how subtle a
so-called sentient being is, this demonstrated that you conceive the
referent of a sentient being to be the subtle soul of a sentient being.
Great Seer, consider, for instance, if someone were to ask a blind person, ‘What is the color
white like?’ Since they cannot see, are they able to say what the color white is like?”

The great seer asked, “How is this relevant?”

The Bhagavān said, “Great Seer, similarly, I am like a blind person. Since I do not see it, I am
not able to describe what is termed the subtle soul of sentient beings.

“Also, Great Seer, so-called sentient beings are not found in the eye, or
the ear, or the nose, or the tongue, or the body, and so-called sentient
beings are not found in the mind. Great Seer, so-called sentient
beings are not found in the five appropriated aggregates. Great Seer, so-called
sentient beings are found neither in the eighteen constituent elements, nor in
the twelve links of dependent origination, nor in the emptiness of the internal, nor in the
emptiness of the external, nor in the emptiness of both the internal and external.

“Great Seer, the eye is wretched and perishable, and it does not endure even for a moment.
Likewise, the ear, the nose, the tongue, the body, and the mind are wretched and perishable, and
they do not endure even for a moment. Great Seer, the five appropriated aggregates are also
wretched and perishable; they do not endure even for a moment. Great Seer, the thirty-six impure
substances are also wretched and perishable, and they do not endure even for a moment.

“Neither so-called sentient beings nor their bodies exist. Great Seer, only
a collection of substances is reckoned to be a so-called sentient being.
Those who conceptualize discriminate substances, but they do not actually apprehend a life
principle, growth, a being, a person, a human, or humankind. Great Seer, if sentient beings were
always already existent, the Tathāgata would not come to teach the Dharma via the four truths of
the noble ones. Thus, Great Seer, since sentient beings do not exist, the state of a tathāgata
can be attained. Therefore, however much one practices, to the same degree will one succeed.”

Then the great seer Ulka said to the Bhagavān, “Bhagavān, from today henceforth, I, the great
seer Ulka, will aspire to omniscience. Bhagavān, even if in order to gain omniscience I have to
abide for limitless eons in the pits that lead to the hell realms, or jump off of Mount Meru,
whose peak is so tall that it reaches the highest heaven, Below No Other, or I have to be burned
by the eon of five torments, or roast under the sun for eons, or experience the pain of fasting
for thirty eons in a single month, O Bhagavān, I would endure and even hope for such hardships.
For the sake of omniscience, I will not allow my effort to wane.”

Then all the great seers possessed of the five types of superknowledge who were assembled near the Bhagavān
rose from their seats and said to the Bhagavān, “Bhagavān, we too, from today henceforth, will
aspire for perfect, unsurpassable enlightenment. We shall strive to the best of our ability.”

Immediately after the great seers had spoken those words, the Bhagavān emitted rays of light
called tamers from the spot between his eyebrows. All the buddhas of the
ten directions also emitted rays of light called tamers from the spots
between their eyebrows.

Due to the power of those rays of light, the great earth shook in six ways: it shook, it shook
intensely, it quaked, it quaked intensely, it trembled, and it trembled intensely. As the east
rose, the south fell. As the west fell, the north rose. As the east fell, the south rose. As the
west rose, the north fell.

All the buddhas of the ten directions also brought down a rainfall of flowers atop the Tathāgata.
Drums were beaten. Charming gandharva lords hailed the Bhagavān with the five types of
instruments. The aroma of sweet smelling, divine incense also filled and infused the
air around the Tathāgata. The bodhisattvas rejoiced, and with supremely blissful minds they
scattered necklets and necklaces and brought down a rainfall of precious substances atop the
Tathāgata. They also made offerings with flowers, perfumes, incense, garlands, unguents,
aromatic powders, garments, parasols, victory banners, and flags. The assemblies of gods also
rejoiced and brought down a rainfall of coral tree and great coral tree blossoms. The entire
retinue rejoiced and offered fitting garments to the body of the Tathāgata as well.

Then, the rays of light called tamers manifested everywhere, from the
highest heaven, Below No Other, to the lowest hell of Endless Torment. They circled around all
the buddhas of the ten directions. Returning, they disappeared into the crown of the Bhagavān’s
head. Then, Venerable Subhūti said to the Bhagavān:

“Not without cause would the Śākya sage

Have emitted light rays in the ten directions,

But he did so because the entire retinue had doubts.

For this reason, the sage now foretells our future.

“Seeing the emanation of the guide of humanity,

Becoming happy, greatly rejoicing,

And making praises with great joy,

One proclaims, ‘The Bhagavān is excellent!’

“Śakras, brahmās, the world guardians,

And even spirits from the celestial abode make praises

And bring down a rainfall of divine flowers from the sky.

Even without being struck, the great drums sound forth.”

Thereupon, the Bhagavān asked Venerable Subhūti, “Do you see this great seer Ulka?” Subhūti
replied, “Yes, Bhagavān, I see him.” The Bhagavān said, “Subhūti, in the future, after
the one thousand buddhas of this fortunate eon have passed, this great seer Ulka will become the
thus-gone, worthy, fully and perfectly enlightened Buddha Vipaśyin in the world system Moonlit.
Subhūti, the name alone of the Tathāgata Vipaśyin will fulfill the deeds of a pure
wish-fulfilling jewel.

“Subhūti, eighty-four thousand great seers will subsequently achieve the stage of nonregression
immediately upon hearing this Dharma teaching. Subhūti, through the sacred words of the
Tathāgata Maitreya, they will attain the tenth stage. After three hundred eons, I, the
thus-gone, worthy, fully and perfectly enlightened Buddha, will come into the world with the
name Eloquent Speech. Subhūti, immediately upon hearing this Dharma teaching, immeasurable
bodhisattvas will achieve the meditative concentration of going as a hero,
and they will achieve the meditative concentrations called knowing as spoken and
unspoken, the empowerment of victory,
illusion-like, differentiation of realms,
the king of intelligence, the essence of the
ocean, the level of pliability, the essence of the
mind, and the clear light.

“Subhūti, gods numbering ten million times the grains of sand in the Ganges River will achieve
the level of acceptance that phenomena are unborn. Immeasurable thousands of monks, nuns,
laymen, and laywomen will actualize the state of an arhat. Subhūti, gods, nāgas, yakṣas,
gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans numerous as the grains
of sand in the Ganges River will generate the wish for perfect, unsurpassable enlightenment.
O Subhūti, foreseeing the import of all this, the Tathāgata has emitted the lights
called tamers.”

Then, the Bhagavān covered his face with his tongue. From his tongue came light rays of many
different colors, such as blue, yellow, red, white, violet, crystal, and silver. Going out
toward endless and limitless world-systems, they came back and, circling the Bhagavān three
times, disappeared into his two feet.

Thereupon, the bodhisattva mahāsattva Akṣayamati rose from his seat. Having placed his upper robe
over one shoulder, he knelt on his right knee. He joined his palms in devotion and bowed before
the Bhagavān. He then asked the Bhagavān, “If the bhagavān buddhas do not stick out their
tongues causelessly, then what are the causes and what are the conditions under which you have
just stuck out your tongue?”

The Bhagavān replied to the bodhisattva Akṣayamati, “O noble son, for the sake of those with no
faith, I extended my tongue so that they would think, ‘A tongue like that could not tell a
lie.’ ”

Then, the bodhisattva Akṣayamati asked the Bhagavān, “O Bhagavān, if anyone transmits at least
one verse from this Dharma teaching, how much merit does that son or daughter of a noble family
generate?”

The Bhagavān replied, “O noble son, suppose someone were to honor as many bhagavān buddhas as
there are in the ten directions—as many as appear to the Buddha’s eye—with everything that
pleases them, doing so until they had passed into final nirvāṇa. And suppose that even after
those buddhas had passed into final nirvāṇa that person were to make stūpas of the
seven types of precious substances. Compared to that person, if someone were to transmit even a
single verse of this Dharma teaching, that would generate far more merit.

“Noble son, when those with faith praise someone who teaches this Dharma teaching by saying
‘Excellent!’ they themselves will be lauded by all the buddhas. Whoever pays homage to one who
teaches this Dharma teaching thereby pays homage to me.”

Then, looking at the entire retinue, the Bhagavān said these words: “O noble ones, I shall speak
the truth. Wherever this Dharma teaching is taught, all the buddhas will esteem that place.
Noble ones, this Dharma teaching will become the medicine of all sentient beings in Jambudvīpa.
When one speaks this Dharma teaching three times or impels someone else to speak it, that person
requests the Teacher to turn the wheel of Dharma. O Subhūti, whoever writes this Dharma teaching
or impels someone else to write it will become enlightened—attaining perfectly complete
enlightenment, endowed with bodily and mental bliss. Thereby, that person will possess the
treasury of all buddhas.

“O noble ones, this Dharma teaching is not heard by the ears of those going to hell. This Dharma
teaching is heard by the ears of those who, having been born human, will be born in the field of
perfectly pure buddhas after they pass on. Subhūti, this Dharma teaching is heard by the ears of
those who have generated the roots of virtue connected to a thousand buddhas. Subhūti,
enlightenment is said to be held in the palm of the hand of a noble son or daughter
who—having heard this Dharma teaching—has faith in it, memorizes it, reads it aloud, fully
understands it, or also correctly teaches it to others. Thereby, that person achieves the five
eyes. That person’s sense faculties will not become impaired.

“That person will be mindful and will not lose memory at the time of death. That person will
obtain the meditative concentration of accomplishing all buddhas. That
person will obtain the meditative concentrations of emanations of
Vairocana, the essence of magical formulas, the great
seal of the crown jewel, the empowerment, and
Avalokiteśvara’s great seal.

“That person will obtain the magical formula of the letterless basket of
scripture. That person will gain the magical formulas of obtaining
victory over all dharmas, purifying all doubts, and
ascertaining ultimate reality. That person will gain access to
limitless hundreds of thousands of magical formulas and meditative concentrations, including
these. That person becomes endowed with the five types of superknowledge. That person can
intentionally control birth and death.”

Then, the Bhagavān said this to Mañjuśrīkumārabhūta: “O Mañjuśrī, who has paid homage to many
buddhas, I will entrust you with this Dharma teaching. Give a correct explanation of it over and
over again! Mañjuśrī, think about all the tathāgatas to whom you may show reverence, pay
respects, worship, and make offerings. Mañjuśrī, is there a limit or end to the roots of virtue
gained by those offerings? Can you fathom those roots of virtue?” Mañjuśrī replied, “O Bhagavān,
indeed not. O Sugata, indeed not.”

The Bhagavān said, “O Mañjuśrī, the roots of virtue of those who disseminate this Dharma teaching
in this realm of suffering during the time of the five degenerations will become even greater
than this. Mañjuśrī, even if you were to show reverence to all the tathāgatas by
offering garments, foods, bedding, medicine that cures diseases, and goods, but were not to
teach this Dharma teaching, your efforts toward the tathāgatas would still be deficient.
Mañjuśrī, even if you do not prostrate to a single tathāgata but disseminate this Dharma
teaching, you will have done the equivalent of making all those offerings to all the
tathāgatas.”

The Bhagavān having spoken thus, Mañjuśrīkumārabhūta, the great seer Ulka, and those monks, gods,
humans, asuras, and gandharvas of the world were joyous. All praised what the Bhagavān had
said.

This concludes the noble Mahāyāna sūtra “Victory of the Ultimate Dharma.”

Colophon

The Indian preceptors Jinamitra and Dānaśīla and the chief editor and translator Bandé Yeshé Dé
translated and edited it and, having rendered it into the new lexicon, finalized it.

Notes

Bibliography

Primary Sources

Secondary Sources

“Gautama” refers to Siddhārtha Gautama, the name of the historical Buddha. “A child of Gautama” denotes one of his followers.

Erythrina indica or Erythrina variegata. Also known as mandarava, flame tree, and tiger’s claw. In the summer it is covered in large crimson flowers, which are believed to also grow in Indra’s paradise. The coral tree is the most widespread species of Erythrina or māndārava, taller than the others, and all are collectively known as coral trees.

māra
bdud
བདུད།
māra
The deities ruled over by Māra, they are also symbolic of the
defects within a person that prevent awakening. These four personifications are (1)
devaputramāra (lha’i bu’i bdud), the divine māra, which is
the distraction of pleasures, (2) mṛtyumāra (’chi bdag gi
bdud), the māra of the Lord of Death, (3) skandhamāra (phung po’i
bdud), the māra of the aggregates, i.e., the body, and (4) kleśamāra (nyon mongs pa’i bdud), the māra of the afflictive
emotions.

enlightenment of a solitary realizer
rang byang chub
རང་བྱང་ཆུབ།
pratyekabuddha
Someone who has attained liberation entirely through their own
contemplation as a result of progress in previous lives but, unlike a buddha, does not
have the accumulated merit and motivation to teach others.

Various parts and secretions of the body.

The twelve causal links that perpetuate life in saṃsāra, starting
with ignorance and ending with death.

brahmā
tshangs pa
ཚངས་པ།
brahman
Divinity in the intermediate realm within the first concentration
(dhyāna). The deity in the form realm who was during the Buddha’s
time considered the supreme deity and creator of the universe. In the cosmogony of many
universes, each with a thousand million worlds, there are many brahmās.

Name that the Buddha will bear when he appears again in this world after three hundred eons.

A bodhisattva. The Tibetan rendering could be derived from Jayaskandha, Jinaskandha, or Jinarāśi.

The world system where the great seer Ulka will become enlightened as the Buddha Vipaśyin.

realms of the Four Great Kings
rgyal chen bzhi’i ris
རྒྱལ་ཆེན་བཞིའི་རིས།
Cāturmahārājakāyika
The four respective realms of the Four Great Kings—Virūḍhaka,
Virūpākṣa, Dhṛtarāṣṭra, and Vaiśravaṇa. They are the lowest of the god realms and found
on the slopes of Mount Meru, one in each of the four directions.

A sacred hill immediately to the south of the city of Gayā. Its name
means “Gayā Head,” and may derive from pre-Buddhist legends of a buried, reclining
giant—in one version, a demon king called Gayāsura who was immobilized by Viṣṇu, and in
another a saintly prince called Gaya; this hill marks the position of his head, with
other features of the landscape in the region associated with other parts of his
body.

Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the vajrāsana at its center and is the only continent upon which buddhas attain awakening.