Toh 319The Noble Marvelous Dharma Discourse

Summary

In The Marvelous Dharma Discourse Ānanda asks the Buddha about the relative merit accrued by
huge offerings made to revered beings as compared to the merit accrued by making even a miniature stūpa for the veneration of a
buddha who has passed into parinirvāṇa. The Buddha replies that the merit accrued by creating even a tiny stūpa the size of a
small fruit for the veneration of a buddha is greater than that accrued by offering the entire world, or even the universe and its
palaces, to all stream enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the saṅgha in the four
directions.

Acknowledgements

Translated by the Mārgaphala Translation Team. Bianba Deji produced the draft translation and introduction. Daigengna Duoer
checked the translation against the Tibetan and edited the text. Geshe Samten Gyatso of Drepung Gomang Monastery offered kind
advice. Thanks to Cynthia White for her kind help and support.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Rory
Lindsay and Wiesiek Mical edited the translation, compared it against the Sanskrit, and finalized the introduction. Dawn Collins
copyedited the text. Martina Cotter was in charge of the digital publication process.

Introduction

The Marvelous Dharma Discourse is a short Mahāyāna sūtra concerned with the merit
resulting from making stūpas. The sūtra takes place in the Bamboo Grove near Rājagṛha, where the Buddha Śākyamuni regularly
stayed and gave teachings. The text begins when Ānanda, while on an alms round in the city of Rājagṛha, notices a fine palace
and wonders whether the merit accrued by offering such a palace to the saṅgha in the four directions would exceed the merit
produced from constructing a miniature stūpa the size of a small fruit for the veneration of a buddha. Resolving to ask the
Buddha about this, he returns to the Bamboo Grove and asks his question. The Buddha replies that the merit accrued by creating
even a very small stūpa for the veneration of a perfect buddha is far greater than the merit accrued by any form of offering
made to all stream enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the saṅgha in the four
directions.

The Marvelous Dharma Discourse is found in the General Sūtra section of the Kangyur. Its
colophon states that it was translated by the translator-editor Bandé Yeshé Dé and the Indian preceptors Jinamitra and
Surendrabodhi, who were regular collaborators in the late eighth and early ninth centuries. The text is also included in the
Denkarma catalog, dated to 812 ce, while in the Phangthangma inventory there are two texts
listed with this name, one among the short Mahāyana sūtras and one among the Hīnayāna discourses.

Three Sanskrit manuscripts of the text have so far been identified in the Gilgit collection, and all three have been
published in facsimile in Gilgit Buddhist Manuscripts. Yael Bentor has published an edition and translation
from Sanskrit, as well as a comparison of redactional differences between the manuscripts.

Two translations of this sūtra are available in Chinese. The first (Taishō 688) was produced by an unknown translator
sometime during the late Han dynasty (25–220 ce). The second (Taishō 689) was translated by Xuanzang in 649 ce. According to Bentor, these two Chinese versions, which are supposed to be translations of
The Marvelous Dharma Discourse, are in fact closer to the Sanskrit text of The Great Rumble

(Toh 208).

The basis for this translation was the Degé version in consultation with the Comparative Edition (dpe bsdur ma) and the version included in the Stok Palace Kangyur. Bentor’s edition and
translation of the Sanskrit were also consulted, and all significant differences between the Tibetan and the Sanskrit are
mentioned in the notes to this translation.

The Translation

The Noble Marvelous Dharma Discourse

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was staying in Rājagṛha at the Bamboo Grove in the Kalandakanivāpa. One
morning, the venerable Ānanda donned his Dharma robe and lower garment, took up his alms bowl, and went into Rājagṛha on his
alms round. As he was making his alms round through the city of Rājagṛha, the venerable Ānanda noticed, in a certain
direction, a multistoried palace with eighty gateways. It was plastered inside and out; parasols, banners, and pennants were
hoisted; and it was adorned with many silken tassels.

Seeing this, the venerable Ānanda thought, “If a faithful son or daughter of good family were to construct such a
building and offer it to the saṅgha of monks in the four directions, or if someone were to erect for a thus-gone, worthy,
completely perfect buddha a stūpa the size of a gooseberry fruit, provide it with a central pillar the size of a needle and a
parasol the size of a jujube leaf, commission a statue the size of a grain of barley, and place in there a relic the size of a
mustard seed, which of these two would have the greater merit?” Then it occurred to the venerable Ānanda, “Since the Teacher
is here with me, the Well-Gone One is here with me, I should ask the Blessed One to clarify this matter. As the Blessed One
explains it, so I will remember it.”

Then the venerable Ānanda completed his alms rounds in the city of Rājagṛha and finished his meal. Since he was
abstaining from accepting subsequent alms food, he put away his Dharma robe and alms bowl. He then washed his feet and went to see the Blessed One. Once there, he
prostrated at the Blessed One’s feet and sat down to one
side.

Seated to one side, the venerable Ānanda addressed the Blessed One: “Honorable One, earlier this morning, I donned my
Dharma robe and lower garment, took up my alms bowl, and went into Rājagṛha on my alms round. As I went from one house to the
next collecting alms in the city of Rājagṛha, I saw, in a certain direction, a multistoried palace with eighty gateways. It
was plastered inside and out; parasols, banners, and pennants were hoisted; and it was adorned with many silken tassels.
Seeing this, I thought to myself, ‘If a faithful son or daughter of good family were to offer such a building to the saṅgha in
the four directions, or if someone were to erect for a thus-gone, worthy, completely perfect buddha, who has passed into
parinirvāṇa, a stūpa the size of a gooseberry fruit made of clay, provide it with a central pillar the size of a needle and a
parasol the size of a jujube leaf, commission a statue the size of a grain of barley, and place in there a relic the size of a
mustard seed, which of these two would have the greater merit?’ Then it occurred to me, ‘Since the Teacher is here with me,
the Well-Gone One is here with me, I should ask the Blessed One to clarify this matter. As the Blessed One explains it, so I
will remember it.’ If I make this request to the Blessed One, may the Blessed One instruct me thoroughly on this matter by
virtue of his compassionate mind.”

When this request was thus made, the Blessed One replied to the venerable Ānanda, “Ānanda, you are dedicated to the welfare of many beings. It is for
the happiness of many beings, out of compassion for the world, and for the benefit, welfare, and happiness of gods and humans
that you ask the Thus-Gone One about this issue. Excellent! Excellent! Therefore, Ānanda, listen well and keep this in mind. I will explain.

“Ānanda, the continent of Jambudvīpa is seven thousand leagues in length and width. In the north it is expansive. To
the south, it has the shape of an axe. If it were made of the seven precious substances and a faithful son or daughter of good
family were to offer it to all stream enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the saṅgha in the
four directions, or if someone were to erect for a thus-gone, worthy, completely perfect buddha, who has passed into
parinirvāṇa, a stūpa the size of a gooseberry fruit made of clay, provide it with a central pillar the size of a needle and a
parasol the size of a jujube leaf, commission a statue the size of a grain of barley, and place in there a relic the size of a
mustard seed, I say, Ānanda, the merit of this one would be far greater than the former.

“Ānanda, leave aside the continent of Jambudvīpa. There is, Ānanda, an eastern continent named Pūrvavideha. It is
eight thousand leagues in length and width and it is shaped like a crescent. If it were made of the seven precious substances
and a faithful son or daughter of good family were to offer it to all stream enterers, once-returners, non-returners, arhats,
pratyekabuddhas, and the saṅgha in the four directions, or if
someone were to create for a thus-gone, worthy, completely perfect buddha, who has passed into parinirvāṇa, a stūpa the size
of a gooseberry fruit made of clay, provide it with a central pillar the size of a needle and a parasol the size of a jujube
leaf, commission a statue the size of a grain of barley, and place in there a relic the size of a mustard seed, I say, Ānanda,
the merit of this one would be far greater than the former.

“Ānanda, leave aside the continent of Jambudvīpa and
the eastern continent of Pūrvavideha. There is, Ānanda, a continent named Avaragodānīya. It is nine thousand leagues
in length and width and it is shaped like a full moon. If it were made of the seven precious substances and a faithful son or
daughter of good family were to offer it to the all stream enterers, once-returners, non-returners, arhats,
pratyekabuddhas, and the saṅgha in the four directions, or if
someone were to create for a thus-gone, worthy, completely perfect buddha, who has passed into parinirvāṇa, a stūpa the size
of a gooseberry fruit made of clay, provide it with a central pillar the size of a needle and a parasol the size of a jujube
leaf, commission a statue the size of a grain of barley, and place in there a relic the size of a mustard seed, I say, Ānanda,
the merit of this one would be far greater than the former.

“Ānanda leave aside the continent of Jambudvīpa, the eastern continent of Pūrvavideha, and the western continent of
Avaragodānīya. There is, Ānanda, a continent named Uttarakuru. It is ten thousand leagues in length and width and is entirely
square. If it were made of the seven precious substances and a faithful son or daughter of good family were to offer it to all
stream enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the saṅgha
in the four directions, or if someone were to create for a thus-gone, worthy, completely perfect buddha, who has passed into
parinirvāṇa, a stūpa the size of a gooseberry fruit made of clay, provide it with a central pillar the size of a needle and a
parasol the size of a jujube leaf, commission a statue the size of a grain of barley, and place in there a relic the size of a
mustard seed, I say, Ānanda, the merit of this one would be far greater than the former.

“Ānanda, leave aside the continent of Jambudvīpa, the eastern continent of Pūrvavideha, the western continent of
Avaragodānīya, and the northern continent of Uttarakuru. There is, Ānanda, the palace of Śakra, the lord of the gods, named
Vaijayanta. If it were made of the seven precious substances and a faithful son or daughter of good family were to offer it to
all stream enterers, once-returners, non-returners, arhats, pratyekabuddhas, and
the saṅgha in the four directions, or if someone were to create for a thus-gone, worthy, completely perfect buddha, who has
passed into parinirvāṇa, a stūpa the size of a gooseberry fruit made from clay, provide it with a central pillar the size of a
needle and a parasol the size of a jujube leaf, commission a statue the size of a grain of barley, and place in there a relic
the size of a mustard seed, I say, Ānanda, the merit of this one would be far greater than the former.

“Ānanda, leave aside the continent of Jambudvīpa, the eastern continent of Pūrvavideha, the western continent of
Avaragodānīya, the northern continent of Uttarakuru, and the palace of Śakra, the lord of the gods, named Vaijayanta. There
is, Ānanda, the three-thousandfold universe. If it were made of the seven precious substances and a faithful son or daughter
of good family were to offer it to all the stream enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the
saṅgha in the four directions, or if someone were to create for a thus-gone, worthy, completely perfect buddha, who has passed
into parinirvāṇa, a stūpa the size of a gooseberry fruit made of clay, provide it with a central pillar the size of a needle
and a parasol the size of a jujube leaf, commission a statue
the size of a grain of barley, and place in there a relic the size of a mustard seed, I say, Ānanda, the merit of this one
would be far greater than the former.

“Why is this so? Ānanda, it is because a thus-gone one has immeasurable generosity, immeasurable discipline, immeasurable patience, immeasurable
effort, immeasurable concentration, immeasurable insight, immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable
equanimity. Ānanda, possessing the eighteen unique qualities of a buddha, the ten powers of a thus-gone one, and the four
types of fearlessness, a thus-gone, worthy, completely perfect buddha is endowed with immeasurable qualities.”

When the Blessed One had spoken, the venerable Ānanda said to the Blessed One, “Blessed One, this Dharma discourse is
indeed marvelous! O Well-Gone One, it is marvelous! What is the name of this Dharma discourse? How should it be remembered?”

The Buddha replied, “Ānanda, know this Dharma discourse as The Marvelous Dharma
Discourse. Hence, designate this marvelous Dharma discourse as The Marvelous Dharma
Discourse.”

The Blessed One having instructed thus, the monks and the venerable Ānanda rejoiced and thoroughly praised what the
Blessed One had said.

This concludes “The Noble Marvelous Dharma Discourse.”

Colophon

It was edited and finalized by the Indian preceptors Jinamitra and Surendrabodhi, as well as the great translator
Bandé Yeshé Dé.

Notes

Bibliography

Tibetan Sources

Sanskrit and Secondary Sources

perfect buddha