Toh 81The Noble Great Vehicle Sūtra “Siṃha’s Questions”

Summary

At the opening of this sūtra, King Ajātaśatru’s son Siṃha and his five
hundred attendants approach the Buddha, who is on Vulture Peak. After paying
homage and offering golden parasols, Siṃha asks the Buddha a series of questions
about the conduct of bodhisattvas. The Buddha answers each of Siṃha’s questions
with a series of verses describing the various karmic causes that result in the
qualities and attributes of bodhisattvas. Afterward, when Siṃha and his
attendants promise to train in this teaching, the Buddha smiles, causing the
three-thousandfold world system to quake. When the bodhisattva Ajita asks the
Buddha why he smiled, the Buddha explains that Siṃha and all of his companions
will become buddhas and establish buddhafields similar to that of Amitābha.

Acknowledgements

This sūtra was translated by the Kīrtimukha Translation Group in Boulder,
Colorado. Celso Wilkinson, Laura Goetz, and L. S. Summer translated the text
from the Tibetan and Sanskrit. Thank you to William Giddings for serving as
consultant for inquiries related to the Chinese versions of the text. Also,
thank you to Tsultrim Delek for answering some of our questions regarding the
Tibetan.

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

Introduction

Siṃha’s Questions is listed as the
thirty-seventh chapter of the Ratnakūṭa (Heap of Jewels) section of the
Kangyur and was translated into Tibetan from an unknown Sanskrit source in
the early ninth century by the Indian scholars Dānaśīla and Munivarman and
the Tibetan translator and chief editor Yeshé Dé. It is listed in both
ninth-century imperial catalogs, the Denkarma and Phangthangma.

There are three versions of the text found in the Chinese Tripiṭaka.
The translator of Taishō 344, the first and likely earliest version of the
sūtra, is unknown. Taishō 343 was translated by Dharmarakṣa
(zhu fa hu
竺法護) during the Jing Dynasty, around
200–300 ce. The text was again revised in China
by the Indian translator Bodhiruci (pu ti liu
zhi
菩提流志) sometime between 706 and 713, when he
undertook a project to translate the Ratnakūṭa collection as a whole (Taishō
310) into Chinese. At that time, Siṃha’s
Questions was included among fifteen sūtras that Bodhiruci chose
to retranslate while accepting into his collection the Chinese of twenty-two
other sūtras that had been translated previously.

Any Sanskrit original was thought to be lost until recently, when a
Sanskrit manuscript of Siṃha’s Questions, along
with nineteen other sūtras, was found in the Potala Palace in Lhasa.
Bhikṣuṇī Vinītā published a critical edition of this collection in the
series Sanskrit Texts from the Autonomous
Region (2010) along with an emended edition of the Sanskrit,
parallel editions of the Tibetan and Chinese, an English translation based
on the Sanskrit, and reference to other Tibetan and Chinese recensions in
the notes. Unfortunately, due to the manuscript’s inaccessibility and the
collection missing a final colophon, its origin and date are currently
unknown.

The sūtra is not particularly well known, but verses of it are
quoted in a few Indian commentaries, including Śāntideva’s training
anthology, the Śikṣāsamuccaya. It is also
quoted in some Tibetan commentaries, usually in the context of using the
Buddha’s words to verify that a certain virtuous practice is the concordant
cause for developing a particular positive result or quality.

Siṃha’s Questions presents the
practices of bodhisattvas through a question-and-answer dialogue between the
Buddha and Prince Siṃha, the son of King Ajātaśatru of Magadha. At the
beginning of the sūtra, Siṃha and five hundred of his attendants approach
the Buddha and supplicate him, each offering a golden parasol. Feeling
confident, Siṃha asks the Buddha a series of questions about the conduct of
bodhisattvas concerning how one attains the various sublime qualities and
attributes possessed by bodhisattvas and by the Buddha himself. The Buddha
then directly answers each question, listing the practice or virtuous
conduct that acts as the concordant cause for acquiring each particular
quality. The dialogue thereby becomes an elementary teaching on virtuous
causes and results, encompassing a broad range of attainments and how they
are accomplished through the proper virtuous activity.

The dialogue between Siṃha and the Buddha seems to keep a wide
audience in mind, discussing matters that could potentially appeal to a
layperson’s worldly interests, such as acquiring wealth, beauty, power, and
loyal servants. However, the primary focus of Siṃha’s series of questions
remains how to correctly follow the practices of bodhisattvas and attain the
final goal of becoming a buddha. Even when his questions are concerned with
how to attain wealth and power, they can be understood to be relevant to a
bodhisattva’s career (to attract followers, etc.), and we can surmise that
Siṃha’s interest in them is for the benefit of others.

At the conclusion of the sūtra, Siṃha and his attendants promise to
follow this teaching. The Buddha is pleased and gives them an extraordinary
prophecy: Siṃha and all five hundred attendants will become buddhas and
will, three hundred eons after the emanation of Maitreya, in an eon called
Great Illumination, establish buddhafields “like that of Amitābha.”

Prince Siṃha himself is an elusive figure in Buddhist literature.
While his father, King Ajātaśatru, is quite famous in the sūtras, any
mention of this particular Siṃha seems to be unique to this sūtra. King
Ajātaśatru’s other son and eventual successor, Udayabhadra, is much better
known in the histories and literature, but from our research there does not
seem to be any connection between these two princes, nor mention of Siṃha,
outside of this sūtra.

Our translation is based primarily on the Tibetan found in the Degé
Kangyur, with reference to all the recensions found in the Comparative
Edition (dpe bsdur ma) and Stok Palace
Kangyurs. Any significant differences in meaning between these versions have
been documented in the notes. We also consulted fragments of the text found
in the collection from Dunhuang, but these did not show any notable
differences.

The Sanskrit manuscript from the Potala was closely consulted, as
were the Sanskrit verses quoted in the Śikṣāsamuccaya. The Sanskrit witnesses have been favored in
some instances where they present a clearer reading than the Tibetan,
particularly when these differences were verified by the Chinese
translations. In this regard, Vinītā’s critical edition was an invaluable
source, as we consulted it for the Sanskrit as well as for its comparative
editions of the Tibetan and Chinese. In cases where we have referred to the
Chinese, we have given preference to Bodhiruci’s translation, as it was a
revision made with knowledge of the previous Chinese versions, and it also
corresponds most closely with the Sanskrit manuscript. Any significant
differences in meaning found in the Sanskrit and Chinese have been
documented in the notes.

The Translation

The Noble Great Vehicle Sūtra

Siṃha’s Questions

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling in
Rājagṛha on Vulture Peak, together with a great saṅgha of 1,250 monks and a
great saṅgha of bodhisattvas.

Knowing all and seeing all,

The Victorious One is a peerless being.

The son of King Ajātaśatru

Was known as Siṃha. {1}

Accompanied and attended

By five hundred wealthy noblemen,

He departed from Rājagṛha

With great royal grandeur. {2}

Carrying golden parasols,

They went before the perfect Buddha.

Bowing their heads to the feet of the Buddha,

They offered the five hundred parasols. {3}

Offering these to the Great Sage,

All of them set out for awakening.

By the power of the perfect Buddha,

They became fearless. {4}

Siṃha joined his palms in reverence

And asked the perfect Buddha,

“Will the Guide please explain to me

The conduct of bodhisattvas? {5}

“How does one become beautiful?

How does one take miraculous birth?

How does one remember previous births?

Great Sage, please give your instruction.”
{6}

Knowing their pure intentions with his wisdom,

The Buddha gave his instruction:

“I will give a teaching on what you have asked:

The conduct of bodhisattvas. {7}

“One becomes beautiful through patience.

One takes miraculous birth by pure conduct.

One recalls past lives by giving the Dharma.

Youth, know it to be thus!” {8}

“How does one manifest

The thirty-two marks, the eighty excellent signs,

And a body radiant like gold

That delights beings upon seeing?” {9}

“The marks manifest through complete generosity.

Likewise, the excellent signs come to be through love.

The golden radiance of the victorious ones

Manifests by having an attitude of equality toward all beings.” {10}

“How is retention attained?

How does absorption arise?

How do statements become acceptable?

Great Sage, please give your teaching!” {11}

“Retention is attained through receptivity to the Dharma.

Absorption arises by training the mind.

Statements become acceptable

When one abandons senseless talk.” {12}

“How does one become mindful?

O Sage, how
does one become intelligent?

How does one come to act according to the Dharma?

O Holy Being, how does one become wise?” {13}

“One comes to possess mindfulness by being undeceiving.

One becomes intelligent by contemplating meaning.

One comes to act according to the Dharma by having reverence.

One becomes wise by knowing the characteristics of phenomena.” {14}

“By what action is a bodhisattva born

In the presence of the guardians of the world?

How do they come to ask questions

Directly before the guardians of the world?”
{15}

“The one who never obstructs

The giving of Dharma

Will with great swiftness

Come to meet the guardians of the world.” {16}

“How does one relinquish rebirth in inopportune states?

How does one go forth to favorable states?

How does one become heedful

Wherever one takes birth throughout all of one’s lives?” {17}

“Inopportune births are relinquished through faith.

One goes forth to favorable states through moral discipline.

One becomes always heedful

By becoming familiar with emptiness.” {18}

“O Sage, how do bodhisattvas

Purify their karma?

How do they dodge the snares of Māra?

How do they avoid becoming bereft of Dharma?” {19}

“Karma is purified through firm resolution.

Māra is subdued through perseverance.

They avoid becoming bereft of the Dharma

By acting according to their words.” {20}

“How does one’s voice become like the pleasing song

Of the kalaviṅka bird and like the voice of Brahmā?

O Sage, how does one please beings

With their diverse inclinations?” {21}

“The voice of Brahmā is obtained by speaking truthfully.

The voice becomes pleasing by abandoning harsh words.

One pleases beings

By relinquishing senseless talk and slander.” {22}

“How does one come to have a long life?

How does one come to have fewer illnesses?

How, O Supreme Guide,

Does a retinue come to be undivided?” {23}

“One comes to have a long life by not killing.

One will have fewer illnesses by causing no harm.

A retinue comes to be undivided

When one reconciles disputes.” {24}

“How does one obtain wealth?

How do possessions cease to diminish?

How does one become distinguished

Wherever one is born?” {25}

“Wealth is obtained through nonattachment.

Possessions increase by being without stinginess.

One will be distinguished wherever one is born

By being without jealousy.” {26}

“How does one obtain divine sight?

How does one obtain divine hearing?

And how, O Guide, does one know

The dying, transmigration, and rebirth of beings?” {27}

“Divine sight is obtained by giving lamps.

The ear is purified by giving music.

The dying, transmigration, and rebirth of beings are known through
wisdom.

Thus do these accomplishments arise.” {28}

“O Guide, how do the defilements of bodhisattvas

Come to be exhausted?

How do they recollect previous lives?

How do they obtain miraculous powers?” {29}

“The miraculous powers are obtained by offering vehicles.

The recollections are gained by cultivating mindfulness.

They reach the cessation of defilements

By fully abandoning the two extremes.” {30}

“How is the buddhafield perfected?

How is its saṅgha perfected?

How does its light shine perfectly

Such that the ten directions are illuminated?” {31}

“The buddhafield is perfected through aspiration.

The saṅgha is perfected by magnetizing disciples.

The ten directions are illuminated brightly

By offering jeweled canopies.” {32}

“By what quality does one attain

The embodiment of all qualities,

So that a bodhisattva will be dear to beings

Wherever they are born?” {33}

“By surrendering the mind to the purpose of awakening

In order to liberate all beings,

They attain the embodiment of all qualities

And will thus be held dear.” {34}

“In what instruction should one train,

And how should one cultivate the mind,

To become an omniscient teacher

Like you, Great Sage?” {35}

“If one trains in being impartial

To all beings without exception,

And if the mind is cultivated in that impartiality,

One will become an all-surpassing victorious one.” {36}

“Throughout all one’s lives,

How will the mind of awakening

Never be abandoned even in a dream,

Let alone while awake?”
{37}

“In whatever region one dwells,

Whether a village or a city,

By correctly guiding others toward awakening,

The mind of awakening is not abandoned.” {38}

“Wherever one is born,

How can one acquire great strength

And always be elevated with power

So that even ten million māras can do no harm?” {39}

“In this life, if one offers the five essences

And gives courage to those who are afraid,

Then wherever one is born

One will also have great strength,

Always be elevated with power,

And be unharmed even by ten million māras.” {40}

Having heard this teaching

On the conduct of bodhisattvas

Directly from the Guardian of the World,

Siṃha was overjoyed. {41}

He and his companions

Spoke the following words:

“We will train

In this teaching on conduct.”
{42}

Then the Buddha smiled,

And the trichiliocosm quaked.

Ajita then asked the Buddha

The following question:

“Why did you smile?

Great Sage, please explain this!” {43}

And so to Ajita

The Buddha replied,

“Ajita, please listen to the reason

That I smiled. {44}

“Previously, these boys assembled
before

Eight hundred million buddhas and a quadrillion more.

For the purpose of awakening,

They made offerings to those guides of humans. {45}

“Since the time of Dīpaṅkara—

The perfect buddha, supreme among
people —

I have been ripening

These brahmin boys. {46}

“When the splendid eon called

Great Illumination arises,

In that single eon

They will all become guides. {47}

“They will become guides for the world

Named Jñānaketudhvaja,

And their array will be

Just like that of Amitābha. {48}

“From the time of Maitreya

Through three hundred full eons,

They will always

Meet with buddhas. {49}

“Moreover, whoever hears but the name

Under which they attain awakening

Shall, without exception, become incomparable

And omniscient beings in the world. {50}

“Whoever, on hearing this prophecy,

Becomes inspired

Will have merit unparalleled

Throughout these three worlds. {51}

“Consider someone who for six thousand eons

Filled up all the buddhafields

With jewels and offered them

For the purpose of awakening. {52}

“The tally of that person’s merit

Could never match or compare to

Hearing this Dharma presentation

And setting out for the sake of awakening.” {53}

When this Dharma had been expounded,

By the power of the Protector of the World,

The gods brought down a rain of flowers,

And the trichiliocosm quaked. {54}

Siṃha, along with his companions,

Obtained the five superknowledges and,

Having made offerings for one week,

Took ordination in the teaching. {55}

All of them obtained absorption

And inexhaustible retention.

Wishing to accomplish the welfare of beings,

When this Dharma presentation was taught, eight hundred million
beings set out for supreme awakening. When the Blessed One had spoken, Siṃha,
along with his companions and the world with its gods, humans, asuras, and
gandharvas, rejoiced and praised the words of the Blessed One.

This concludes the thirty-seventh chapter, “Siṃha’s Questions,” from the eleven hundred
chapters of the Dharma presentation of The Noble Great
Heap of Jewels.

Colophon

The Indian preceptors Dānaśīla and Munivarman and the chief
editor-translator Bandé Yeshé Dé translated, edited, and finalized this
according to the new lexical register.

Notes

Abbreviations

D
Degé (sde dge) Kangyur

H
Lhasa (zhol) Kangyur

Y

Yongle (g.yung lo)
Kangyur

N
Narthang (snar thang) Kangyur

Bibliography

Tibetan Primary Source Texts

Other Tibetan Sources

Sanskrit and Chinese Primary Source Texts

Secondary Literature