Toh 118Vô Lượng Bảo (Ratnakoṭi)

Summary

While residing at Vulture Peak Mountain with a large community of monks, the Buddha is
visited by the bodhisattva Mañjuśrī. The sūtra unfolds as a series of exchanges between the Buddha,
Mañjuśrī, and the monk Śāriputra, elucidating a profound vision of reality as undifferentiated,
nondual, and all-pervasive.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima
Rinpoche. The translation was produced by Miguel Sawaya and Luke Hanley. Andreas Doctor compared the
translation with the original Tibetan and edited the text. The translators are grateful to Khenpo
Gyaltsen, Khenpo Karma Gyurmé, and Khenpo Tsöndrü Sangpo for assistance with difficult passages in
the Tibetan, as well as to Jue Liang, Felin Chung, and Chia Ping Chau for their help in consulting
the Chinese.

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

Introduction

While the Buddha is residing on Vulture Peak Mountain near Rājagṛha with a large group of
monks, the bodhisattva Mañjuśrī comes to see him. The bodhisattva inquires about the meditative
absorption from which the Buddha has just arisen, and the Buddha responds that the absorption is
known as infinite jewels. The sūtra then unfolds as a dialogue between the
Buddha and Mañjuśrī on the nature and significance of the absorption, with an additional series
of exchanges on this topic with the Buddha’s eminent monk-disciple Śāriputra.

Because the text conveys a profound view of reality, it is fitting that the Buddha's primary interlocutor is the bodhisattva Mañjuśrī, who epitomizes wisdom in the Great Vehicle tradition. The perspective of profound wisdom is elucidated through the exploration of a pair
of key terms: limit of reality (Skt. bhūtakoṭi) and realm of phenomena (dharmadhātu). These terms are meant to indicate the
way things are on the level of ultimate reality, and in this sūtra they are treated as synonyms.

The term “limit of reality” appears in a number of sūtras, and frequently in the
Perfection of Wisdom literature. It stands for ultimate truth and, therefore, is synonymous with
reality (dharmatā) and suchness
(tathatā). While this
appears to be the main significance of the term, it can
also refer to the awakened experience of the ultimate, or even to the quiescent state of a
worthy one (arhat) to be avoided by
bodhisattvas who vow to remain in cyclic existence as long as suffering beings remain. In the
present sūtra, the equation between the ultimate and the limit of reality is repeatedly
confirmed. In the final exchange concerning this term, we are told that it is not actually a
limit, per se. In general, a limit must be localizable, but since the limit of reality
transcends location, it is not truly a limit in the ordinary sense of the word.

The discussion regarding the realm of phenomena focuses on the fact that distinctions
and designations are mere imputations having no ultimate, independent existence. According to
this sūtra, in the context of the realm of phenomena, one cannot speak meaningfully of the
traits of ordinary beings as distinct from those of buddhas, or of distinct psycho-physical
aggregates that make up persons, or of defilements or heinous acts that can be
isolated and identified. Instead, the realm of phenomena is described as nondual, and notions of
birth, death, transmigration, pollution, and purification are moot. Thus, it is mainly by way of
commentary on the terms limit of reality and realm of phenomena that the sūtra seeks to convey the profound nature of the ultimate.
The discourse ends with a praise of these teachings and a description of the benefits that
result from engaging with them.

A key challenge of translation is that frequently there does not exist a single term in
the target language that embodies the range of meaning of a particular term in the source
language. Such is the case with the Sanskrit koṭi, which appears both in the title, Ratnakoṭi, and in bhūtakoṭi, the
limit of reality. Koṭi can mean limit, end,
apex, point, highest point, eminence, or excellence. It can also refer to the number ten
million. Thus, the title of our sūtra could be translated in a number of ways. We have chosen
“Infinite Jewels” for two reasons. The first is to be found in the Buddha’s own explanation of
the title of this sūtra, which refers to a particular meditative absorption entered by the
Buddha. When Mañjuśrī asks why the absorption is so named, the Buddha likens it to an
unblemished jewel. When such a jewel is placed on an even surface, there appear untold
millions of other “jewels” surrounding it (presumably due to light refracting
in the facets of the jewel). Secondly, the Mahāvyutpatti, the
seminal list of Sanskrit–Tibetan terminological equivalents, renders ratnakoṭir nāma samādhiḥ as rin chen mtha’ yas zhes bya ba’i ting nge ’dzin, “the meditative absorption
called infinite jewels.”

While there is no known Sanskrit manuscript of this sūtra, it does exist in Chinese and
Tibetan translations. There are two Chinese translations: 入法界體性經 (Ru fajie tixing
jing, Taishō 355) and 寶積三昧文殊師利菩薩問法身經 (Baoji sanmei wenshushili pusa wen fashen
jing, Taishō 356). The former (Taishō 355) was produced by the Gandhāran monk
Jñānagupta (523–c. 600 ce) sometime in the late sixth century ce during his stay in the Chinese capital of Chang’an. The latter
translation (Taishō 356) is a much earlier work attributed to the translator An Shigao (second
century ce). However, Karashima has argued that An Shigao might not
be the translator of this sūtra and has instead proposed that the translation may have been done
by another early translator, the Gandhāran monk Lokakṣema (147–? ce). In
any case, it seems certain that the sūtra was already in circulation in China by the second
century ce, which makes it a very early sūtra within the literary
corpus of the Great Vehicle.

According to the colophon of the Tibetan translation, Infinite
Jewels was translated from Sanskrit to Tibetan by the Indian preceptor Prajñāvarman
and the Tibetan translator Yeshé Dé, and thus can be dated to the early ninth century ce, a dating that is also attested by the text’s inclusion in the
early ninth-century Denkarma (ldan dkar ma) inventory of
translations into Tibetan. The present translation was prepared based on the Tibetan
translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma).

The Translation

The Noble Great Vehicle Sūtra

Infinite Jewels

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling on Vulture Peak
Mountain near Rājagṛha, together with a great saṅgha of five hundred monks. At dusk Youthful Mañjuśrī went to
the Blessed One’s residence, stood at the door, and praised the Blessed One. At that time, the Blessed One was
resting in equipoise in the absorption known as infinite jewels. Mindful
and alert, the Blessed One then arose from that absorption. He saw that Youthful Mañjuśrī was at
the door and said, “Please come inside, Mañjuśrī.”

“Very well, Blessed One, very well,” replied Youthful Mañjuśrī, and, heeding the Blessed
One’s words, he went before the Blessed One. He prostrated, placing his head at the Blessed
One’s feet, and stood to one side. The Blessed One gave Youthful Mañjuśrī permission to sit, and,
with the Blessed One’s permission, Youthful Mañjuśrī bowed with palms joined and then sat to one
side of the Blessed One.

Sitting to one side, Youthful Mañjuśrī asked the Blessed One, “What was the absorption
from which you just arose, Blessed One?”

“Mañjuśrī, there is an absorption called infinite jewels,” replied
the Blessed One to Youthful Mañjuśrī. “That is the absorption from which I just arose.”

“Blessed One, why is it called infinite jewels?”

The Blessed One responded, “Mañjuśrī, take as an analogy an exceedingly pure and
well-polished precious jewel. If it is placed on level ground, then wherever it is placed, there
will be untold millions of jewels. In the same way, Mañjuśrī, when I remain in this absorption
and look to the east, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching
the Dharma in countless, innumerable world systems. It is the same to the south, west, north,
below, and above. When I look in the ten directions, I see thus-gone ones, worthy ones, perfect
buddhas abiding and teaching the Dharma in boundless world systems. Remaining in this
absorption, Mañjuśrī, I do not actually see any phenomenon whatsoever that is not the limit of
reality. Mañjuśrī, I posit this seal of the limit of reality as my seal. Faithful noble sons and
daughters who engage in this seal will gain uninterrupted eloquence.”

“Blessed One, I have something to say. Well-Gone One, I have something to say.”

“Then speak, Mañjuśrī.”

“Blessed One, take as an analogy that very same precious jewel. Whatever facet it is set
down upon, it will rest on precisely that facet of the precious jewel.
Blessed One, in the same way, all phenomena abide only as the limit of reality.”

“Mañjuśrī, do you know the limit of reality?”

“I do, Blessed One.”

“Well then, Mañjuśrī, where is the limit of reality?”

“Blessed One, the limit of reality is wherever my limit is. The limit of reality is
wherever the phenomena of ordinary beings are not. The limit of reality is not karma or ripening
but only the limit of all phenomena. Blessed One, those who have such conviction are not
liberated from anything at all. Those who are not liberated from anything at all are liberated
from being mistaken. Those who are liberated from being mistaken are truly liberated. Those who
are truly liberated have entered what is not an objective world. Those who have entered what is not an objective world have
entered into reality. And why? Blessed One, when one thinks, ‘It is not an objective world,’
then one has already made it an objective world. It is on account of that that we label it not an
objective world.”

“Mañjuśrī, what does not an objective world refer to?”

“Blessed One, not an objective world refers to the limit of
reality.”

“Mañjuśrī, what does cultivating the path refer to?”

“Blessed One, cultivating the path refers to not cultivating the
path.”

“Mañjuśrī, how do you teach the Dharma to noble sons and daughters who are
beginners?”

“Blessed One, I teach the Dharma to noble sons and daughters who are beginners by
teaching that the composite person should not be discarded. When I teach the Dharma, I teach that attachment,
aversion, and delusion are not to be abandoned. Why is this? Because, Blessed One, it is
impossible to abandon whatever is the nature of these phenomena. Blessed One, to seek to
abandon the composite person or the origin of the composite person would amount to abandoning
the limit of reality. Rather, Blessed One, to noble sons and daughters who are beginners I teach
that, in a manner free from clinging, the Buddha’s attributes are not to be taken up or
actualized, and the attributes of ordinary beings should not be grasped or abandoned.
Blessed One, how do you teach the Dharma to those who are beginners?”

“Mañjuśrī, I teach the Dharma whereby form does not disintegrate and is unborn. I teach
that feelings, perceptions, and formations, as well as consciousness, do not disintegrate and
are unborn. I teach the Dharma whereby attachment, aversion, and delusion do not disintegrate
and are unborn, and I also teach that the inconceivable attributes are unattainable. It is in
this way, without destroying or producing any attribute whatsoever, that I awakened to
unsurpassed and perfect buddhahood. Mañjuśrī, buddhahood is a term for the
realm of phenomena. One should understand that the attributes of a buddha, such as the powers,
fearlessnesses, and the unique attributes, are also nothing but the realm of
phenomena. With regard to the realm of phenomena, I do not see any distinct attributes of
ordinary beings, worthy ones, solitary buddhas, or buddhas. How is this so? Mañjuśrī, in that
realm there are no distinctions; such is the realm of phenomena. The realm of phenomena is an
unadulterated realm.

“As an analogy, Mañjuśrī, consider rivers that have distinct names, colors, and waters.
When they flow into the ocean it becomes impossible to differentiate them or identify them,
saying, ‘This is the Ganges,’ ‘This is the Sītā,’ or ‘This is the Yamunā.’ Similarly, Mañjuśrī, within
the realm of phenomena, all those phenomena that have different names cannot be distinctly
labeled, saying, ‘These are the attributes of ordinary beings, and here are those of the
hearers, solitary buddhas, bodhisattvas, and buddhas.’

“Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label
them, saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’ However,
within the realm of phenomena you cannot make such distinctions and point out the individual
attributes of ordinary beings, hearers, solitary buddhas, bodhisattvas, and buddhas.

“Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label
them, saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’ However,
within the realm of phenomena you cannot make such distinctions, saying, ‘These are the
attributes of ordinary beings, these are the attributes of worthy ones, these are the attributes of solitary buddhas, these are the attributes of bodhisattvas, and these are the
attributes of buddhas.’ It cannot be pointed out or labeled, as by saying, ‘This is the realm of
phenomena; this is where it is’ or ‘It is in such-and-such a location.’ And why not? Because the
realm of phenomena cannot be seen and cannot be shown. It is not something that can be labeled;
it is beyond being labeled.

“I have taught that beings are this realm. If one commits an act of immediate
retribution yet has conviction in this teaching and understands that acts of immediate
retribution are also this realm, then one will not become defiled. And why not?
Because, Mañjuśrī, the acts of immediate retribution are equivalent to the realm of phenomena.
In this way, the realm of the acts of immediate retribution and the realm of phenomena are
nondual and inseparable. Here, coming, going, or appearing are not apprehended.”

Then Youthful Mañjuśrī said to the Blessed One, “Blessed One, I also do not see the
realm of phenomena going to the lower realms, the higher realms, or nirvāṇa.”

“Mañjuśrī, suppose someone were to ask how your teacher designates saṃsāra with its six
classes of beings. What would you answer?”

“Blessed One, if I were asked such a question this would be my reply: Consider the
analogy of a sleeping person who in dreams sees hell beings, animal realms, lands of hungry
ghosts, classes of asuras, gods, or people. Blessed One, although the dreaming person sees
myriad things, all the myriad things dreamed are not there. In the same way, although I
teach distinct types of beings, it is impossible to designate distinct essences within the realm
of phenomena. That being so, Blessed One, that is how I would answer such a question.

“Similarly, Blessed One, the parinirvāṇa of the buddhas, bodhisattvas, solitary buddhas,
and hearers cannot be distinctly labeled. Blessed One, their ways of abiding also cannot be
distinctly labeled. And why not? Because they are not distinct from the realm of phenomena. To
give an analogy, Blessed One, there are various precious substances in the sea—conch shells,
crystal, coral, and the like—of lesser, middling, or superior quality. These can all be
distinctly labeled, saying, ‘This is such-and-such precious substance; this is such-and-such
precious substance.’ However, such distinct labeling cannot be applied to the realm of
phenomena, where such labeled distinctions cannot be differentiated. Therein, death, transmigration, and
birth cannot be distinctly labeled. Why is that? Because the realm of phenomena is without
death, transmigration, birth, pollution, and purification. The realm of phenomena is not
polluted. The realm of phenomena is not adulterated. Within the realm of phenomena there are no
attributes to be relinquished or generated.”

Then the Blessed One, though he already knew, asked Youthful Mañjuśrī, “Mañjuśrī, do you know the
realm of phenomena?”

“If I were to apprehend it, I would know it.”

“Mañjuśrī, do you know the world that is experienced?”

“Blessed One, the world is merely that which is experienced by people who are illusory
apparitions. Blessed One, what is called world is no more than a mere name.
Apart from that I do not see any world that can be pointed out, or a world to
experience. I do not see anything distinct from the world’s realm of phenomena. And why not?
Because there isn’t any. Regarding the Blessed One’s statement about ‘the world that is
experienced,’ the essence of form is without death, transmigration, or birth; it does
not disintegrate or perish. This being the case, what is there to experience? Likewise, since
the essence of feeling, perception, formation, and consciousness does not exist, there is no arising or ceasing. These things do not go beyond the single
characteristic; indeed, their characteristic is identical.”

“Mañjuśrī, tell me, do you think that I, the Thus-Gone One, the Worthy One, the Perfect
Buddha, will pass into parinirvāṇa or disappear?”

“No, Blessed One, I do not. And why not? Because the realm of phenomena is not truly
established. Blessed One, if the realm of phenomena were truly established, then it would not
be something to pass beyond. However, it is not apprehended as something truly established. Thus, how can one
speak of not passing beyond or passing into parinirvāṇa? The Thus-Gone One is the realm of phenomena. For that reason, the
Blessed One is not born and does not pass into parinirvāṇa.”

“Well then, Mañjuśrī,” said the Blessed One, “how can you have conviction in the
statement that the thus-gone ones of the past, equal in number to the grains of sand in the
River Ganges, have passed into parinirvāṇa?”

“If I had beheld their birth, I would have conviction.”

“Do you maintain that ordinary beings are reborn after they die?”

“Blessed One, since I do not see or apprehend ordinary beings, how could I possibly
apprehend their rebirth?”

“Mañjuśrī, please expound on the Thus-Gone One’s assertion that phenomena abide.”

“Where should I begin my discourse?”

“Start with the realm of phenomena.”

“Blessed One, I do not actually see any phenomena that are not the realm of
phenomena.”

“Mañjuśrī, those who are presumptuously arrogant will be frightened.”

“Blessed One, if the limit of reality were to be frightened, then, based on that, those
who are presumptuously arrogant would also be frightened. Why is this? Blessed One, those who
are presumptuously arrogant are not something other than the limit of reality. Whatever is the
limit of those who are presumptuously arrogant, that very limit is the limit of reality.
Moreover, that which is the limit of reality is also the limit of all phenomena. For that
reason, they are not frightened. The statement ‘no phenomenon is truly established’ is a vajra
basis.”

“Mañjuśrī,” asked the Blessed One, “Why is this called a vajra
basis?”

“Blessed One, all phenomena are indestructible. It is for this reason that it is called
a vajra basis. Since the thus-gone ones are inconceivable, all phenomena
are inconceivable. This is a vajra basis. Why is this referred to as a vajra
basis? It is because all phenomena are not mind. To say that all phenomena are
awakening is a vajra basis. Why is this? Because all phenomena are inexpressible. Phenomena
expressed by means of various names are not actually present in those very phenomena. Whatever
is not present is empty. That which is empty does not exist. What does not exist
cannot be expressed. The inexpressible is awakening. It is for that reason that this is a vajra
basis. All phenomena are the object of the thus-gone ones. This is a vajra basis.”

“Why is it called a vajra basis?”

“Blessed One, all phenomena are devoid of their own objects. For that reason, this
is a vajra basis.”

“Mañjuśrī, the monk Ānanda will also comprehend this Dharma exposition. Shall I motion
him to come here?”

“Blessed One, is there any Dharma that has been taught or expressed here? I myself have
not actually witnessed even a single syllable that has been taught. That being so, how could I
possibly have perceived many of them?”

“Excellent, Mañjuśrī, excellent. These words of yours, which you present in this way,
are well spoken. Well done, Mañjuśrī. In the countless, innumerable world systems of the ten
directions, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching this reality.”

At this point Venerable Śāriputra left his dwelling and went to the dwelling of Youthful
Mañjuśrī. He did not see Mañjuśrī there, and so he went to the Blessed One’s dwelling. He stood
outside the door and heard the teachings being given.

The Blessed One said to Youthful Mañjuśrī, “Mañjuśrī, the monk Śāriputra is standing
outside the door of this dwelling. As he wishes to listen to the Dharma, Mañjuśrī, bring
Śāriputra inside so he can listen.”

“If this limit is the limit of reality, is it present outside, inside, or neither?”

“Mañjuśrī, it is none of these.”

“Therefore, Blessed One, the limit of reality is not a limit. Regarding a
limit such as this, one does not come here or go there. Thus, Blessed One, it is not appropriate for the honorable Śāriputra, who is limited in this way, to come here or come inside.”

“Mañjuśrī, if I were in this dwelling speaking with the hearers while you were outside,
powerless to enter, would you not suffer?”

“Blessed One, it is not so. And why not? Because all phenomena are included within the
realm of phenomena. In this regard, the expression thus-gone one means the
realm of phenomena. Since they are of a single characteristic, the Thus-Gone One and the realm
of phenomena are not any different. Phenomena such as ‘Dharma,’ ‘Dharma teachings,’ or
‘listening to the Dharma’ are nondual and thus are not distinct. And it is for that reason, too,
that they are not distinct from the realm of phenomena. The syllables that make up the name
Mañjuśrī also belong to the realm of phenomena. Thus, Blessed One, for this reason I would not
be distressed in the slightest. Even if the Blessed One were to teach the Dharma for eons equal
in number to the grains of sand in the River Ganges, whether I were there or not, I would
experience neither joy at being there nor anguish otherwise. And why not? Blessed One, if
duality existed then I would experience joy or anguish. However, the realm of phenomena is
nondual, and it is for that reason that I would not become joyful or anguished. Blessed One, the
teachings by which you share the Dharma do not cause any phenomena to accumulate, diminish,
increase, or decrease. Such a teaching is not founded on apprehending any phenomenon
whatsoever. It is for that reason as well, Blessed One, that I would not become joyous or
anguished.”

At this point, the Blessed One asked Venerable Śāriputra, “Did you hear Youthful
Mañjuśrī’s eloquence, Śāriputra?”

“Blessed One, I heard. I came here, Blessed One, thinking how wonderful it would be to
hear the eloquent words of the Blessed One and of Youthful Mañjuśrī.”

Youthful Mañjuśrī then said to the Blessed One, “Blessed One, please invite Venerable
Śāriputra to come inside.”

“Enter, Śāriputra,” said the Blessed One to Venerable Śāriputra.

Venerable Śāriputra entered, prostrated at the Blessed One’s feet, and sat to one side.
“Honorable Śāriputra,” said Youthful Mañjuśrī to Venerable Śāriputra, who was seated to the side,
“what purpose did you envision for coming here?”

“I came here, Mañjuśrī, with a longing to hear the Dharma. Where the Blessed One and
sublime beings such as yourself are dwelling, there are profound and exquisite teachings. It is
because of this that I came.”

“So it is, Honorable Śāriputra. This teaching is profound.”

“How profound is this Dharma exposition that you commenced together with the Blessed
One?”

“It will not be comprehended by Honorable Śāriputra. A worthy one whose contaminants have
been exhausted is not a vessel for this Dharma teaching. Why is this? Because this Dharma
teaching is not engaged with the properties of ordinary beings, is not engaged with the
properties of worthy ones, is not engaged with the properties of solitary buddhas, and is not
engaged with the properties of thus-gone ones. It is not engaged with the apprehending any
property. Since all attributes are completely void, it is not engaged with, or disengaged from,
anything at all.”

“Mañjuśrī, what is your rationale for saying that worthy ones whose contaminants are
exhausted are not vessels for this teaching?”

“Honorable Śāriputra, I thought, ‘If the worthy one’s attachment, aversion, and
delusion are exhausted, what kind of vessel is he? What kind of vessel will he become?’ Having
considered these questions, I reply that worthy ones whose contaminants are exhausted are not
vessels for this teaching.”

“Mañjuśrī, for the sake of this teaching I went from monastery to monastery, from dwelling to
dwelling, and from hermitage to hermitage in search of you. I thought of how wonderful it would
be to hear such profound and eloquent expositions from you. Mañjuśrī, I am insatiable when it
comes to the Blessed One’s teachings or your own.”

“Honorable Śāriputra, you are not sated by Dharma teachings?”

“I am not.”

“Honorable Śāriputra, does the realm of phenomena seek out the Dharma?”

“It does not, Mañjuśrī.”

“Since it is not the case that the realm of phenomena is one distinct thing while
Venerable Śāriputra is something other, why is it that Venerable Śāriputra is insatiable in
listening to the Dharma? Why do I say this? Honorable Śāriputra, it is because the realm of
phenomena does not seek the Dharma. If it did seek, then it would be something that could be
sated. However, since it does not seek, it is not sated.”

“Mañjuśrī, apart from the Thus-Gone One, where else will you find someone like me to
listen to the Dharma?”

“Honorable Śāriputra, do you believe that you, Śāriputra, will not enter parinirvāṇa?”

“Yes, I do.”

“Why do you believe this?”

“I believe this thinking that, since no phenomenon is established, I too will not
enter parinirvāṇa.”

“Honorable Śāriputra, do you believe that for you there is no death, transmigration, and
rebirth?”

“Yes, I do.”

“Why do you believe this?”

“I believe this because I am included within the realm of phenomena, and in the realm
of phenomena death, transmigration, and birth do not exist.”

“Honorable Śāriputra, do you believe that a worthy one whose contaminants have been
exhausted is ignorant?”

“Yes.”

“Why do you believe this?”

“Since knowledge and ignorance are equivalent, a worthy one whose contaminants have
been exhausted is ignorant. In this way, ignorance and knowledge are inexhaustible, and
therefore they are void. That being the case, it is because of not conceptualizing ignorance and
consciousness that I believe that a worthy one whose contaminants have been exhausted is
ignorant.”

“Honorable Śāriputra, do you believe that worthy ones whose contaminants have been
exhausted are devoid of knowledge?”

“Yes, I do.”

“Why do you believe this?”

“All phenomena are devoid of any essence. Because of this I believe that worthy
ones whose contaminants have been exhausted are devoid of knowledge.”

“Honorable Śāriputra, do you believe that worthy ones whose contaminants are exhausted
are not liberated?”

“Yes, I do.”

“Why do you believe that?”

“I believe this because defilements do not exist. From what is one liberated
if defilements do not exist?”

“Honorable Śāriputra, do you believe that the prior thus-gone ones did not appear and
did not enter parinirvāṇa?”

“Yes, I do.”

“Why do you believe this?”

“In the inconceivable realm, Mañjuśrī, there is no birth. Thus, how could what is
unborn disappear or pass into parinirvāṇa? That is why I believe it.”

“Honorable Śāriputra, do you believe that all buddhas are one?”

“Yes, I do.”

“Why do you believe this?”

“Mañjuśrī, it is because there are no distinctions in the realm of phenomena that I
believe this.”

“Honorable Śāriputra, do you believe that all buddha fields are a single buddha
field?”

“Yes, I do.”

“Why do you believe this?”

“Mañjuśrī, since all buddha fields are the field of the inexhaustible, I believe in
this way.”

“Honorable Śāriputra, do you believe that no phenomenon can be known, abandoned,
actualized, and cultivated?”

“Yes, I do.”

“Why do you believe this?”

“Essentially, Mañjuśrī, no essence is known. Naturally, no nature is abandoned,
actualized, cultivated, produced, ended, adopted, or rejected. That limit is nonabiding. That is
what I believe.”

“Honorable Śāriputra, do you believe that the realm of phenomena is a realm without
aggregates, that there is no arising or ceasing of any phenomena, and that there are no
phenomena whatsoever that are present as aggregates?”

“Yes, I do.”

“Why do you believe this?”

“Mañjuśrī, I do not apprehend any phenomena arising, ceasing, or present as aggregates,
and so I believe in this way.”

“Honorable Śāriputra, do you believe that insight is the realm of phenomena, and that
the realm of phenomena is insight, and that therefore the so-called realm of
phenomena is also called a worthy one?”

“Yes, I do.”

“Why do you believe this?”

“Mañjuśrī, the state of a worthy one comes about through the insight that leads to
realization. Accordingly, as this amounts to knowledge of the realm of phenomena, that knowledge
is not epitomized by attachment, aversion, or delusion, and a worthy one is therefore not other
than the realm of phenomena. Thus, I believe in this way.”

“Honorable Śāriputra, do you believe all phenomena are equal to the Buddha, the great
leader?”

“Yes, I do.”

“Why do you believe this?”

“Mañjuśrī, I believe this because the Blessed One has fully understood that all
phenomena are devoid of an inherent nature.”

“Honorable Śāriputra, it is excellent that you have given answers according to the
extent of your purview. Well done. That is as far as I will question you. Now, return to your
place.”

Śāriputra responded, “Mañjuśrī, this is my place, for as long as I live.”

At this point, the Blessed One said to Venerable Śāriputra, “Śāriputra, noble
sons or daughters who remember, keep, read, or learn this teaching will swiftly become
eloquent.”

“So it is, Blessed One. Those who, for the sake of noble sons or daughters, present
this Dharma seal exactly as it has been taught will be paying service to the victors of the
past; they should be seen in this way.”

Then Venerable Śāriputra asked the Blessed One, “What is the name of this Dharma
teaching, Blessed One? How should it be known?”

“To that end, Śāriputra,” said the Blessed One to Venerable Śāriputra, “you may
identify this Dharma teaching as My Response to Youthful Mañjuśrī’s
Question. Identify it also as The Realm of Phenomena.
You can also identify it as The Limit of Reality and Infinite Jewels. Śāriputra, noble sons and daughters who exert
themselves in remembering, keeping, reading, learning, cultivating, and applying this Dharma
teaching are like jewels. They will swiftly attain acceptance that phenomena are unborn and
generate roots of virtue in others. Even if they master just a small portion of the Dharma, they
will be able to teach the Dharma elaborately. Their eloquence will be uninterrupted.”

When the Blessed One had said this, Youthful Mañjuśrī, Venerable Śāriputra, and the
world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One
had said.

This completes the noble Great Vehicle sūtra “Infinite Jewels.”

Colophon

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

Notes

Bibliography

thus-gone one
de bzhin gshegs pa
དེ་བཞིན་གཤེགས་པ།
tathāgata
A frequently used synonym for buddha. According to
different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in
conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways,
but in general it implies one who has departed in the wake of the buddhas of the past,
or one who has manifested the supreme awakening dependent on the reality that does not
abide in the two extremes of existence and quiescence.

blessed one
bcom ldan ’das
བཅོམ་ལྡན་འདས།
bhagavān
In Buddhist literature, an epithet applied to buddhas, most often to
Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically
Buddhist contexts this term implies that a buddha is in possession of six auspicious
qualities (bhaga) associated with
complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of
buddhahood, and ’das to “going beyond”
saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit
bhagavat is interpreted, in
addition, as “one who destroys the four māras.” This is achieved either by reading
bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj, “to break.”

and

.

gandharva
dri za
དྲི་ཟ།
gandharva
In Indian religious mythology, a class of nonhuman beings who often
appear as semidivine celestial musicians. The same term is used in certain Buddhist
texts in a quite different sense: to denote a disembodied sentient being or anguished
spirit in the intermediate state between two lives, seeking the conditions for a new
birth as a human or other kind of embodied being.

defilement
nyon mongs
ཉོན་མོངས།
kleśa
In Buddhism, kleśa
refers to any disturbing and destructive mental state that causes suffering and
continued existence in saṃsāra. In this regard, the three basic kleśas are delusion,
attachment, and aversion (or hatred). In terms of etymology, the primary meaning is
“defilement.” This is reflected in the Middle Indic kileśa and Pali kilesa, which mean “to soil, stain, defile.” The meaning “affliction” is
a secondary meaning that derives from a more general (non-Buddhist) classical
understanding based on the verbal root kliś (“afflict, torment, cause pain”). Both senses are noted by later
Buddhist commentators.
defilement

pollution
kun nas nyon mongs
ཀུན་ནས་ཉོན་མོངས།
saṃkleśa
A term meaning defilement, impurity, and pollution, broadly
referring to cognitive and emotional factors that disturb and obscure the mind. It is
often paired with its opposite vyavadāna, meaning “purification.”

purification
rnam par byang ba
རྣམ་པར་བྱང་བ།
vyavadāna
A term meaning purity or purification and broadly referring to the
process of purifying the mind of what obscures it in order to attain spiritual
awakening. It is often paired with its opposite saṃkleśa, meaning “pollution.”

powers
stobs
སྟོབས།
bala
Refers to five or ten powers. As five they are faith, diligence,
mindfulness, absorption, and insight. The ten powers are the ten knowledges of a buddha: ⁽¹⁾ the knowledge of what is possible and not possible, ⁽²⁾ the
knowledge of the ripening of karma, ⁽³⁾ the knowledge of the variety of aspirations, ⁽⁴⁾
the knowledge of the variety of natures, ⁽⁵⁾ the knowledge of the different degrees of
capability, ⁽⁶⁾ the knowledge of the destinations of all paths, ⁽⁷⁾ the knowledge of
various states of meditation, ⁽⁸⁾ the knowledge of remembering previous lives, ⁽⁹⁾ the
knowledge of deaths and rebirths, and ⁽¹⁰⁾ the knowledge of the cessation of
defilements.

unique attributes
ma ’dres pa
མ་འདྲེས་པ།
āveṇika
Eighteen special features of a buddha’s behavior, realization,
activity, and wisdom that are not shared by other beings. They are as follows: ⁽¹⁾ he
never makes a mistake, ⁽²⁾ he is never boisterous, ⁽³⁾ he never forgets, ⁽⁴⁾ his
concentration never falters, ⁽⁵⁾ he has no notion of distinctness, ⁽⁶⁾ his equanimity is
not due to lack of consideration, ⁽⁷⁾ his motivation never falters, ⁽⁸⁾ his endeavor
never fails, ⁽⁹⁾ his mindfulness never falters, ⁽¹⁰⁾ he never abandons his
concentration, ⁽¹¹⁾ his insight never decreases, ⁽¹²⁾ his liberation never fails, ⁽¹³⁾
all his physical actions are preceded and followed by wisdom (jñāna), ⁽¹⁴⁾ all his verbal actions are preceded and followed
by wisdom, ⁽¹⁵⁾ all his mental actions are preceded and followed by wisdom, ⁽¹⁶⁾ his
wisdom and vision perceive the past without any attachment or hindrance, ⁽¹⁷⁾ his wisdom
and vision perceive the future without any attachment or hindrance, and ⁽¹⁸⁾ his wisdom
and vision perceive the present without any attachment or hindrance.

asura
lha ma yin
ལྷ་མ་ཡིན།
asura
One of the six classes of beings. The asuras are engendered and
dominated by envy, ambition, and hostility and are metaphorically described as being
incessantly embroiled in disputes with the gods. They are frequently portrayed in
brahmanical mythology as having a disruptive effect on cosmological and social
harmony.

Prajñāvarman
pradz+nyA barma
པྲཛྙཱ་བརྨ།
Prajñāvarman
A Bengali paṇḍita resident in Tibet during the late eighth
and early ninth centuries. Arriving in Tibet at the invitation of the Tibetan king, he
assisted in the translation of numerous canonical scriptures. He is also the author of a
few philosophical commentaries contained in the Tengyur (bstan ’gyur).

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.