Introduction

i.1Victory 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.

i.2In 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.

i.3An 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.

i.4Non-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.

i.5Ulka’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.

i.6There 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 ᴄᴇ. 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.