Introduction:

The Sutra of the Wise Woman ('phags pa bgres mos zhus pa zhes bya ba theg pa chen po’i mdo) is a rarely studied and little-known Mahāyāna scripture preserved in the Tibetan Kangyur. This is a full English rendering of The Sutra of the Wise Woman, a rare Mahāyāna text preserved in the Tibetan canon.

It contains a striking and profound dialogue between the Buddha and an elderly woman who, despite her poverty and age, approaches him with deeply philosophical questions about the nature of birth, death, karma, and the emptiness of all things. What follows is one of the most radical, clear, and elegant teachings on emptiness found in any Buddhist sutra — and it is addressed directly to a woman.

What struck me when I first read it, and still strikes me now, is that this teaching was offered not to kings or scholars or the hopeful elite trailing behind the Buddha - but to a woman. It would be shocking at the time for the Buddha to stop and converse with, not just a female, but such an outcast. Not unlike a figure you would find forgotten in the hallway of any care home in America. The exchange between them carries the intimacy of a private awakening and the force of a cosmic revelation.

I first began working on this translation under the guidance and incredible generosity of Venerable Lobsang Chunzin from 2011-2014 who granted it to me. Additionally I collaborated with Venerable Thubten Phuntsok and worked under the incredible patience and grace of Tsetan Nepali at University of Virginia Tibetan Translators Intensive in 2015, graciously funded by Bonnie Sewick. I returned to this translation recently with the help of Olivia Renshaw to edit, refine, and prepare it for publication.

This version preserves the Tibetan structure line-by-line, offering word-by-word glosses for students and a poetic translation beneath each section in my own voice. I have not changed the core meaning, only brought out its living cadence, preserving the voice and rhythm that came through as I worked with the original — both as a reader and as someone deeply affected by its message. I have aimed to make the text accessible, vivid, and alive, while remaining true to its depth. Where poetic freedom has been taken, it serves the sutra’s spirit.

To my knowledge, this is the first complete English translation of the Sutra, rendered in full from the Tibetan source texts. We worked from both the Lhasa and Derge editions of the Tibetan canon to ensure accuracy. While some short passages may have been cited in academic articles or teaching settings, as far as I am aware, no full published English version exists in the 84000 Project, the Digital Tibetan Buddhist Canon, or any commercial press.

The Buddha’s dialogue with the Wise Woman is luminous and intimate. But the ending of the sutra — which shifts tone and re-centers patriarchal tropes — appears to be a later addition. I have included it in full for the sake of completeness, but I offer an in-text feminist reflection about its tone and implications.

This translation is offered with reverence — to the Wise Woman, to those who listen deeply, and to all who walk the way.

You will meet an old woman. You may find yourself in her.

The Sutra of the Wise Woman

RGYA GAR SKAD DU, <In the language of India>

A'ARYA <The Arya Maha Lalika, The Wise Woman> MA H'A LA LI K'A PA RI PRiTZTS'A<To Request a sutra> N'A MA<By the name of> MA H'A Y'A NA S'UTRA<Mahayana Sutra>, BOD SKAD DU,<In the language of Tibet> 'PHAGS PA<Arya> BGRES MOS<By the Wise Woman> ZHUS PA<Requested> ZHES BYA BA<So called, by the name of> THEG PA CHEN<Greater Way> PO'I MDO<Sutra>,

In the language of India, this text is called Arya Mahalalika Paripircha Nama Mahayana Sutra. In Tibetan it is called Pakpa Dremu Shupa Shejawa Tekpa Chenpoy Do: In English this is a sutra of the greater way called The Teaching Requested by the Wise Woman.

SANGS RGYAS DANG, BYANG CHUB SEMS DPA'<The Buddhas and the Bodhisattvas> THAMS CAD<all> LA PHYAG 'TSAL LO,,

I bow down to the family of Buddhas and bodhisattvas.

‘DI SKAD<These words> BDAG GIS<By me> THOS PA<heard> DUS GCIG NA<At one time>, (Once I heard this teaching) BCOM LDAN 'DAS<The Conqueror> YUL BRI DZIN<Virjina> YUL<country side> RGYU BA RGYU(He was wandering around the country side, traveling) ZHING<and> DGE SLONG<full monk> STONG<thousand> NYIS<two> BRGYA<hundred> LNGA BCU’I<fifty>BCU'I DGE SLONG GI DGE 'DUN (A Gathering) CHEN PO DANG <great>,

Once I heard this teaching. The Conqueror was traveling around the countryside of Virjina along with a great gathering of 1,250 full monks.

BYANG CHUB SEMS DPA' SEMS DPA' CHEN PO(and he also had with him Bodhisattvas who were great beings) RAB TU MANG PO( A great many(lots) DANG THABS GCIG TU(he was together with them)

Among them were a great many bodhisattvas who were great beings.

GRONG KHYER<a city> CHEN PO<a great> YANGS PA CAN <Vaishali> GA LA BA DER (In that place) GSHEGS(They had come) they were wandering around the country side and they had reached the city of Vaishali. DANG<and>, DE'I TSE<at that time> GRONG GI<city> BUD MED<woman> (a woman of that city) ,NA MO <grandmother>GTUGS PA<reach>(who had reached her old age), 'KHOGS PA<advanced old age>, NA TSOD LAS 'DAS PAR GYUR PA(she had well passed her prime), SKYES NAS LO<years> BRGYA<one hundred> NYI SHU<twenty>(since she had been born)LON PA<to have attained the age> ZHIG<a>

They came to the location of the great city of Vaishali. At that time there was a woman living in the city who was well past her prime. She was a great grandmother, who was a fragile 120 years old.

DGON PA<monastery> NA<at> (at the monastery) RTZVA<grass> (with a V means grass) SDUD <gathering> (she was gathering grass)CING<and>(and then) 'DUG<seated> (she had sat down) STE<and then>,

She had been collecting grass near the monastery, and had now sat down to rest.

BUD MED<woman> DES<that> BCOM LDAN 'DAS<Conqueror>MDZES PA<beautiful>, DANG BAR BYED PA<shining>, DBANG PO<senses> DUL BA<self controlled>, THUGS<holy mind> DUL BA, DUL BA<in general self controlled> DANG<and>, ZHI GNAS<quietude> MCHOG<highest form of> BRNYES PA<had found/achieved>, SBAS PA<hidden><non assuming>, SKYON MED PA<no faults>,

From a distance she saw the Conquer approaching. The sight of him brought faith into her heart. He was beautiful. He was shining. His senses were controlled. His mind was controlled. He was totally in control. He had attained the highest form of meditation and had stilled his mind completely. He was faultless. But what he was, he did not show to others. He kept it hidden.

DBANG PO<senses> DUL BA, MTSO<lake> LTAR<like or similar to> DANG<crystalline> ZHING<and> GSAL<clear> LA<and> RNYOGS<murkiness> PA MED PA<lacking that quality>, GSER<golden> GYI<”en”> MCHOD SDONG<the wick of a butter lamp> LTAR<similar to> MNGON PAR<completely> 'PHAGS PA<elevated> <being of fire walking across the earth>(standing out)( a being of fire walking on the surface of the earth), DPAL GYIS<in his glory> LHAM ME<shining>, LHAN NE, LHANG NGE BA,(shining, radiant, resplendent)

He was completely tame like a crystal lake free from the clouds of confusion.

Like a pillar of fire moving across the surface of the earth, he walked, shining, ablaze, and radiant in his glory.

SKYES BU<a being> CHEN PO<great>'I MTSAN<marks> SUM CU RTZA GNYIS<32> KYIS<by> LEGS PAR<perfectly> BRGYAN PA<adorned> THAG<distance> RING PO<far distance> NAS<from> BYON<approaching> PA MTHONG<saw> NGO,,

He was perfectly adorned with the thirty-two marks of a holy being.

MTHONG<seen> NAS<having> KYANG<and when> SEMS<mind> DANG BAR GYUR<devotional> NAS<then> DAD PA'I SEMS KYIS<with thoughts of faith> BCOM LDAN 'DAS<Conqueror> GA LA BA DER<to where he was> SONG<went/came> STE<and>

The old woman’s mind filled with devotion when she looked on him and with a heart of faith she went to him.

PHYIN NA<and once she got there>, BCOM LDAN 'DAS<Conqueror> KYI<of> ZHABS<holy feet> LA<to> MGO BOS <with her head> PHYAG BTZAL<bowed down> TE<and then>, BCOM LDAN 'DAS<C> LA<to him> LAN GSUM<three times> BSKOR BA<circle> BYAS(ed) NAS<and then> PHYOGS<side> GCIG<one> TU<to> 'DUG<sat down> STE<and then>,

Once she arrived she bowed and touched her head at the Conqueror’s holy feet, circled him thrice, and then sat down beside him.

BUD MED<woman> DES<that> BCOM LDAN 'DAS<C> GA LA BA DE<to where> LOGS SU<in that direction> THAL MO SBYAR<join your palms> BA BTUD<bowed> NAS<and then>, BCOM LDAN 'DAS<C> LA<to> 'DI SKAD<these words> CES<”> GSOL TO<.><respectfully addressed these words>,,

BCOM LDAN 'DAS<C>, SKYE BA<birth> GANG NAS<from where> MCHIS<come>, RGA BA<aging> GANG NAS MCHIS<where does it come from>, GANG DU MCHI<and what does it lead to>, (4 SUFFERINGS)

Joining her palms, she bowed her head towards him and respectfully spoke these words, "O Conqueror, where does birth come from? Where does aging come from, and where does it lead?

BCOM LDAN 'DAS<C> NA BA<sickness> GANG NAS MCHIS<where does it come from>, 'CHI BA<death> GANG NAS MCHIS<where does it come from>, GANG DU MCHI,<where does it lead>(4 SUFFERINGS)

"O Conqueror, where does sickness come from? Where does death come from, and where does it lead?

BCOM LDAN 'DAS<C>, GZUGS<body> GANG NAS MCHIS<where does it come from>, TSOR BA<feeling> DANG<and>, 'DU SHES<discrimination> DANG<and>, 'DU BYED<other factors> RNAMS< S in factors (pluralize) DANG<and>, RNAM PAR SHES PA<general awareness> GANG NAS MCHIS<where does it come from>, GANG DU MCHI,<where are they headed>

"O Conqueror, where does the body come from? Where do feelings, discrimination, the other factors, and general awareness come from, and where do they lead?

BCOM LDAN 'DAS<C>, SA'I<of earth> KHAMS<element> GANG NAS MCHIS<where does it come from>, CHU'I<of water> KHAMS<element> DANG<and>, ME'I<of fire> KHAMS<element> DANG<and>, RLUNG<wind> GI<of> KHAMS<element> DANG<and>, NAM MKHA'I<of space> KHAMS<element> DANG<and>, RNAM PAR SHES PA'I KHAMS<element of consciousness> GANG NAS MCHIS<where do they come from>, GANG DU MCHI,<where are they going>

"O Conqueror, where does the element of earth come from? Where do the elements of water, fire, wind, space, and the element of consciousness come from, and where do they lead?

BCOM LDAN 'DAS<C>, MIG<eye> GANG NAS MCHIS<where does it come from>, RNA BA<ear> DANG5t<and>, SNA<nose> DANG<and>, LCE<tongue> DANG<and>, YID<mind> GANG NAS MCHIS<where do they come from>, GANG DU MCHI,<where are they going>

"O Conqueror, where do the eyes come from? Where do the ears, the nose, the tongue, and the thoughts come from, and where do they lead?”

BCOM LDAN 'DAS < Conqueror> KYIS <by> BKA' STZAL PA <bespoke>, SRING MO, <sister> SKYE BA<starting> (the starting of a thing doesn’t come from anywhere at all>' GANG<anywhere> NAS <from> KYANG< at all> MI 'ONG,<doesn’t come from> RGA BA<aging> GANG<anywhere> NAS<from> KYANG<at all> MI 'ONG<doesn’t come>, GANG<anywhere> DU'<to>ANG<either> MI 'GRO'O,,<doesn’t go>

The Conqueror spoke, "Sister, birth doesn't come from anywhere at all. Aging doesn't come from anywhere at all, and it doesn’t go anywhere either.

SRING MO; <sister> NA<sickness> BA GANG<anywhere> NAS<from> KYANG<at all> MI 'ONG,<doesn’t come> ,'CHI BA<death> GANG NAS KYANG MI 'ONG, <doesn’t come from anywhere at all>,GANG DU'ANG MI 'GRO'O,<doesn’t go anywhere either> ,SRING MO,<sister> GZUGS<body> GANG NAS KYANG MI 'ONG,<doesn’t come from anywhere at all>

"Sister, sickness doesn't come from anywhere at all. Death doesn’t come from anywhere at all, and it doesn’t go anywhere either.

TSOR BA<feelings> DANG, <and>'DU SHES<discrimination> DANG,<and> 'DU BYED<other factors> RNAMS <pluralizer> DANG <and>, RNAM PAR SHES PA<consciousness> GANG NAS KYANG MI 'ONG,<doesn't come from anywhere> GANG DU'ANG MI 'GRO'O,,<doesn’t go anywhere>

"Feelings, discrimination, other factors, and consciousness don't come from anywhere at all, and they don’t go anywhere either.

SRING MO,<sister> SA'I<earth> KHAMS<element> GANG NAS KYANG MI 'ONG,<doesn’t come from anywhere> CHU<water>'I<of> KHAMS<element> DANG<and>, ME<fire>'I<of> KHAMS<element> DANG<and>, RLUNG<wind> GI<of> KHAMS<element> DANG<and>, NAM MKHA<space>'I<of> KHAMS<element> DANG<and>, RNAM PAR SHES PA'I<consciousness> KHAMS<element> GANG NAS KYANG MI 'ONG,<doesn’t come from anywhere> GANG DU'ANG<at all either> MI 'GRO'O,,<nor does it go anywhere>

"Sister, the element of earth doesn't come from anywhere at all. The elements of water, fire, wind, space, and consciousness don’t come from anywhere at all, and they don’t go anywhere either.

SRING MO<sister>, ,MIG<eyes> GANG NAS KYANG MI 'ONG,<doesn’t go anywhere at all> ,RNA BA<ear> DANG<and>, SNA<nose> DANG<and>, LCE<tongue> DANG<and>, LUS<body> DANG<and>, YID<mind> GANG NAS KYANG MI 'ONG<doesn’t come from anywhere at all>, GANG DU'ANG MI 'GRO'O,,<doesn’t go anywhere at all>

"Sister, the eyes don't come from anywhere at all. The ears, the nose, the tongue, the body and the thoughts don’t come from anywhere at all. And they don’t go anywhere either.

SRING MO<sister>, ,'DI LTA STE<its like this>, DPER NA<for example>, GTZUB SHING<fire maker wood> DANG<and>, GTZUB BSTAN<bole, flat piece of hard wood with a bole in it where you rub the other stick to make fire> LA'ANG<it also> BRTEN<depends upon (resting)> LA<and>, DE<that(lower stick)> BSKYED PA<who has created it>'I MI'I<man, person> RTZOL BA<efforts, implies directed, intentional effort with a goal> LA'ANG<in turn> BRTEN<depends upon> NAS<having> ME<fire> 'BYUNG<comes forth> STE<:>, (two LA’ANG means also also, depends, depends, but in ENG is a single also)

"Sister, it's like this: consider how a fire bursts forth from the rubbing of two sticks together, and the effort of the person who does the rubbing.

ME<fire> DE'ANG<and that (fire)> RTZVA<tinder, grass> DANG<and>, SHING<fire wood> DE<those(grass and fire)> BSREG<burned up>S<makes it an "ed" past tense> NAS<when> RGYU MED PA<it has lost its cause or has none> DANG<and>, SHI BAR<dying/die> 'GYUR RO<it will...(die)>,,

“But when the kindling and wood have burned up, that fire has lost its cause and will die.

SRING MO<sister>, 'DI CI<what do you think about this?> SNYAM<think to yourself> DU SEMS<think>, ME<fire> DE GANG NAS 'ONG<where has it come from>, GANG DU SONG(past tense of dro)<where has it gone>, GSOL PA<respectfully reply, offer a reply> ; BCOM LDAN 'DAS<conqueror> ZHUGS<to stay the staying of the fire> DE<that staying> NI<pointer word> TSOGS PA<gathering collection/grass wood>'I<of> DBANG GIS<through the power of/due to> BYUNG<it occurred> ,TSOGS PA<collection, gathering together of causes and conditions> DANG BRAL<loses, being divorced from> BAS<by> 'GAGS<stops ceases> TE<or>, 'GUM<to die> MO<.>,,

“Sister, ask yourself, ‘Where has the fire come from and where has it gone?’”

She replied respectfully; “O Conqueror, the staying of the fire stays because the causes were gathered together. When these causes are no longer gathered, the fire will end—it will die.”

BKA' STZAL PA<bespoke, granted "The Word">, SRING MO<sister>, ,DE BZHIN DU<in the same way> CHOS THAMS CAD<all things(its the same with every other thing in the universe)> KYANG(too, as well) TSOGS PA'I<collection gathering of causes and conditions> DBANG GIS<through the power of/due to> 'BYUNG<they occur>, TSOGS<gathering of all causes> DANG<and> BRAL BAS<deprived of> 'GAGS TE<stops>, 'DI LA<in this universe/here> CHOS<thing> GANG YANG<any(anything)> GANG NAS KYANG<anywhere> 'ONG BA'AM,<comes from> GANG DU'ANG 'GRO<goes> BA<has> MED<doesn’t exist>DO <.>,,

He granted her this reply: “Sister, in the same way, all things in the universe come from causes and conditions. When they are deprived of those causes and conditions, they will end. Therefore nothing in the universe ever comes from anywhere at all. And nothing in the universe ever goes anywhere either.

SRING MO<Oh (vocative case, (means to call, like vocalize for vocative)) sister>, ,'DI LTA STE <its like this> , MING<name> DANG<and>, GZUGS<form> LA BRTEN NAS<due to that> MIG GI RNAM PAR SHES PA<consciousness(awareness) of what you see or of the eye or visual> 'BYUNG<occurs> YANG<but> MIG GI RNAM PAR SHES PA<eye consciousness> LA SKYED PAR<to produce> BYED PA<that which produces>'ANG<neither> MED<there is nothing which produces>, neither is it...nor... 'GAG<stop> PAR BYED PA'ANG MED<nor is there anything which stops it>, GANG DU'ANG<with anything at all> GSOG<make things happen> PA MED, <not> (there is not)

“O Sister, it’s like this: what you see arises due to name and form. But there is nothing at all that creates what you see and nothing at all that stops it. There is nothing at all making this happen.

PHUNG PO <the heaps> GANG LAS KYANG<from anything at all> 'ONG BA'AM, 'GRO BA'ANG MED LA, don’t come from anything at all nor do they go anywhere either.

“The heaps don’t come from anywhere at all, and they don’t go anywhere either.

GANG < GI RNAM PAR SHES PA<the consciousness of any sense> 'I RKYEN GYIS <by that factor>LAS<karma> MNGON PAR 'DUS BYAS<collect> NAS<and then> KHAMS GSUM<three realms> DU<in (in the three realms) 'BRAS BU<result> RNAM PA<types> GSUM GYIS<three types of results> (White, Black and Mixed Karma) (this life, next life, lives after)'BRAS BU<result> NYE BAR STON<are exhibited> TE<:>,

“Our awareness of any of these senses causes us to collect karma in the three realms, and then the results of these karmas come to us in any of the three different ways.

'BRAS BU<result> DE>that>'ANG<is moreover> STONG PA<empty>, 'ONG BA MED PA<never comes>, 'GRO BA MED PA<nor goes>, SUS<by anyone> KYANG <at all> MA SKYES PA<not created>, SUS KYANG MA BKAG PA< not stopped by anything> STE<:>,

“Those results, moreover, are empty. They never come or go. They are not created or stopped by anything or anyone.

SRING MO<Oh sister>, CHOS THAMS CAD<every existing thing> NI RANG BZHIN GYIS 'GAGS PA'O,,<empty of any nature of its own> (any nature it could have had is cancelled...) somehow convey “nature is cancelled”...(GAG=stop normally)

“O sister, any nature, any existing thing could have ever had has been cancelled.

DE BZHIN DU <in he same way>RNA BA <ears>DANG,<and> SGRA DANG<sound and>, SNA DANG<nose and>, DRI DANG<smell and>, LCE DANG<tongue and>, RO DANG< taste and>, LUS DANG,<body and> REG BYA DANG<touch and >, YID DANG <mind and>, CHOS RNAMS<knowable things> LA RTEN NAS <depending on them> YID KYI RNAM PAR SHES PA <awareness of your mind>BYUNG <has come>YANG <however>YID KYI RNAM PAR SHES PA <awareness of your mind>DE LA<it has> SKYED PAR BYED <nothing that could produce it>PA'ANG<and> MED<nothing (from line before), 'GAG PAR BYED <nothing that could stop it>PA'ANG <and>MED<nothing>, GANG YANG<nothing at all> GSOG PA<could compose it>'ANG MED,<nothing>

“In the same way the awareness of your mind depends on the ears and what they hear; the nose and what it smells; the tongue and what it tastes; the body and what it touches; and the mind and what it thinks. But the awareness of your mind has nothing that could produce it and nothing that could stop it and nothing that could make it happen.

PHUNG PO <the heaps> GANG LAS<from> KYANG<anything at all> 'ONG BA<to come>'AM<neither>, 'GRO BA<do they go anywhere>'<ANG MED <do not>LA<but> YID KYI RNAM PAR SHES PA<awareness of your mind>'I RKYEN<factor> GYIS<due to> LAS<karma> MNGON PAR 'DU BYAS<you collect> NAS<and then> KHAMS GSUM <3 realms> (1. desire 2. form 3. formless )DU<in> 'BRAS BU<results> (1. this life, 2. next life 3. anytime)RNAM PA GSUM <of the three kinds> GYIS<through> 'BRAS BU<fruit/result> NYE BAR STON<exhibit/display> TE,<:>

“The heaps have come from nothing and they are going nowhere. But due to the awareness of your mind, you collect karma. And then this karma shows you the three kinds of results in the three realms.

'BRAS BU <result>DE'ANG<that furthermore is> STONG PA<empty>, 'ONG BA MED PA<it never comes>, 'GRO BA MED PA<it never goes>, SUS KYANG< no one at all> MA BSKYED PA<has produced it>, SUS KYANG< no one at all> MA BKAG PA< stops it> STE<:>, SRING MO<sister>, CHOS THAMS CAD<all existing things> NI RANG BZHIN GYIS<their own nature> 'GAGS PA<devoid of >'O,,<major stop(.)>

“But those results are empty. They never come and they never go. No one at all has created them. And no one at all has stopped them either. Sister, nothing in the universe has any nature of its own.

SRING MO, <oh sister>'DI LTA STE<its like this>, DPER NA<for example>, SHING<tree or wood> DANG<and>, PAGS PA<skin> DANG<and>, DBYUG GU<drum stick> LA'ANG BRTEN<also due to>, DE<that (sound)> SKYED PA<produced> 'I MI'I<of a person> RTZOL BA<effort> LA'ANG BRTEN NAS<but also due to the effort of the person who is playing it> RNGA'I<of a drum> SGRA<sound> 'BYUNG<occurs> STE<:>,

“O sister, it's like this. Consider the sound which is produced from the frame, the skin, and the stick of a drum—as well as the effort of the person who strikes it.

RNGA'I<of a drum> SGRA<sound> DE<that> 'DAS PA<past>'ANG STON<exhibit/display>, MA 'ONGS PA<not come yet, future>'ANG STON<exhibit/display>, DA LTAR<present> BYUNG<occurred> BA'ANG<is also> STON <exhibited> STE<:>,

“There is the sound of the drum which is past. There is the sound of the drum which is future. There is also the sound of the drum which is occurring in the present moment.

SGRA NI <sound> SHING<wood or frame> LA'ANG<within> MI<not> GNAS<stay>(doesn’t stay) You cant find the sound of a drum within the frame of a drum, PAGS PA <skin of a drum> LA'ANG MI GNAS <neither does it stay or reside within the skin of a drum>, DBYUG <stick of drum>GU LA'ANG MI <neither does it reside within> GNAS<,

“But you can't find the sound of the drum inside the drum. It doesn’t live within the frame, it's not hiding in the skin, nor is it waiting in the stick.

MI'I<persons hand> LAG PA<hand> LA'ANG MI GNAS MOD KYI(but)< neither does it stay in the hand of the person, admittedly, one would have to admit), 'ON KYANG <none the less> DE'I RKYEN GYIS <due to those different factors> SGRA 'DOGS TE, <sound is produced>

“Nor does it rest within the hand of the person who plays the drum. And yet, you have to admit, when all of these things come together, somehow the sound itself is born.

GANG<which is also produced> SGRA DE 'DOGS PA'ANG STONG PA <the sound which is thereby produced is also empty>, 'ONG BA MED PA, 'GRO BA MED PA, <never comes and it never goes> SUS< by anyone> KYANG MA BSKYED PA <,it is not produced by anyone at all> SUS KYANG MA BKAG PA STE<nothing can start it and nothing can stop it>, SRING MO<sister>, CHOS THAMS CAD NI RANG BZHIN GYIS 'GAGS PA'O<nothing in the universe has any nature of its own>,,

“And that sound which is produced is empty. It never comes and it never goes. It was created by no one. Nothing can start it and nothing can stop it. Sister, nothing in the universe has any nature of its own.

SRING MO<sister>65, DE BZHIN DU <in the same way>CHOS THAMS CAD<all things> NI RKYEN<contributing> GYIS KHA NA LAS PA (future result, outcome, destiny, evolution) STE, 'DI LTAR MA RIG PA DANG, (ignorance) SRED PA (misperception that triggers karma at moment of death) DANG , LAS (karma) DANG, RNAM PAR SHES (consciousness) B PA'O <you should understand that>;

“In the same way, all things arise due to causes and conditions. Not unlike ignorance, craving, karma, and consciousness. Sister, you must understand this.

;CHOS DE DAG<all those things> YOD NA<if they exist> 'CHI 'PHO DANG<to die and move on>, SKYE BA <birth>'DOGS(can also mean, we say or it can be called, it is,,,,((we say that you dies and you move on))((we label or call it sound)) TE<they occur>, GANG 'CHI 'PHO DANG, SKYE BA 'DOGS PA DE'ANG STONG PA<what we call death and moving on and being born are all empty>, 'ONG BA MED PA, 'GRO BA MED PA, <they don’t come from anywhere and they don’t go anywhere> SUS KYANG MA SKYES PA, SUS KYANG MA <it has not been produced by anything at all> BKAG PA STE<it hasn’t been stopped by anything>,

“If these things are present you will die and move on and then be born once again. But this same dying and moving on, as we call it, this same being reborn, are all empty. They don’t come from anywhere and they don’t go anywhere either. They have never been produced and nothing can stop them.

SRING MO<sister>, CHOS THAMS CAD NI RANG BZHIN GYIS 'GAGS PA'O<they are devoid of having any nature of their own>, ,SRING MO, DE LTAR <that way> SUS<anyone/whoever> RNGA<the drum> SGRA'I<the sounds of the drums> TSUL<the way it works> RAB TU<really> SHES PA<anyone who really understands the sound of the drum> DES STONG PA NYID RAB TU SHES SO<really understands emptiness),

“Sister, nothing in the universe has any nature of its own. Anyone who really understands the way that the sound of the drum works, really understands emptiness.

,SUS(long s) STONG PA NYID RAB TU SHES PA DES MYA(nya) NGAN (ngen) LAS 'DAS PA<nirvana> RAB TU SHES SO,<anyone who really understands emptiness really understands nirvava> ,SUS (sue) MYA(nya) NGAN LAS 'DAS PA RAB TU SHES PA DE <any person who really understands nirvana, THA SNYAD (nye high and short) <a term> RNAM PA SNA TSOGS(tsok)various types> KYIS<by> THA SNYAD (nye) 'DOGS<to label something with a term>

KYANG <also>DNGOS PO <working thing>GANG (kang, brazil) LA'ANG MNGON PAR ZHEN PA <totally grasped or clairvoyance> MED DE<doesn’t exist>,

“Anyone who really understands emptiness really understands nirvana. And anyone who really understands nirvana really understands that we can label things with all sorts of different names, and yet still have no belief in any object at all.

BDAG GI 'DI DANG (tang brazil)<self of this and>, DE(te brazil) NI BDAG GO(“)<me> ZHE 'AM<to say “me”> or, SEMS CAN<”living being”> NO ZHE 'AM(or a “living being”, SROG (tsok) GO<”living creature” ZHE 'AM, GSO BA'O (so wa o)<the one who is sustained) another word for living being) ZHE 'AM, SKYES BU'O (someone who was born) means living creature, change the other one ZHE 'AM, GANG ZAG<person> GO ZHE 'AM, SHED<born from a womb LAS SKYES SO <born from the womb> ZHE 'AM, SHED BU'O < ZHE 'AM,

“They have no belief that anything is ‘mine,’ and they have no belief that ‘this is me.’ They don’t believe that there is a ‘living being,’ or that there is any ‘creature with life,’ or that there is any ‘being who is sustained,’ or that there was ‘anyone who was born,’ or that there is any ‘person,’ or that there is any ‘entity who came to live,’ or that there is any ‘living entity.’

BYED PA PO<the doer> ZHE 'AM, BYED DU 'JUG PA PO <the one who engages in an act> ZHE 'AM<they also>, LEN PA PO ZHE 'AM<they also (the one who takes birth>, 'DOR BA PO <and the one who gives it up> ZHES<who are called> DE MNGON PAR ZHEN PA<to believe in, or be attached to> MED PAR<without that kind of attachment)

“They don’t believe that there is any ‘doer,’ they don’t believe that there is anyone who ‘consciously engages in an action,’ they don’t believe that there is ‘anyone who takes up an action,’ and they don’t believe that there is anyone ‘who gives up an action.’

CHOS STON (tun, “n” usually umlouts the vowel in front of it) <to teach the dharma>(without any belief in those things>, CHOS RAB TU STON<to teach the dharma perfectly>, YANG DAG PA'I MTHA'(tha) (possibly nirvana realization kind) STON<teach, emptiness, the end of all things>, YANG DAG PA'I MTHA' RAB TU STON TO<to teach emptiness perfectly>,

“Without believing in any of these things, they nonetheless teach the Dharma. They teach the Dharma perfectly. They teach the final end of things, and they teach the final end of things perfectly.

,SRING MO, 'DI LTA STE<it is like this>, DPER NA<for example>, RI MO MKHAN (khen) <an artist> GYI <of>SLOB MA < student>ZHIG (shik)<one> GIS <by a disciple of an artist> RAS (ray)<canvas>(cloth) BCOS MA <prepared>(a canvas which has been prepared) SHIN TU <very much> PHYI BDAR wipe clean BYAS PA'AM <to do like that>, SHING LEB BAM <a plank or a board>, RTZIG NGOS (ngu)<surface of a wall> SHIN TU<very much> PHYI BDAR<wipe it clean> BYAS BA,<to do it> ZHIG (shik) LA<to a>

“Sister, it’s like this: imagine a student of a master painter who takes a canvas that's been carefully prepared, wiped smooth and clean. Or a wooden board, or the surface of a wall. To something like that, paint can be applied.

TSON SNA TSOGS<various colors> 'GYED <to spread> CING <and> GZUGS KYI <images> RNAM PA GANG <fill the canvas up> DANG<and>, GANG 'DOD PA,

“Various colours are spread across it, and all kinds of forms and images fill the surface,

whatever the artist wishes to appear.

'DI LTA STE (here is how it is), SKYES PA'I GZUGS GYI RNAM,PA'AM; (the form of a man) or BUD MED KYI GZUGS KYI RNAM PA'AM, (form of a woman or) GLANG PO CHE'I GZUGS KYI RNAM PA'AM, (form of an elephant or) RTA'I GZUGS KYI RNAM PA'AM,(form of a horse or) BONG BU'I GZUGS KYI RNAM PA DANG, (form of a mule)

“Here is how it is: it could be the form of a man, or the form of a woman, or the form of an elephant, or the form of a horse, or the form of a mule. Any of these forms may appear.

DE DAG YAN LAG DANG, (their major limbs) NYING LAG DANG, (their minor limbs) DBANG PO THAMS CAD MA TSANG BA MED PA(without leaving anything out) DANG,(all their various organs) TSEGS CHUNG NGUS (with little effort) MNGON PAR SGRUB (execute a drawing) CING 'DRI STE, (and paint)

“And of those, their major limbs, their minor limbs, and every single one of their sense faculties, can be drawn and painted in full detail with just a little effort.

MNGON PAR SGRUB PAR BYED KYANG, DE LA there CHOS GANG YANG any actual thing at all RI MO MKHAN artist (‘s)GYI (‘s)LAG PA '(hand) AM (or), SEMS (mind)LAS (from) GZUGS (physical form) SU (as) 'PHOS PA (moved out) MED (there is nothing which has) MOD KYI, (admittedly)

“Yet, even if the artist manages to execute the image in full detail, there is no actual living thing there. Nothing from the artist’s hand, nor from their mind has moved into the form.

'ON KYANG however DE'I RKYEN GYIS due to those things GZUGS 'DOGS(project)(can to apply a sticker or tag on something, can mean to put clothes on , to hang clothes on someone)( key word in describing how we project things onto things…you “dok” something and see a “pen”. TE,

“However, due to those causes and conditions, a form appears. We label it, we project onto it and call it something.

(we name it that particular form) GANG GZUGS DE 'DOGS PA What we call a particular form DE'ANG (but) STONG PA (its empty (of being an actual horse),

'ONG BA (coming) MED PA (it has no); 'GRO BA MED PA, (it has no going) SUS (by anyone) KYANG MA BSKYED PA, (it has not been started by anyone) SUS KYANG MA BKAG (past tense)PA STE, (it has not been stopped by anyone)

“But whatever you call this thing, it’s empty of being that thing. It hasn’t come from anywhere and it’s not going anywhere. It hasn’t been created by anyone and it isn’t going to be destroyed by anyone.

SRING MO, sister ,CHOS THAMS CAD (all things in the universe) NI RANG BZHIN GYI 'GAGS (future tense, or present tense) (devoid of any nature of their own) PA'O,

“Sister, all things in the universe are, by their very nature, already gone.

,SRING MO, (sister) ,DE BZHIN DU (similarly) BSOD NAMS SU NYE BAR 'GRO BA (which is going to result in a good life)'I MNGON PAR 'DU BYED (deed) PA RNAMS (s)YOD NA, (if you have) 'DI LTA STE,(its like this:)

LHA'AM, (gods or) MI'I (humans) NANG DU (among) BSOD NAMS SU NYE BAR 'GRO BA'I LUS (the body of a good life) MNGON PAR GRUB (you will achieve) KYANG (but), DE LA (for that person) GANG(anything) 'JIG RTEN 'DI NAS (from this world) 'JIG RTEN PHA ROL TU (to the next world) 'PHO BA (which moves on) NI RDUL (an atom) TZAM YANG (even an atom) MED (doesn’t exist) MOD (admittedly) KYI (nonetheless),

“Sister, it’s like this: if you have the seed which will result in a good life, then you will be born with a body shaped by your good deeds among gods or humans. But nonetheless, we must admit, nothing transfers from this life to the next, not even the smallest particle. Yet still, it appears as though it does.

'ON KYANG (however) MNGON PAR 'DU BYED PA (actions) 'I RKYEN GYIS (due to them) SKYE BA (rebirths) SNA TSOGS YOD DE (not so wide variety),

SKYE MCHED (doors of sense) ( 3 ways of dividing a being…first chapter of abhidharma kosha, you could divide in two 5 heaps or 12 doors of sense or 18 categories) YOD PA 'I LAS SU (really should be body LUS not karma LAS) RNAM PAR RIG GO (you should understand) ,

“However, due to the conditions created by your actions, many kinds of rebirths arise. You should understand that these take place in a body possessing the twelve sense doors.

DE BZHIN DU (similarly) BSOD NAMS MA YIN PAR NYE BAR 'GRO BA (which will result in a unhappy life) 'I 'DU BYED RNAMS (actions) YOD NA (if you have), 'DI LTA STE (it will be like this:), SEMS CAN DMYAL BA (a hell being) 'AM (or), DUD 'GRO (those beings who travel bent over)'I SKYE GNAS(a birth as) SAM (or), GSHIN RJE (lord of death)'I 'JIG RTEN(realm) (world of the lord of death) NAM(or) ,

LHA MA YIN(near pleasure being) RNAMS SU (as these) BSOD NAMS MA YIN PA'I LUS (a body in an unhappy life) MNGON PAR 'GRUB (you may achieve) KYANG (but) DE LA (for them) GANG(anything) 'JIG RTEN (world) 'DI NAS (from this) 'JIG RTEN PHA ROL(the world hereafter) TU (to) 'GRO BA (which goes) NI RDUL TZAM (even an atom) YANG (neither) MED (isn’t) MOD(admittedly) KYI (but), 'ON KYANG (none the less) MNGON

“Similarly, if you possess actions that are dark or harmful, you will be born into a body of suffering. You may appear as a hell being, an animal, a hungry ghost, in the world ruled by the Lord of Death or as a tormented demi-god. And even in this case, not a speck from this world travels forward. Although, it seems as though it does.

PAR 'DU BYED PA'I RKYEN GYIS (due to your actions) SKYE BA (rebirths) SNA TSOGS ( a wide variety of) YOD DE (there are: ) , SKYE MCHED (doors of sense)YOD PA’I (which possesses) LUS SU (as a body) RNAM PAR RIG GO(you should understand) ,SRING MO,

“Sister, once again, due to your own actions, there are many kinds of rebirth. You should understand that they arise wherever there are bodies possessing the doors of sense.

(sister) 'DI LTA STE (its like this), DPER NA,(for example) KLU (naga) RNAMS (s) KYI (should be kyis) by the nagas KLU'I (of a naga) MTHUS (by the power) SPRIN (cloud) GYI (of) TSOGS (gathering) RGYA CHEN PO (massive) 'BYUNG (happens) STE (:) , SPRIN (cloud) GYI (of) DRA BAS (by a network) DE DAG GIS (by those) SA (the earth) KHEBS (covers) the nagas use the power of a naga to cover the earth with a vast network of clouds PAR BYAS (having done that) NAS CHAR CHEN PO (great rain comes) RGYA CHER (wide spreading) 'BEBS TE (dropped the rain, caused the rain to fall, sent the rain), CHAR CHEN PO (great rain comes) RGYA CHER (wide spreading) PHAB (sent) NAS (when they have) KYANG (and) SGANG (the highlands)DANG, GSHONGS (the valleys) NGOMS PAR (satisfied, sated fulfilled etc…) BYED DE (they make them),

SGANG DANG GSHONGS NGOMS PAR BYAS NAS, Once they have satisfied the highlands and the lowlands SLAR (back) 'GRO'(go) (clouds recede) ANG (and) DE DAG (those) KLU (naga) 'I LUS (body) SAM (or), SEMS (mind) LAS (from) BYUNG BA(came) 'ANG MED(not) MOD KYI (admittedly) , KLU (naga) RNAMS (s)KYIS (by) KLU'I (naga’s)MTHU (power)NYID (only, just) KYIS (by) (only by the power) SPRIN (cloud)GYI TSOGS(gathers) RGYA CHEN PO(wide spread) 'BYUNG (happens) NGO , ,

“Sister it's like this: take for example the massive clouds that are gathered together by the power of the nagas. The nagas use their mystic power to cover the earth with this vast network. Due to this, a heavy rain comes and drenches the highlands and the lowlands completely. Then the clouds move on again. But one must admit the clouds that formed and the rain that fell did not come from the body or the mind of the naga. It is only the power of naga that caused the gathering of the clouds.

SRING MO;(Sister) ;DE BZHIN DU (similarly)BSOD NAMS SU 'GRO BA'I (which will lead to a good life) MNGON PAR 'DU BYED PA (actions) YOD (have) NA (if) , 'DI LTA STE (its like this, here is what will happen), LHA'AM,(the gods) MI' (humans) I NANG DU (among) BSOD NAMS SU NYE BAR 'GRO BA'I LUS RNAMS (bodies in a happy life) MNGON PAR 'GRUB BO,( you will achieve)

“Sister, it’s the same for you: if your actions are filled with goodness and intention,  then you will take form in a body destined for joy, among the gods or among fortunate humans. You will be born into a life shaped by your karma if you have done deeds in this life which are good.

DE BZHIN DU (similarly) BSOD NAMS MA YIN PAR NYE BAR 'GRO BA'I (which will result in an unhappy life) MNGON PAR 'DU BYED PA RNAMS (actions) YOD NA (if you possess), 'DI LTA STE (here is what will happen), SEMS CAN DMYAL BA (hell being) 'AM (or), DUD 'GRO'I (animal) SKYE GNAS (birth) SAM (or), GSHIN RJE'I (lord of death) 'JIG RTEN (world) NAM, LHA MA YIN (almost gods) RNAMS SU (as them) BSOD NAMS MA YIN PAR NYE BAR 'GRO BA'I (in an unhappy life) LUS (body)MNGON PAR 'GRUB (you may achieve) KYANG

“Similarly, if your actions lead not to goodness but to sorrow, then you may find yourself born into a life of suffering. You will take form as a being in hell, as an animal, as a hungry ghost under the sway of the Lord of Death, or as one of the “almost gods,” powerful but plagued by inner turmoil.

(but) DE LA MNGON PAR 'DU BYA BA'ANG STONG PA(the thing which is achieved is not there), MNGON PAR 'DU BYED PA (the thing which does the achieving is not there), ,PO'ANG STONG PA, MNGON PAR 'DU BYED PA'I 'BRAS BU'ANG STONG PA'O, (and the result of the achieving is not there) (three spheres)

“But the thing which you will become is not there, the thing which becomes that thing is not there and the result of what you have become is not there either.

,SRING MO,(Sister),MI G-YO BAR <unwavering karma that you collect in one of the three realms that cannot lead to birth in another realm, which without fail results in a birth in one of the higher two realms>'GRO BA< birth>'I MNGON PAR 'DU BYED <seeds which will result in>PA RNAMS YOD NA<if you possess them> GZUGS MED PA <births, experiences in the formless realm> RNAMS SU <in or as> RNAM PAR SHES PA <consciousness> MTSAMS SBYOR<close the border, cross over into a new life> TE, GANG GIS RNAM PAR SHES PA DE <what causes the consciousness to cross over into a new life> GZUGS MED PA RNAMS SU <into a birth or experience in the formless realm> MTSAMS SBYOR BA <cross over> DE'ANG <that is> STONG PA<empty> , GANG RNAM PAR SHES PA<and also the consciousness which does the crossing> DE GZUGS MED PA< into the formless realm> RNAMS SU < in or as> MTSAMS SBYOR BA<cross over> DE'ANG < that also>STONG PA'O<is empty>,

“Sister, even if you hold the unshakable karma that guarantees a high rebirth into a pure or formless realm, both the cause that sends your consciousness there, and the consciousness that goes are empty of any fixed or separate existence. What makes it cross and the thing that crosses is empty.

DE CI'I PHYIR<why is that?> ZHE NA< you may ask>, SRING MO<Sister>, ,CHOS THAMS CAD <all things in the universe, nothing in the universe …> NI <are> NGO BO NYID <essence of their own> KYIS <of> STONG PA'I<empty> PHYIR TE<because>, 'ON KYANG<but still> CHOS RNAMS<all things> 'DOGS SO< called what they are> MKHAS PA <wise man> RNAMS<plural> NI<emphasizes> DE LA<to them> MNGON PAR MI ZHEN<they don’t believe in them> TE, MNGON PAR ZHEN PA MED PAS<because they don’t have any belief in things> MI RTZOD<argue, get into conflict> DO<.>, ,RTZOD PA<get into conflict> MED PA<not> NI DGE SBYONG<of a virtuous life> GI CHOS<practice> KYI MCHOG<highest form> GO ,

“Sister, you may ask, ‘Why is that?’ Because nothing in this world has any essence of its own. Still, all things are called what they are. But the wise do not believe in them. If you don’t believe in something in the wrong way, you can't get into a fight about it. And without fighting they are able to practice the highest form of wisdom.”

GSOL PA<she said(bespoke)> (past tense), 'DI LTAR <like this> BCOM LDAN 'DAS <the Conqueror> KYIS <s is always “by”> CHOS ZAB MO <profound teaching> BKA' <word> STZAL PAS (s on the end makes it “by” so it reads because the Buddha has spoken this profound instruction) <honorific for pronounce or state> (“give the word”), BCOM LDAN 'DAS <O Conqueror> (she is addressing him here), BDAG KYANG <also> CHOS 'DI DAG <these instructions> LA <towards> SHES RAB <wisdom> KYI <of> MIG <eyes> (eyes of wisdom) 'JUG <enter> STE <:>, SLAR <rethink> ZHING <and>YID <mind>GNYIS (two minds, doubt) MA MCHIS , THE TSOM <doubt> MA MCHIS SO<.> <don’t have>, ,

She bespoke the following words: “O Conqueror, I no longer have doubt now that my eyes have been opened to this wisdom.

BCOM LDAN 'DAS, <O Conqueror> (vocative) BDAG SNGON <before> NI <emphasizes on before >CHOS <teachings> 'DI DAG <these teachings> MA<not> THOS PAS(makes it “because I never heard this kind of teaching before” <heard> (I never heard this kind of teaching before)THE TSOM <doubt> MCHIS , ,

“I was unsure before because I had never heard this kind of teaching.

DE NI <DA NI? Possible misspelling> <now> BDAG RGAS<the s on this makes it past tense of aging which makes it “now I am old”>, BDAG 'KHOGS<hollow inside>, BDAG SDUG BSNGAL, BDAG DBUL, BDAG MGON MA MCHIS TE, BDAG MI<not> 'TSO <alive or livelihood> <ZHING<and> 'GUM<die> MI <not>MNGA'O<have>, ,

“Now I am old, I am hollow inside, I am in pain, I have nothing, I have no one to protect me, I have no livelihood, but I will not die.

BCOM LDAN 'DAS, <O Conqueror> BDAG GIS < by me> CHOS<teaching> 'DI <this> THOS PAS <because I heard this teaching> 'DI<this> NA <in> RGAS<aging> PA'AM, DBUL BA'<being destitute> AM, BDE PA<misspelled, should be BDE BA><feeling good physically or goodness or pleasure> 'AM, NAD <sickness> MA MCHIS PA'AM <or>,

NA BA'<sickness> AM<or>, PHYUG PA'<richness, wealth, the condition of being rich> AM<or>, DBUL BA <being poor> GANG YANG <any of them at all> MA MCHIS SO ZHES <which is to say> BDAG<being me> TU<as> (as being me) 'DU SHES <conception> DANG <from> BRAL <free of/from> BAR GYUR TO, , (this goes to the top…I have become free from thinking I am me and therefore I do not have…sickness, etc) (Sister stops speaking here)

“I have heard your teaching and become free. I no longer see myself as aging or abandoned. For I am neither rich nor poor, good nor bad. I have let go of the idea that any of it belongs to me. I have become free from thinking I am ‘me’ and in that freedom there is no suffering.”

Translator's Note: After everything — after this luminous, fierce, crystal-clear exchange between the Buddha and the old woman — the text takes a turn I don’t entirely buy as being part of the original teaching. Listen, clearly she gets it. She sees through selfhood, time, aging, and pain. She dissolves the whole structure of suffering. And then suddenly, as you will read below, Ananda chimes in and the story veers off: a karmic backstory is followed by a eugenicist vision of utopia, which I have omitted along with offensive terminology, and interpreted as ‘without suffering’. The rant ends with a description of a gender transition into maleness as her “reward.” It feels like someone (a dude) was uncomfortable with the fact that the Buddha just granted something this profound to a woman — not only did she receive the highest teaching, but she spoke from within it. So this someone (in my opinion not the Buddha) wrote in a workaround, implying that a woman such as her was only able to reach that level of realization because she was his mother in the past. And next time around - don’t worry, she’ll be a man.

I don’t believe that part. Or rather, I believe the Buddha gave her the teaching — the deep, dangerous, world-cancelling one — and she understood it. I believe that shook something in the tradition. Because if a poor, elderly woman can cut through samsara without robes, rituals, or a male body — what then? The rest feels like narrative damage control. A patriarchal patch. For me, the sutra ends when she says, “I have become free from thinking I am ‘me’.” That’s it. That’s the liberation. The rest is mythmaking, and the myth betrays the wisdom she embodied just fine on her own terms.

DE NAS<and then> BCOM LDAN 'DAS <Conqueror> LA <to> TSE<time> DANG LDAN PA <who has or who possess’> (one who has time, refers to a junior monk) KUN(very) DGA(happy)' BOS <Ananda, the monk> 'DI SKAD <these words> (he heard these words spoken too) CES GSOL TO, (he respectfully address the Buddha in these words)

And then the junior monk Ananda who heard these words spoken respectfully asked the Buddha,

BCOM LDAN 'DAS, <O Conqueror> GANG GI SLAD DU< for what purpose> BCOM LDAN 'DAS KYIS <by the Conqueror> CHOS <teaching> KYI RNAM GRANGS <flavor, or version, this particular presentation of the dharma> ZAB MO <profound> 'DI LTA BU <like this> BKA' STZAL LA<and> <you have spoke, pronounced>,

“O Conqueror, why have you spoken such a profound presentation of the dharma?

DES <by Him, by You Lord Buddha> KYANG <and> 'DI LTAR <in a way that you have> RAB TU BTZAL BAS <since you have given such a great teaching> BUD MED< woman> 'DI <this> NI <particular> BSOD NAMS <merit> DANG LDAN PA <must be possessed of>, MKHAS PA< wise>, SHES RAB <wisdom> CAN <possessing> GYI RANG BZHIN CAN <have a nature of> LAGS PA <is somebody who> SNYAM< am thinking> BDAG BGYID <to myself> DO, ,

“I am thinking to myself that this old woman must be special, wise and possess great merit for you to have given such a great teaching to her.”

BCOM LDAN 'DAS < Conqueror> KYIS <by> BKA' STZAL PA <spoke>, KUN DGA' BO <Oh Ananda> DE DE BZHIN NO <that’s just how it is>, ,KUN DGA' BO <Ananda>, JI SKAD SMRAS PA<as you have said it> DE DE BZHIN TE <that’s just how it is>, BUD MED<woman> 'DI <this> NI< particular> BSOD NAMS <merit>DANG LDAN PA <is possessed of>, MKHAS PA <wise>, SHES RAB <wisdom> KYI RANG BZHIN CAN NO <possessing>,,

The Conqueror spoke. “ O Ananda. That’s just how it is. Ananda, as you have said, this particular woman has great merit and is wise indeed.

KUN DGA' BO, <O, Ananda> ,BUD MED <woman> 'DI <this>TSE RABS <lifetimes>LNGA BRGYA'I BAR DU<for 500> NGA'I <my>MAR <mother>GYUR <was> TE,

“Dear Ananda, this woman was my mother for 500 lifetimes.

KUN DGA' BO, <Ananda>NGAS TSE RABS<lifetimes> DE DAG DE DAG TU'ANG <also in those> BUD MED<woman> 'DI <this>BLA NA MED PA <unsurpassed>YANG DAG PAR RDZOGS PA'I BYANG CHUB<total enlightenment > TU <which would allow her to reach> DGE BA'I RTZA BA <store of virtue> BSKYED DO <helped her to create>, ,

“And because she was my mother, I helped her create the stores of virtue she would need to reach unsurpassed total enlightenment.

KUN DGA' BO,<Ananda> NGA BUD MED <woman> 'DI <this> LA <to> (to this woman)SHIN TU <very>YANGS PAR BYA BA <comfortable with(light hearted)> DANG<and> , DAD PA <faith> DANG <and>, GUS PAR GYUR <was respectful to> TO <.>, ,

“Ananda, I loved this woman, had faith in her and was respectful towards her.

'DI'ANG <and she>BDAG GI <her> BU <son>SPYAD PA <activity> GANG LA<to whatever> SPYOD PA'I <to behave>SPYAD PA <activity> DE LA <to that> BDAG GIS <by me>KYANG <also>SPYAD DE,

“Being her son, I behaved properly and whatever she asked me to do I did.

THEG PA <way> BDE BA'I <of ease>BLA NA MED PA<unsurpassed> YANG DAG PAR RDZOGS PA'I BYANG CHUB<total enlightenment> MNGON PAR RDZOGS PAR 'TSANG RGYA BAR BYA'O SNYAM MO, ,

“And I thought to myself I will reach unsurpassed total enlightenment.”

GSOL PA,<respectfully said> ,BCOM LDAN 'DAS<O Conqueror>, 'DI <this woman> CI'I SLAD DU <why> 'DI LTAR<like this> DBUL BAR <impoverished> 'GYUR <has become>,

Then Ananda respectfully asked, “O Conqueror, why is she like this then?”

BCOM LDAN 'DAS <Conqueror> KYIS <by> BKA' STZAL PA<replied>, KUN DGA' BO, <O, Ananda> BYANG CHUB SEMS DPA'<bodhisattva> SPYAD PA<activity> SPYOD PA NA GANG GI TSE<when I was following> BCOM LDAN 'DAS <the Conqueror> DE BZHIN GSHEGS PA <The One Gone Thus> DGRA BCOM PA <The Enemy Destroyer>YANG DAG PAR RDZOGS PA'I SANGS RGYAS <completely enlightened Buddha> 'KHOR BA 'JIG <named Destroyer of the Cycle> GI BSTAN PA LA <in his teaching lineage> RAB TU BYUNG BAR GYUR PA DE'I TSE <there was a lifetime in which>,

The Conqueror replied, “O Ananda, there was a time when I was not a Buddha and on the Bodhisattva Path. In this lifetime I wanted to get ordained in the teaching lineage of the completely enlightened Buddha, the One Gone Thus, The Enemy Destroyer, named Destroyer of the Cycle whom I was following.

KUN DGA' BO,<O Ananda> BUD MED <woman> 'DI <this> NGA'I <my> MAR <mother> GYUR TE< was> , DES<and she> 'DOD PAS< out of attachment> NGA <me> MA BTANG <wouldn’t let me go to get ordained> NAS DE'I PHYIR<and so> NGA <to me> ZA MA GCIG ZAN <a single meal> BCAD PA<denied> DANG<and> , DE'I 'OG TU <and then after that> 'DIS <she> 'DOD PAS<decided> NGA<me> BTANG BAR GYUR TE<to let me go>,

“O Ananda, this woman who was my mother would not let me go to become a monk out of her own attachment for me. And so I refused to eat a single meal. And then after that she decided to release me.

KUN DGA' BO,<O Ananda> ,'DI <this> LAS <karma> DE'I <of that> RNAM PAR SMIN PAS <it has now ripened and therefore> DE LTAR<its like this> DBUL BAR GYUR TO<she has become poor>,

“O Ananada, the karma of that action has ripened and therefore she has become poor.

,KUN DGA' BO, (O Ananda) 'DI NI< this life>, 'DI'I <of this woman>DBUL BA'I <being poor> THA MA<final> YIN TE <it is>,

“But Ananda, this is the last life in which she will be poor.

KUN DGA' BO < O Ananda>, BUD MED<woman> 'DI <this>, 'DI NAS<from this life> SHI 'PHOS NAS<after she has died and left> BCOM LDAN 'DAS <the Conqueror> YANG DAG PAR RDZOGS PA'I SANGS RGYAS <The Totally Enlightened Buddha> 'OD DPAG MED< Limitless Light(Amitabha)> KYI (his)SANGS RGYAS KYI ZHING<Buddha paradise> 'JIG RTEN GYI KHAMS<realm> BDE BA CAN <Heaven of Happiness> DU <in that Heaven> BUD MED<woman> KYI <of a> DBANG PO <sexual organ> LA <towards it> 'DOD CHAGS <desire> DANG BRAL NAS <she will lose and then> SKYES PA'I <male’s> DBANG PO<sexual organ> THOB PAR GYUR TE<she will attain>,

“O Ananda, after she has died and left she will be born in the Buddha Paradise known as Heaven of Happiness of the Enlightened Buddha known as Limitless Light. In that Heaven she will have given up her desire to be a female and so become male.

DER SKYES NAS <and once she has been born there> SANGS RGYAS<Buddhas> BCOM LDAN 'DAS <Conquerors> GRANGS MED<innumerable> DPAG TU MED<beyond imagination> CING <and> BSAM GYIS MI KHYAB PA< inconceivable> LA <to them> MCHOD PA BYED PAR 'GYUR, <she will make offerings>

“Once she has been born there, she will make offerings to an inconceivable number of Buddhas beyond imagination.

SEMS CAN <suffering beings> GRANGS MED< innumerable> DPAG TU MED <beyond imagination> CING<and> BSAM GYIS MI KHYAB PA<inconceivable> DAG <pluralizer> BYANG CHUB <enlightenment> LA <to> (BKOD B PAR 'GYUR, (she will lead)??

“And then she will lead an inconceivable number of suffering beings beyond imagination.

SEMS CAN <suffering beings> GRANGS MED<innumerable> DPAG TU MED <beyond imagination> CING<and> BSAM GYIS MI KHYAB PA<inconceivable> DAG <pluralizer> BYANG CHUB LA <to enlightenment>YONGS SU <totally> SMIN PAR <ripe> BYED PAR<make> 'GYUR<she will>,

“And then she will totally ripen an inconceivable number of suffering beings beyond imagination to enlightenment.

SEMS CAN <suffering beings> GRANGS MED DPAG TU MED CING BSAM GYIS MI KHYAB PA DAG BYANG CHUB LA 'GOD PAR 'GYUR, (she will lead)

SEMS CAN GRANGS MED DPAG TU MED CING BSAM GYIS MI KHYAB PA DAG

BYANG CHUB LA BKOD NAS, (and once she has lead them)

“She will lead immeasurable, inconceivable numbers of suffering beings to enlightenment and set them firmly on the path to awakening.

DA STE <from now> BSKAL PA<eons> BRGYA STONG PHRAG DRUG CU RTZA BRGYAD<6,800,000> NA<in> STONG GSUM GYI STONG CHEN PO'I 'JIG RTEN GYI KHAMS<from among the three kinds of galaxies, the kind with a billon planets> 'DI NYID DU<here in this one>, DE BZHIN GSHEGS PA <The One Gone Thus> DGRA BCOM PA <The Enemy Destroyer> YANG DAG PAR RDZOGS PA'I SANGS RGYAS <The Totally Enlightened Buddha> BYANG CHUB<enlightenment> KYI<of> YAN LAG<component of (enlightenment)> GI ME TOG BYED<makes a flower> CES BYA BAR<named> 'GYUR TE,

“From this very moment, for 6.8 million eons, in this world-system of a billion worlds, she will become a fully awakened Buddha, one gone beyond, destroyer of inner enemies, perfectly complete, and she will be known as Flower Maker, a living branch of enlightenment.

KUN DGA' BO (O Ananda), SUM CU RTZA GSUM PA'I (The Heaven of the 33) LHA RNAMS (worldly gods) KYI (of) LONGS SPYOD (objects of enjoyment) DANG(and), YONGS SU SPYOD PA (activities) JI LTA BA BZHIN DU (just as) SANGS RGYAS (Buddha) KYI (of) ZHING (paradise) DE'I ( of that) SEMS CAN RNAMS (living beings) KYI (of) LONGS SPYOD (objects of enjoyment) PA DANG(and) , KUN SPYOD PA(activities) DE'ANG ( those as well) DE 'DRA BAR 'GYUR RO(they are the same), , (here He is describing a Buddha who is not really ruling over a Buddha Paradise but a planet of humans who are experiencing a Heaven on Earth so to speak. Consider the objects of the…

“O Ananda, just as the gods of the Heaven of the Thirty-Three enjoy pleasures and engage in all manner of delight, so too will the living beings in that Buddha’s paradise enjoy the same delights, and their lives will be filled with just such activities.”

BCOM LDAN 'DAS (Conqueror) KYIS (by the) DE SKAD CES (those words) BKA' STZAL (He pronounced) TE (and then); BDE BAR GSHEGS PAS (by the one gone to bliss) DE SKAD (those words)GSUNGS ( he spoke) NAS(and then), STON PAS (by the Teacher) GZHAN YANG (more over) 'DI SKAD (the following words) BKA' STZAL TO (He pronounced), he said that and then having said that he said the following…

By the Conqueror, those words were pronounced. Then, by the One Gone to Bliss, those same words were spoken. And then, by the Teacher, moreover, these additional words were pronounced.

,NGA'I (of me) MDUN NA (in front of) THAL (dust or dirt) SBYAR (covered with) GANG (the person) 'DUG PA (who is), ,RGAN MO (old lady) 'DI (this) LA (at her) KUN DGA' (Ananda) KHYOD (you)LTOS SHIG (take a look at) ,

“Who is this person covered with dirt in front of me? Ananda, take a look at this old lady.

,'DI NAS (from this) MI (person) YI (of) DAM PA (highest) SANGS RGYAS (Buddha) 'GYUR (she will become), BYANG CHUB (enlightenment) YAN LAG (component/branch) ME TOG (flower) BYED (maker of flowers) CES BYA (she will be called),

“After having departed from this life she will become the highest of beings, a Buddha. She will be called ‘maker of flowers who is an integral part of enlightenment’.

,'DI NI (this old lady)BUD MED (woman) DNGOS PO (condition) 'DI (this) SPANGS (will give up) NAS (and then), ,BDE BA CAN (heaven of happiness) GYI (of) 'JIG ,RTEN KHAMS (realm) SU (preposition cause the last word ended in S same as LA) ((to)) 'GRO (she will go) ,RGYAL BA (Victorious Buddha) TSE DPAG MED (amita+ ayus=amitayus) DE (that deity) BSNYEN BKUR (will honor) NAS (and then),

“She will give up the condition of being a woman. After she gives up this condition she will go to the realm of the heaven of happiness. And then she will honor the victorious Buddha called Amitayus.

,KHAMS (realms) GSUM (three) RGYAL BA (victor) MTSUNGS MED(matchless) SANGS RGYAS(Buddha) 'GYUR (she will become), 'JIG RTEN KHAMS (realms) GZHAN DAG (other realms) NA(upon) GANG (who) BZHUGS PA(live or reside), ,DRANG SRONG ( saints) CHEN PO (great)((great saints)) 'JIG RTEN(world) DON (goals) MDZAD PA (accomplish) ,

“She will become the matchless Buddha and the victor over the three realms. In the other worldly realms, she will honor the great saints who accomplished the goals of those realms.

,RNAM 'DREN(guides) DE DAG (those) LA (to)YANG (and when) BSNYEN BKUR (she has paid respect) NAS(when from “and when”), ,'DI NAS (from here, (when she has left this life) MTSUNGS MED(matchless) MI (person) MCHOG (highest) SANGS RGYAS(Buddha) 'GYUR, (she will become) ,DE DAG (those beings)KUN (all) LAS(from) CHOS (dharma)KYANG( also) THOS (listen) GYUR(she will) NAS(and then),

“Then when she has paid respect to those guides, she will then pass from that world and become a matchless Buddha, highest of all beings. She will listen to the dharma from Amitaius and all these saints.

,BSAM PA (state of mind) DAG (with a pure) PAS (with a pure) DE BZHIN (as they have taught her) 'GRUB PAR 'GYUR, (she will carry out) ,BYANG CHUB (enlightenment) SEMS (mind) MCHOG (highest)((direct perception of emptiness)) MI BSKYOD (unwavering) GNAS (she will stay)NAS NI(and then) ,SEMS CAN (suffering beings) DPAG MED (limitless) CHOS (dharma) LA(in) SPYOD PAR BYED(she will get them to act),

“With a pure state of mind she will carry out the dharma that they have taught her. And then she will stay in the supreme, unshakable mind of enlightenment and cause a limitless number of beings to follow the dharma.

,DE (that) YI TSE NA (at that time) GANG DAG (people who) DMAN PA(are less fortunate) DANG(and) ,SNA TSOGS LUS (appear in bodies of suffering) DANG (and) KHA DOG NGAN PA( unpleasant) DANG(and), RMONGS (slow) DANG(and) 'THENG PO (PC) DE BZHIN (and also) ZHAR BA (lame) DANG(and) ,LAG RDUM (injured) MDZE CAN (someone who has leprosy) DE DAG (those types of people) 'BYUNG MI 'GYUR(there wont be any),

“Everyone will be perfectly free from suffering when she is the Buddha.

,NYI (sun) ZLA (moon) ME (fire) DANG (and) GLOG (lightning) DANG (and) NOR BU (jewels) RNAMS(all these things),DE DAG (those things) 'DI NI (DI NA? In this world) DE (that) TSE (time) ((in that time))'BYUNG MI 'GYUR (there wont be any), ,RNAM 'DREN (the guide of the world) BYANG CHUB YAN LAG ME TOG (whose name is…Buddha flower) GI (of her), ,THUB PA'I (of this able Buddha) 'OD (light) KYIS (by) KUN (all) TU GSAL BAR(illuminate) KHYAB (cover),

“The sun, the moon, fire, lightning, and jewels, all these things at that time will not exist. Why? Because, She, the one they call the Flower Goddess, will shine brighter and cover the whole world with her light.”