This is an time lost DA sūtra, most likely from Sautrantikas and/or Mulasarvastivadas.
Info, Sanskrit original & Translation by Gleb Sharygin:
General Info
Discovery context
The Māyājāla-sūtra comes from a Sanskrit Dīrghāgama manuscript that surfaced on the rare-books market in London in the 1990s.
Scholars think it ultimately came from the Gilgit region (northern Pakistan), where many Buddhist manuscripts were discovered earlier in the 20th century.
Radiocarbon and palaeography date the manuscript copy to roughly the 7th–8th century CE. The text itself is probably older.
This discovery was considered important because it preserved a substantial part of a Sanskrit Dīrghāgama collection previously thought lost.
Canonical affiliation
- The text belongs to the Dīrghāgama
- Likely transmitted by the (Mūla-)Sarvāstivāda school
- So it represents a northern Indian canonical stream
Why it’s significant
-
Recovery of lost canonical material
We now have a Sanskrit witness to a collection otherwise mostly known through Chinese translations and Pāli parallels. -
A unique discourse
Unlike most Āgama texts, this sutra has no clear parallel in Pāli or Chinese canons (though it is extat in Tibetan). It may reflect a doctrinal strand preserved only in certain northern Buddhist communities. -
Doctrinal transition evidence
Its terminology and themes suggest connections with:
- Abhidharma debates
- Early Yogācāra / Sautrāntika developments
- Strong emphasis on insight (prajñā) and illusion imagery
This places it somewhere between early Nikāya-style Buddhism and later scholastic/Mahāyāna developments.
- Differences from Pāli / Chinese parallels
- No direct counterpart in those canons
- Heavier focus on insight over the classic triad (ethics–meditation–wisdom)
- Some vocabulary closer to later (Mahāyāna) Buddhism
- Likely shaped in northwest Indian Buddhist communities / possibly Gandhāra
- If it’s an authentic sūtra, it’s significant for its radical content.
- If it’s an inauthentic* sūtra, it’s an interesting example for how monks might’ve composed sūtras.
Sanskrit
- The narrative setting of Śrāvasti. || śrāvastyāṃ nidānam ||
- Three Trainings
2.1. asti bhikṣavo ʼdhiśīlaṃ śikṣā nādhicittaṃ nādhiprajñaṃ | asti adhiśīlaṃ śikṣā adhicittaṃ nādhiprajñaṃ | adhiprajñāyogam anuyuktasyāryaśrāvakasya viharato ʼdhiśīlaṃ śikṣā adhicittaṃ ca bhāvanāpāripūriṃ gacchaty | 2.2 evam atrāryaśrāvako ʼdhiprajñāyogam anuyukto viharann anuttaraṃ prajñājīvikānāṃ jīvati | - Training
3.1. kathaṃ ca bhikṣava āryaśrāvako ’dhiprajñāyogam anuyukto viharann anuttaraṃ prajñājīvikānāṃ jīvati |
3.2. iha bhikṣava āryaśrāvaka idaṃ pratisaṃcaṣṭe | na khalu mayaitarhi tathā cakṣurvijñeyeṣu rūpeṣu śikṣā karaṇīyā |
3.3. yathāpūrvam aham asmi pūrvaṃ saumanasyasthānīyeṣu cakṣurvijñeyeṣu rūpeṣv anunīto vyahārṣaṃ |
3.4. daurmanasyasthānīyeṣu cakṣurvijñeyeṣu rūpeṣu pratighavān vyāhārṣaṃ |
3.5. upekṣāsthānīyeṣu cakṣurvijñeyeṣu rūpeṣv apratisaṃkhyāyāpratisaṃkhyāyopekṣako vyahārṣaṃ <|>
3.6‒7. evaṃ me ʼtra dīrgharātram anuśikṣamāṇasyānuvidhīyamānasya pūrvakoṭir na prajñāyate jarāmaraṇaṃ pratyanubhavato |
3.8. ye vā punar me atītānāgatapratyutpanneṣu cakṣurvijñeyeṣu rūpeṣu mithyādhimokṣā vā saṃjñāviparyāsā vā cittaviparyāsā vā dṛṣṭiviparyāsā vā 3.9. tadyathā abhidhyākāyagrantho vyāpādakāyagranthaḥ śīlavrataparāmarśakāyagranthaḥ idaṃsatyābhiniveśaparāmarśakāyagranthas | te prahīyantām iti | teṣāṃ prahāṇāya śikṣā karaṇīyā |
3.10. api tv ihaivaikatyasya cakṣurvijñeyani rūpāṇi manāpāni tāny evāmanāpāni | teṣāṃ vā punaḥ satāṃ kaṃcit kālaṃ saumanasyasthānīyāni bhavaṃti | kaṃcit kālaṃ daurmanasyasthānīyāni bhavaṃti | kaṃcit kālaṃ upekṣasthānīyāni bhavanti |
3.11. evam atra satvā dīrgharātraṃ cittena nivṛttāś cittena vaṃcitāś cittena vipralabdhā | ādīnavādarśino nissaraṇam aprajānanto yathākāmakaraṇīyā mārasya <|>
3.12. ye kecid bhikṣavaḥ śramaṇā vā brāhmaṇā vā imāny eva cakṣurvijñeyāni rūpāṇi satyataḥ sthitito ʼnupalabhya
3.13. yathā svakasvakeṣu mithyādhimokṣeṣu sthāmaśaḥ parāmṛśyābhiniviśyānuvyavaharanti : idam eva satyaṃ moham anyad iti | te saumanasyasthānīyeṣu cakṣurvijñeyeṣu rūpeṣv anunītā viharanti |
3.14. abhidhyākāyagranthasaṃdūṣakās te bhavantaḥ śramaṇabrāhmaṇā anunayasaṃyojanena saṃyuktā yathākāmakaraṇīyā mārasya |
3.21. tadyathā bhikṣavaḥ unmattakṣiptacittaḥ tena tenānvāhiṇḍeta sa tenābhirameta na cātrādīnavaṃ paśyet |
3.22. yadā cāsau svacittaṃ pratilabheta sa tayā pūrvikayā nagnacaryayā unmattacaryayā kṣiptacaryayā ṛtīyeta jihriyād vitared vijugupseta
3.23. evam evāryaśrāvakaḥ imām evāryāṃ lokottarāṃ prajñāṃ pratilabhya tayā pūrvikayā nagnacaryayā mūḍhacaryayā duṣprajñacaryayā ritīyate jehrīyate vitarati vijugupsate |
3.24. tasyaivaṃ bhavati : aham asmi pūrvam anitya eva saṃ nityo ʼham asmīti manye duḥkha eva saṃ sukhy aham asmīti manye aśucir eva saṃ cchucir aham asmīti manye anātmai va sann ātmāham asmīti manye ity apy ahaṃ pūrvam anitye nityasaṃjñī duḥkhe sukhasaṃjñī aśucau śucisaṃjñī anātmany ātmasaṃjñī |
3.25. tadyathā dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe sthitvā caturvidhaṃ māyākarma vidarśayet : tadyathā hastikāyam aśvakāyaṃ rathakāyaṃ pattikāyaṃ |
3.26 tatra ye satvā bhavanti bālajātīyā mūḍhajātīyā duṣprajñajātīyās | teṣām evaṃ bhavati : asty eṣa satyataḥ sthitito hastikāyo aśvakāyo rathakāyaḥ pattikāyo ya eṣa dṛśyata iti |
3.27 ye vā te bhavanti satvā abālajātīyā amūḍhajātīyā saprajñajātīyās | teṣām evaṃ bhavati : nāsty eṣa satyataḥ sthitito hastikāyo ʼśvakāyo rathakāyaḥ pattikāyo ya eṣa dṛśyate | api tv asty etan māyākṛtam | asty etac cakṣurmohanam iti |
3.28. evam eva āryaśrāvaka idaṃ pratisaṃcaṣte : yāni me atītānāgatapratyutpannāni cakṣurvijñeyāni rūpāṇi nāsti me ʼtra nityatā vā dhruvatā vā śāśvatatā vā tathatā vā avitathatā vā ananyatathatā vā bhūtatā vā satyatā vā tatvatā vā yathāvattā vā aviparītatā vā aviparyastatā vā |
3.29. āryaṃ lokottaraṃ satyam uktaṃ bhagavatā |
3.30. riktakam apy etat tucchakam apy etad asārakam apy etan mṛṣāpy etan moṣadharmakam apy etan māro ʼpy etan mārabhāṇḍam apy etac chavam apy etac chavarūpam apy etan |
3.31. nālam etad abhinandituṃ vābhivadituṃ vā adhyavasātuṃ vādhyavasāya vā sthātum iti |
3.32. sa iti jñātvātītānāgatapratyutpannāni cakṣurvijñeyāni rūpāṇi rogataḥ samanupaśyati gaṇḍataḥ śalyataḥ aghato ’nityato duḥkhataḥ śūnyato ’nātmataḥ samanupaśyati |
3.33. tasyātītānāgatapratyutpannani cakṣurvijñeyāni rūpāṇi rogataḥ samanupaśyato gaṇḍataḥ śalyataḥ aghato ’nityato duḥkhataḥ śūnyato ’nātmataḥ samanupaśyato |
3.34. ye ʼsya bhavaṃty atītānāgatapratyutpanneṣu cakṣurvijñeyeṣu rūpeṣu mithyādhimokṣā vā saṃjñāviparyāsā vā cittaviparyāsā vā dṛṣṭiviparyāsā vā tadyathā abhidhyākāyagrantho vyāpādakāyagranthaḥ śīlavrataparāmarśakāyagrantha idaṃsatyābhiniveśaparāmarśakāyagranthaḥ te prahīyante |
3.35. teṣāṃ prahāṇād andhaṃ māraṃ kṛtvā viharati vimanaskaṃ vipakṣam adarśanagato mārasya pāpīyaso hatvā māraṃ ca māraparṣadaṃ ca mahāntaṃ saṃgrāmaṃ saṃgrāmayitvā vijitasaṃgrāmas tad eva saṃgrāmaśiro ʼbhinirjityādhyāvasati |
3.36. evaṃ hi bhikṣava āryaśrāvako ʼdhiprajñāyogam anuyukto viharann anuttaraṃ prajñājīvikānāṃ jīvati |
Similes
§ x.12–14
saumanasya-sthānīya
anunaya
abhidhyā-kāyagrantha
anunaya-saṃyojana
§ x.15–17
daurmanasya-sthānīya
pratigha
vyāpāda-kāyagrantha
pratigha-saṃyojana
§ x.18–20
upekṣā-sthānīya
apratisamkhyā-upekṣā
idaṃsatyābhiniveśa-parāmarśa-kāyagrantha
māna-saṃyojana
Translation
Translation by Sharygin 2025: 471-476
In Śrāvasti.
- There is, monks, training in higher conduct that is not accompanied by a higher mind and higher insight.
- There is training in higher conduct that is accompanied by a higher mind but lacks higher insight.
For a noble disciple, that dwells well-engaged in [the practice of] higher insight, the training in higher conduct and the higher mind comes to the fulfilment of/by cultivation.
Thus, here, monks, a noble disciple that dwells well-engaged in [the practice of] higher insight lives unsurpassed among those who live the life of/by insight.
And, how, monks, does a noble disciple that dwells well-engaged in [the practice of] the higher insight live unsurpassed among those who live the life of insight?
Here, monks, a noble disciple reflects in this way:
“Indeed, I should not now train with regard to the forms recognizable by the eye in this way, as I did before:
- Previously I dwelt pleased with regard to the forms recognizable by the eye which cause joy/pleasurable mental feeling.
- Previously I dwelt averse with regard to the forms recognizable by the eye which cause dejection.
- Previously I dwelt utterly inadvertently idle with regard to the forms recognizable by the eye which cause neutrality.
That is how for a long time for me, acting accordingly, following [that], there was no known beginning of experiencing old age and death.
Whatever there are for me with regard to the forms recognizable by the eye of the past, present and future, wrong affirmations or inversions of perception or inversions of mind or inversions of views, that is:
- the bodily tie of covetousness
- the bodily tie of enmity
- the bodily tie of adherence to rites and rituals
- the bodily tie of holding fast to and adhering to [the view] “this is the truth”,
are to be abandoned.
For their abandonment there should be the [following] training done.
Yet, here, for someone the forms recognizable by the eye [that] are agreeable, exactly they [are] disagreeable.
- Since this is so, at one time they cause joy.
- At another time they cause dejection.
- At another time they cause neutrality.
Thus there for a long time beings [that are] hindered by [their] mind, tricked by [their] mind, deceived by [their] mind, not seeing the danger, not aware of the escape, are at Māraʼs disposal.
Whatever, monks, ascetics or brāhmaṇas these forms recognizable by the eye truly and reliably do not realize, according to their very own wrong affirmations they, having seized tenaciously and adhering thereto, insist “this alone is the truth, everything else is ignorance”; they dwell pleased with regard to the forms recognizable by the eye which lead to joy.
Corrupted by the bodily tie of covetousness, those venerable ascetics and brāhmaṇas being tied by the fetter of enjoyment are at Māraʼs disposal.
Whatever, monks, ascetics or brāhmaṇas, these forms recognizable by the eye truly and reliably do not realize, according to their very own wrong affirmations they, having seized tenaciously and adhering thereto, insist: “this alone is the truth, everything else is ignorance”; they dwell averse with regard to those forms recognizable by the eye that lead to dejection.
Corrupted by the bodily tie of enmity, those venerable ascetics and brāhmaṇas being tied by the fetter of repugnance are at Māra’s disposal.
Whatever, monks, ascetics or brāhmaṇas, these forms recognizable by
the eye truly and reliably do not realize, according to their very own wrong affirmations they, having seized tenaciously and adhering thereto, insist: “this alone is the truth, everything else is ignorance”; they dwell inadvertently idle with regard to those forms recognizable by the eye which lead to neutrality.
Corrupted by the bodily tie of holding fast to and adhering to [the view] “this is the truth”, those venerable ascetics and brāhmaṇas being tied by the fetter of repugnance are at Māra’s disposal.
It is like, monks, if:
- An insane, mentally deranged person, may roam here and there and, rejoicing in that, he may not see any fault/danger in that.
- A man heavily intoxicated with alcohol mistakes his mother for another woman and has sex with her.
- A man does not realize, that his enemies are secretly approaching to hurt him, until it is too late.
- A disciple does not realize, that he mistakenly prepared cow dung and urine for his teacher’s meal.
- A man urgently fleeing the village attacked by brigands mistakenly takes with him another man’s son.
- A man fleeing a burning house takes with him a casket with the snake(s) / snake skin, having mistaken it for a casket with jewellery.
If he may regain his consciousness, he may exceedingly regret, may be ashamed of, may deject, may loathe his previous naked acting, acting in an insane way, acting out of his mind.
In this very way a noble disciple, having obtained exactly this noble supramundane insight, exceedingly regrets, is ashamed of, dejects, loathes that previous naked behavior, deluded behavior, [mentally] dull behavior.
That occurs to him: “I am; previously, I, while, indeed, being impermanent was thinking: I am permanent; while, indeed, being miserable was thinking: I am happy; while, indeed, being unclean/dirty was thinking: I am clean; while, indeed, being selfless was thinking: I am a self. Before I perceived permanence in impermanence, pleasure in suffering, cleanliness in unclean, self in not-self”.
It is as if:
- A skilled magician or a student of his, standing on the intersection of four big roads, were to show a four-form magical deed. That is: an army of elephants, cavalry, an army of chariots, infantry.
- Thunder creates echo in the mountain water channels.
- A person that has never before seen their reflection in a round (iron) mirror
- Mirage appears on a dry day in a desert.
- Objects and persons in sleep.
- A magician creates an illusion of beautiful ornaments made of jewellery and gems.
Here there are beings that are of foolish nature, of deluded nature, mentally dull ones, who think: “there is truly and reliably an army of elephants, cavalry, an army of chariots, infantry that is seen.” … etc.
However there are those beings that are not of foolish nature, not of deluded nature, the bright ones, who think: “there is not truly and reliably an elephant army, cavalry, army of chariots or infantry, that is seen – but that is indeed a magical creation, a delusion of the eye.” … etc.
In this very way a noble disciple reflects thus: “to me, in whatever forms recognizable by the eye of the past, present and future there is no permanency or stability or eternity or thusness or non-not-thusness or non-other-thusness or reality or truth-ness or true existence or according-ness or non-perversion or non-distortedness.
The supramundane truth of nobles, uttered by the bhagavat — this is indeed empty, this is indeed void, this is indeed without substance, this is indeed faulty, this is indeed of deceitful nature, this is indeed Māra, this is indeed an implement of Māra, this is indeed a corpse, this is indeed corpse-like, this is not worth relishing, asserting, remaining clung to, being clung to, staying [with].
He, having known thus, the forms recognizable by the eye of the past, future and present perceives as a disease, perceives [them] as a boil, as a dart, as a calamity, as impermanent, as painful, as empty, as not-self.
He has perceived the forms recognizable by the eye of the past, future and present as a disease, has perceived [them] as a boil, as a dart, as a calamity, as impermanent, as painful, as empty, as not-self.
Whatever are there, to him, with regard to the forms recognizable by the eye of the past, present and future, wrong affirmations or inversions of perception or inversions of mind or inversions of views, that is: the bodily tie of covetousness, the bodily tie of enmity, the bodily tie of adherence to the rites and rituals, the bodily tie of holding fast to and adhering to [the view] “this only is the truth”, they are abandoned.
Because of abandonment of those, having made Māra blind, he dwells not liable to despair, invisible to Māra the Evil One. Having killed Māra and his retinue, having fought a great battle, he has won the battle – that is how he dwells, having breached the frontline of the enemy army.
It is truly thus, monks, [how] a noble disciple, that dwells well-engaged in [the practice of] the higher insight, lives unsurpassed among those who live the life of insight.
Also the Tibetan translation can be found here on 84000’s website:
The main discussion point, is how compatible its doctrine on illusion of the six senses with the broader EBT exposition - in other words, how confident are we that it’s an authentic sūtra from Buddha?
If it’s not compatible and thus is an inauthentic, composed text, how is it a proof for monastics composing sūtras?
Or perhaps is it a proof that Monastics felt comfortable composing sūtras as long as they believed they were not in contradiction with the earlier materials?
Feel free to debate this fictional / compositional aspect in general in this past thread:
These are some interesting questions. 
Why bother?
