Toh 138The Noble Mahāyāna Sūtra “The Ratnaketu Dhāraṇī” from the Great Collection

Summary

The Ratnaketu Dhāraṇī is one of the core texts of
the Mahāsannipāta collection of Mahāyāna sūtras that dates back to the formative period of
Mahāyāna Buddhism, from the first to the third century ce. Its
rich and varied narratives, probably redacted from at least two independent works, recount
significant events from the lives, past and present, of the Buddha Śākyamuni and some of
his main followers and opponents, both human and nonhuman. At the center of these
narratives is the climactic episode from the Buddha’s life when Māra, the
personification of spiritual death, sets out to destroy the Buddha and his Dharma. The
mythic confrontation between these paragons of light and darkness, and the Buddha’s
eventual victory, are related in vivid detail. The main narratives are interwoven with
Dharma instructions and interspersed with miraculous events. The text also exemplifies two
distinctive sūtra genres, “prophecies” (vyākaraṇa) and “incantations” (dhāraṇī), as it includes, respectively, prophecies of the future attainment
of buddhahood by some of the Buddha’s followers and the potent phrases that embody the
Buddha’s teachings and are meant to ensure their survival and the thriving of its
practitioners.

《大集寶幢陀羅尼經》是大乘《大方等大集經》的重點經文之一，記載著釋迦牟尼佛及其大弟子和反對者（包括人和非人）的生平事跡，將佛法言教和佛陀過去世的故事編織成豐富的敘事，並且呈現出兩種獨特的經典類型：授記（佛陀弟子未來成佛的預言）和為了延續佛法和成就修行者而教導的陀羅尼（咒語真言）。

Acknowledgements

This translation was produced by the Dharmachakra Translation Committee under the
supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the extant parts from the
Sanskrit and wrote the introduction. Timothy Hinkle compared the translation from the
Sanskrit against the Tibetan translation and translated from the Tibetan the parts that
are lost in the original Sanskrit.

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

The generous sponsorship of Twenty and family, which helped make the work on this
translation possible, is gratefully acknowledged. They would like to dedicate their
sponsorship to Dzongsar Jamyang Khyentse Rinpoche.

Introduction

The Ratnaketu Dhāraṇī presents the dramatic events
in the life of the Buddha when Māra attempts to destroy the Buddha, break
up the Saṅgha, and annihilate the Dharma, a struggle from which the Buddha eventually
emerges victorious. This epic confrontation is told with
tremendous verve and poignancy, and features characters, dialogue, and plot twists that
rank among the best in Buddhist literature. The narrative starts with its own version of
the well-known story of the conversion of two of the Buddha’s most prominent early
disciples, Śāriputra and Maudgalyāyana, and is soon embellished with quaint stories from
the past lives of some of the characters, ranging from well-known buddha figures down to
(at one time) ordinary human and nonhuman beings. The parts of the narrative that unfold
on earth are centered around the city of Rājagṛha, the
capital of Magadha. They provide some interesting insight into the everyday life of
India at the time, with its division into secular and religious members of society, and
vividly capture the experiences that Buddhist monks might have had when going on their
daily alms-rounds in the city streets. This is interspersed with lively dialogue that is
at once didactic and aesthetically captivating. Especially moving is the conversation
that Māra has with his children, when the daughters try to console their
distraught father, who bitterly despairs over the impending loss of his realm and the
humiliation of seeing his minions, even his own children, desert him, with all the
pathos of a broken old man and all the obduracy of a petulant child.

The Ratnaketu Dhāraṇī is part of a large body of
Mahāyāna sūtras called the Great Collection (Mahāsannipāta). Mahāsannipāta can be translated either as “Great Collection” or
“Great Assembly,” a semantic ambivalence that may have been intentional given the
predilection for punning among the Sanskrit literati. The latter connotation reflects a
feature shared by the sūtras in this collection, namely, that the discourse contained in
each of them is always delivered to a “great assembly” of infinite numbers of beings who
have congregated to hear the teaching, and typically begins, “Blessed Śākyamuni, at that
time, directed his gaze at the great assembly.” According to Jens Braarvig, the Mahāsannipāta was
compiled in the first centuries of the common era during the formative period of the
Mahāyāna canon. The Ratnaketu Dhāraṇī, being part of the
original core of this collection, must therefore have already existed by then.

The text of The Ratnaketu Dhāraṇī extant today is
available in the original Sanskrit, which is incomplete, and in the Tibetan canonical
translation. The English translation presented here has been prepared from the
incomplete Sanskrit text as critically edited by Kurumiya. Lacunae and missing sections were
supplied from the Degé (sde dge) edition of the
Tibetan translation. These lacunae vary in length from individual syllables to several
lines of text, while folios are missing in blocks, from a single folio to a few, in
various parts of the text. The parts translated from the Sanskrit—about two thirds of
the text—were subsequently checked against and edited based on the Degé and other
Tibetan Kangyur editions. The beginning and end of each section were translated entirely
from the Tibetan, as indicated in the notes.

The colophon to the Tibetan translation, which is found in all major
recensions of the Kangyur, states that it was produced by the Indian preceptor
Śīlendrabodhi and the Tibetan translator Yeshé Dé. The text is also recorded in the
Denkarma and Phangthangma inventories of Tibetan
imperial translations, so we can establish that it was first translated from Sanskrit
into Tibetan no later than the early ninth century, as the Denkarma is dated to 812 ce. Apart from the Tibetan canonical translation, other Tibetan
translations have been found in manuscript form in the Dunhuang caves. There are also two Chinese translations. Most of the Tibetan and one of the
Chinese translations were included by Kurumiya in his Sanskrit and Tibetan editions of
The Ratnaketu Dhāraṇī (Kurumiya 1978 and Kurumiya 1979,
respectively). The primary Tibetan text used for the present translation was the Degé
edition, but the other editions included in the Comparative Edition (dpe bsdur ma) were also consulted.

The Ratnaketu Dhāraṇī shares much of its
character and some of its themes with other sūtras and, like most sūtras of the
Mahāsannipāta, has left a rich legacy in the subsequent Buddhist literature. It is
quoted or referred to in a number of texts, either as a whole text or as its eponymous
dhāraṇī, not least because of its salient theme of changing the female gender into male
by means of the dhāraṇī. One such text is the
Mañjuśrīmūlakalpa
, which recommends, in one of its rituals, the
recitation of the text. One of the important mantras there is the heart essence of the
buddha Ratnaketu (who seems to be an emanation of Mañjuśrī). This buddha is also part of
the maṇḍala retinue of Mañjuśrī. He and the dhāraṇī goddess called Ratnaketu are also
members of the large audience attending the original delivery of the Mañjuśrīmūlakalpa.

The Ratnaketu Dhāraṇī represents a mixture of
genres. In the most general classification, it is a Mahāyāna sūtra, a discourse
traditionally attributed to the Buddha that elaborates, through narratives and
teachings, the basic Mahāyāna themes of altruism, morality, emptiness, selflessness, and
the bodhisattva path to awakening. The term sūtra may be applied to individual sūtras, to some sūtra collections such
as the Mahāsannipāta, and to the totality of sūtra literature. The more specific genres
that The Ratnaketu Dhāraṇī exemplifies, such as incantation
(dhāraṇī) and exposition (vyākaraṇa), are subdivisions of the sūtra genre.

It is worth noting some of the salient features of these two genres as they
are reflected in this text. The dhāraṇī genre, found in both the sūtra and tantra
literature, is characterized by the presence of magical formulae that are held to play a
critical role in promoting and preserving the Buddhist teachings. The word dhāraṇī derives from the root √dhṛ (to “hold,” “support,” “contain,”
“retain,” or “remember”). The sense of containing could be applied
to both the formula, which magically “contains” a certain quality or qualities, and also
the person who has obtained this dhāraṇī formula or seal. Once they have obtained it,
they become “sealed” or “stamped” with whatever quality the dhāraṇī contains, and they
subsequently have the power to activate this quality or invoke the corresponding buddha
activity. One thing a dhāraṇī is always a vehicle for—whether this is implied by the
literal meaning of the term or not—is the blessing of the buddhas and the magical power
sealed therein. Although the sūtras and commentaries like to dwell on the dhāraṇī-powers
of retaining things in memory (probably to account for the literal meaning of
“containing”), dhāraṇīs can open the door to innumerable other qualities, such as loving
kindness, compassion, and so forth, and invoke any kind of activity. The main function
of the Ratnaketu dhāraṇī, for example, is to purify the karma of being reborn as a woman
and ensure a male birth; the power of this dhāraṇī is so great that it can even cause
the instant transformation of a female body into a male one. The function of the second
most important dhāraṇī in the Ratnaketu, the samucchrayavidhvaṃsanī (“terminator of birth”), is to terminate embodied
rebirth in saṃsāra.

The term dhāraṇī is
frequently paired in the sūtra literature with other terms, such as “door” (praveśa or mukha) or “seal” (mudrā). As a magical formula, a dhāraṇī constitutes the door to the
infinite qualities of buddhahood, buddhahood itself, or the different types of buddha
activity. Just as such qualities are innumerable, so are the dhāraṇī-doors. The Mahāprajñāpāramitāśāstra
explains what a
dhāraṇī-door is by bringing out the difference between “dhāraṇī-door” and
“samādhi-door.” Just as a samādhi-door may allow access to any desired quality or
magical power, so too can a dhāraṇī-door. The difference is that while the meditative
absorption (samādhi) comes and goes, the incantation (dhāraṇī) never leaves those who
have “obtained” it, following them like a shadow from life to life. This is because,
when realizing or “obtaining” (pratilābha) a dhāraṇī, one becomes “sealed” or “stamped” with it—hence a
dhāraṇī is also called a “dhāraṇī-seal.”

The term vyākaraṇa (from
vi+ā+√kṛ) implies
taking something apart and means a clear analysis or detailed presentation, and it has
been translated throughout this text as “exposition.” The term also denotes a prophecy
by the Buddha of a particular person or being attaining buddhahood, and, by extension,
also a text containing such prophecies. In The Ratnaketu
Dhāraṇī, this term is probably used with both meanings (“exposition” and “text
containing prophecies”) at once. What is unique to The Ratnaketu
Dhāraṇī is the feminine form—vyākaraṇī—of the term vyākaraṇa.

The Ratnaketu Dhāraṇī also contains another
important feature characteristic of its particular blend of genres, namely the stories
of the former lives (pūrvayoga) of the
Buddha and his disciples. This element is pervasive in
Mahāyāna sūtras and also developed into a distinct genre, the jātaka stories, which are entirely dedicated to recounting the
former lives of the Buddha as exemplary models of Buddhist morality.

Just as The Ratnaketu Dhāraṇī is part of a larger
sūtra (the Mahāsannipāta), the text itself consists of sections that may have originally
been at least two separate sūtras. The first one, The Ratnaketu
Dhāraṇī proper, is centered around its eponymous dhāraṇī. It has its own
consistent narrative with the same characters appearing throughout. It may be noted that
portions of this section find parallels in other canonical texts. For instance, the
account of the meeting between the two mendicants Aśvajit and Upatiṣya, wherein the
latter learns of the former’s conversion to Buddhism, is to be found in the Pravrajyāvastu chapter of the Vinayavastu. This section
extends as far as the latter part of chapter 5, at which point another dhāraṇī, the
samucchrayavidhvaṃsanī (“terminator
of birth”), becomes the main focus of the text. The latter dhāraṇī also has a large
section devoted to it. Within this section, the whole text is consistently referred to
by the name of the dhāraṇī, the Samucchrayavidhvaṃsanī, thus raising the possibility that this section
once formed an independent work. This hypothesis is further supported by the fact that
the name Ratnaketu is never used after the end of the
first four and a half chapters, except in chapter colophons and the final dedication of
merit. Furthermore, the Samucchrayavidhvaṃsanī section marks a change in the narrative,
introducing new characters and stories, and it also introduces new terminology unique to
this section. The continuing use of the name Ratnaketu
in the chapter colophons might have been an attempt on the part of the redactors to give
compositional integrity to the two (or three) texts presented as one.

After the Samucchrayavidhvaṃsanī section comes the story of the yakṣa general
Āṭavaka, who recites to the audience his own dhāraṇīs. This story has an entire chapter
(chapter 12) dedicated to it that constitutes a third main section of the work and may
have been at some point an independent text.

The final chapter (chapter 13) dwells at length on the merits of the entire
“Dharma discourse” and includes pledges from various gods and protectors to care for
those who “in the future will uphold and preserve” it. In this chapter no distinction
between, or references to, the two main sections or their eponymous dhāraṇīs are made,
suggesting, again, that the redactors might have compiled the final chapter to bring the
previous parts together in a single “Dharma discourse.”

Notwithstanding the evidence of it being a compilation, the Ratnaketu Dhāraṇī is unified by certain thematic elements that bridge its three main sections. We can identify
three main elements that feature in each of its sections: (1)
the narrative, (2) the Dharma instructions, which include both philosophy and practice,
and (3) the magic. Magic figures prominently in each of the narratives, as when
Śākyamuni or other buddhas or mythical beings, malign or beneficent, perform their
supernatural deeds. Magic is also “sealed” in the magical formulae of the dhāraṇīs.
Ultimately, though, there can be no distinction between these two types of magic, as the
miraculous feats and the awesome power of the dhāraṇīs are inextricably linked—the feats
are the buddha activity manifesting itself, and the dhāraṇīs are the Dharma methods that empower such activities. The unlocking of the magical
power in a dhāraṇī may be effected only by someone who has “obtained” this dhāraṇī.

Despite its composite nature, The Ratnaketu
Dhāraṇī reflects a consistent soteriological aim. Through its varied
narratives and teachings, the text explains and illustrates how to apply the Buddha’s
teachings in order to attain final liberation and offers special Dharma methods—notably
the dhāraṇīs—expressly for this purpose. It repeatedly affirms that such methods will
ensure that Dharma will not perish in times to come but will resurface in times of need,
such as the present dark age.

The Translation

The Noble Mahāyāna Sūtra

The Ratnaketu Dhāraṇī

from the Great Collection

Homage

Homage to the thus-gone Splendorous with the
Gentle Glow of Light and Fragrance!

Homage to the one with the melodious voice of Mahābrahmā!

Having paid homage to him, one should employ the dhāraṇī called
unharmed by the assemblies of Māra. May I accomplish
the following mantra:

Avāme avāme amvare amvare {TK4} parikuñja naṭa naṭa puṣkaravaha jalukha khama khaya ili
mili kili mili kīrtipara mudre mudramukhe svāhā!
{TK5}

Chapter 1

Thus did I hear at one time. The Blessed One was dwelling in Veṇuvana, at the
Kalandakanivāpa, near the city of Rājagṛha, with a great saṅgha of a thousand monks, all
of whom were noble ones. They had all exhausted defilements, were free from the
afflictions, were powerful, had liberated minds, had liberated insight, were of noble
birth, were great elephants, had done what needed to be
done, had completed their mission, had cast off the burden, had achieved their own
welfare, had severed the bonds that tied them to existence, had liberated their minds
with genuine knowledge, and had perfected all mental powers. There was also a great
saṅgha of ten thousand bodhisattvas, including  {TK6} the princely youth
Holder of Meru’s Peak, the princely youth Varuṇamati, the princely youth Sumati, the
princely youth Jayamati, the princely youth Jinamati, the princely youth Intelligent
Light, the princely youth Intelligent Sky, the princely youth Intelligent Lightning, the
princely youth Mañjuśrī, the princely youth Durdharṣa, the princely youth Varuṇa, the
princely youth Vimala, the bodhisattva great being Maitreya, and others. Each of these
ten thousand bodhisattvas had achieved acceptance, retention, and absorption. {TK7} Each possessed the wisdom that is unobscured by any
phenomenon, had equal concern for all beings, had transcended all the domains of
Māra, and had entered the domain of all the thus-gone ones. Each was
knowledgeable, possessed great love and compassion, and was skilled in means.

At the same time, there were two wandering mendicants in the city of Rājagṛha who were learned, lucid, and
intelligent, had perfected the eighteen branches of knowledge, and had five hundred
servants. One was named Upatiṣya and the other Kaulita. These two were heads of their
retinues and leaders of pupils. They made each other the promise that “whoever first
attains the nectar shall
let the other know.” {TK8}

Early the next morning, Venerable Aśvajit donned his lower and upper Dharma
robes. Carrying his alms bowl, he went to the city of Rājagṛha to collect alms. The
wandering mendicant Upatiṣya happened to come across Venerable Aśvajit and saw that he
had entered the city of Rājagṛha to collect alms. He thought, “How is it that I have
never before seen such beautiful deportment in any other mendicant, brahmin, or person
as in this mendicant? I
shall go before him and ask, ‘Venerable One, who is your teacher? With whom did you go
forth? Whose doctrine are you devoted to?’”

So the wandering mendicant Upatiṣya went to where Venerable Aśvajit was and
engaged in a good deal of friendly conversation. They then sat down to one side. Sitting
there, the wandering mendicant Upatiṣya asked Venerable Aśvajit, “Venerable One, who is
your teacher? With whom did you go forth? Whose doctrine are
you devoted to?”

Then Venerable Aśvajit answered the wandering mendicant Upatiṣya: {TK9}

“The son of the Śākyas has mastery over all disciplines and great austerities.

Having crossed the ocean of saṃsāra he is now free, and so liberates others.

Known as ‘Buddha,’ being unequaled in his capacity to awaken, he dries up the ocean
of suffering, and now exists here in this world.

I have taken refuge in this Immaculate One and am devoted to his Dharma.” {1.1}

“What does your teacher preach? What does he teach?” asked Upatiṣya.

Venerable Aśvajit responded, “I will answer you. Venerable, listen well and
bear what I say in mind. I will answer you.

“The Guide professed how the world arises caused by action and afflictions,

And he also professed the remedies for reversing such action and afflictions.

This Lord of Orators taught from his own knowledge the
supreme liberation,

Where the sufferings of birth, aging, and decline are definitely not present.”  {1.2} {TK10}

When the wandering mendicant Upatiṣya heard this teaching, he purified the
stainless and immaculate Dharma eye that sees phenomena. A state free from the
afflictions arose, and he attained the fruit of stream entry. He then said:

“The Buddha teaches the ambrosial Dharma, a treasure to hear, that is so difficult to
find.

It penetrates the truth, drying up the perpetual torrent of rebirth.

It quells the suffering of all beings.

This sublime path consists in the peerless cultivation of qualities of insight.” {1.3}

The wandering mendicant Upatiṣya then asked Venerable Aśvajit, “Venerable,
where is the thus-gone, worthy, perfect Buddha right now?”

Venerable Aśvajit answered, {TK11} “Venerable, the
Blessed One is now staying in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha. He is
residing there with the great monastic saṅgha of one thousand monks who have gone forth
and who used to have matted hair.”

Upatiṣya said, “Once I have seen my best friend and disciples, I will vow to
go forth before the Blessed One.”

The wandering mendicant Upatiṣya then bowed his head to the feet of Venerable
Aśvajit and circumambulated him three times. He once again departed and went to meet the
wandering mendicant Kaulita. The wandering mendicant Kaulita saw the wandering mendicant
Upatiṣya coming from far off and exclaimed, “Venerable, given that your faculties look
so clear, that your facial complexion looks so pure, and that the tone of your skin
looks so light—Venerable, you must have found the nectar!”

“So it is, Venerable One!” Upatiṣya responded. “I have found the nectar!
Therefore, Venerable, listen well and bear what I say in mind. I will tell you of what I
have found.”

The wandering mendicant Kaulita then rose from his seat, draped his shawl over
one shoulder, and knelt on his right knee. With palms together he bowed toward Upatiṣya
and said: {TK12}

“Tell me of the path to peace and the end of anguish,

Which swiftly takes one across the ocean of the three realms of existence

While destroying the great enemy of the aggregates.

I will then set forth on the path that eliminates further origination.” {1.4}

The wandering mendicant Upatiṣya then said:

“The Guide professed how the world arises caused by action and afflictions,

And he also professed the remedies for reversing such action and afflictions.

This Lord of Orators taught from his own knowledge the
supreme liberation wherein sufferings of birth, aging, and decline are definitely not
present.” {1.5}

Kaulita responded:

“That sage teaches the immaculate and peaceful Dharma that serves to quell all
suffering.

It quells all afflictions, negative views, and faults, and it cuts through
unknowing.

He teaches that conditioned things are false and thus empty and deceptive.

Hearing this brings one to peace, so please repeat these immaculate words that he
spoke.” {1.6} {TK13}

Upatiṣya said:

“The Guide professed how the world arises caused by action and afflictions,

And he also professed the remedies for reversing such action and afflictions.

This Lord of Orators taught from his own knowledge the supreme liberation

Wherein sufferings of birth, aging, and decline are definitely not present.” {1.7}

The wandering mendicant Kaulita then purified the stainless and immaculate
Dharma eye that sees phenomena. As he was thus purified and his afflictions were
eliminated, he attained the fruit of stream entry. Then he proclaimed:

“This genuine conduct is a boat that liberates from, quells, and swiftly crosses the
river.

This supreme wisdom pacifies the three types of suffering
and crosses over saṃsāra.

If one realizes this, one will defeat the afflictions and aggregates and tame the
māras.

This emancipation clears away enemies and struggles and dries up the ocean of
suffering.” {1.8}

Kaulita asked, “Where is the thus-gone, worthy, perfect Buddha right now?”

“Venerable,” Upatiṣya answered, “I have heard that the Blessed One is now
staying in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha, with a great saṅgha of monks
and a great saṅgha of bodhisattvas. {TK14} What if we go
forth in the presence of the Blessed One?”

“Venerable One,” replied Kaulita, “we should do so. With our followers in
mind, let us go forth.”

The wandering mendicants Upatiṣya and Kaulita then went to their
followers.

Just then in the land of Aṅga-Magadha, Māra the evil one heard
that the learned, well-spoken, eloquent, and renowned good men Upatiṣya and Kaulita, along with
their followers, were on their way to take ordination under the teachings of the monk
Gautama. He thought, “Alas! If those two become students of the monk Gautama, they will
empty my māra realm. So I must go there and dissuade those two good men from going
forth. {K1}
I must make them embrace the view of
the evil one.”

At the same moment, Māra, the evil one, disappeared from his
abode and took on the apparel, attributes, and behavior of Venerable Aśvajit. He stood
in the road before the two good men, and declared:

“What I said before about causation, using cause similes, is wrong.

I said it in order to definitively test your way of thinking.

All that I said before is nonsense, as there are no karmic causes.

How could bad or good actions possibly produce results? {1.9} {K2}

“You should promptly pursue sensual delights and seek amusements.

There is no death, nor is there birth, suffering, aging, or the hereafter, {TK15}

And there are no good or bad results generated by action, given that there are no
causes or actions.

The scion of the Śākyas teaches this for his own gain, so do not put your faith in
him.” {1.10}

Upatiṣya and Kaulita then thought, “It must be Māra, the evil
one, who has approached us in order to dissuade us from entering the religious life.”

Upatiṣya turned around and addressed his followers. “Listen, my pupils, and
remember the shortcomings of saṃsāra:

“The world is afflicted by old age and surrounded by death.

To eliminate them both, you must fully embrace the wandering mendicant’s life.” {1.11}

Kaulita, for his part, spoke to Māra:

“Known as the best, the Dharma captivates the minds of the wise and ends the three
sufferings.

There is no one anywhere who could shake us from this knowledge.

We constantly exert ourselves with the resolute intention to quell our
craving.

How could the words of a jackal in a lion’s guise sway our minds?” {1.12}

Those gods who were able to behold truth hovered in the sky and {K3} applauded these two good men: “Good, good it is, O good
men! This path whereby one leaves home to embrace the life of a wandering mendicant is
eminent throughout the entire world. It quells all suffering. It is the path leading
into the domain of all the thus-gone ones. {TK16} It has been
explained and praised by all the blessed buddhas as the path that leads from home to the
life of a wandering mendicant.”

Māra, the evil one, unhappy, dejected, and sullen, disappeared
then from that very spot.

The two wandering mendicants, Upatiṣya and Kaulita, directed their gaze at
their followers and said, “You ought to know, pupils, that owing to the Thus-Gone
One the two of us are setting forth into the wandering
mendicant’s life in order to reach the far shore of the ocean of aging, sickness, and death. Any of you who do not wish to go forth in line with the
teachings of the Blessed One should turn back here and now.”

Then the five hundred pupils all said, “Whatever we know is through your
authority. If the two of you are embracing the wandering mendicant’s life on account of
someone great, we too shall become wandering mendicants on account of the same
person.”

The two wandering mendicants Upatiṣya and Kaulita, together with their retinue
of five hundred, then set out to go forth under the Blessed One.
Māra, the evil one, knew this, and so he conjured up a huge chasm outside
of the great city of Rājagṛha one hundred leagues deep {K4}
so that the two would be unable to go before Gautama the monk. The Blessed One, however,
performed a miraculous feat whereby the wandering mendicants Upatiṣya and Kaulita did
not see that great chasm and could travel by the most direct route.

Māra, the evil one, further conjured a mountain range in front of
them—stable, solid, unbreakable, without valleys, singularly thick, hard, and one thousand leagues tall. {TK17} In addition, he conjured one thousand fierce lions, vicious and
terrible, making a great din. But the two good men, thanks to the
force of the Blessed One’s splendor and miraculous powers,
did not see that mountain. Nor did they see the lions or hear their roaring. Instead,
they arrived where the Blessed One was by the straightest possible route.

The Blessed One, attended upon by a congregation of many hundreds of
thousands of followers, was expounding the Dharma. “Look, O monks, at these two good men, surrounded by followers,
who are the heads of their assembly!”

“We see them, O Blessed One,” they replied.

The Blessed One foresaw, “Of these two good men who are here, along with their
retinues, to enter the wandering mendicant’s life by my side, one will become the best
of those endowed with insight among all the hearers, {K5} and
the other will become the best of those endowed with miraculous powers.”

One of the monks recited on that occasion the following stanza:

“These two learned men, along with their retinues,

Are prophesied to be benefited by the best of men

And to acquire miraculous powers and fearless insight.

I welcome them both with a feeling of growing admiration.” {1.13}

The monk then got up from his seat and, together with many other monks,
householders, and wandering mendicants, welcomed the two good men and honored them. The
two men, for their part, moved near to the Blessed One, bowed their heads to his feet,
circumambulated him clockwise three times, and, standing before him, said, “Please allow
us to go forth and bestow the monk’s ordination upon us. Close to you,  {TK18} let us practice celibacy.”

“What are your names, O noble sons?” asked the Blessed One.

Upatiṣya replied, “I am the son of the brahmin Tiṣya, and so I am called
Upatiṣya. My mother’s name is Śārikā. As I was born of her,
my given name is Śāriputra.  {K6} I already have my parents’
permission to go forth.”

Kaulita replied, “My father’s name is Kauṇḍinya, and so I am called Kaulita.
My mother’s name is Mudgalā, so the common name given to me is Maudgalyāyana. Some
people know me as Kaulita, while others as Maudgalyāyana. I already have my parents’ permission to go forth.”

“Śāriputra, Maudgalyāyana, and your retinues, you may live the holy life by my
side,” said the Blessed One.

This is how they went forth and received their ordination as monks.

Not long after Śāriputra, Maudgalyāyana, and their retinues had gone forth,
Māra, the evil one, assuming the form of Maheśvara, stood in front of the
Blessed One and said:

“Those who convey the meaning of systematic treatises and who have excelled
in the fields of knowledge

Will all bow to my feet, as I am their guide.

You, Venerable Gautama, with your following of students, should promptly seek refuge
in me today.

I will teach you the wide and clear path to nirvāṇa.” {1.14}

The Blessed One replied: {K7}

“Your path brings misfortune to beings and leads them to the ocean of suffering.

My path dries up the ocean of suffering for both mobile and stationary beings.  {TK19}

What more then will you say, O arrogant and garrulous one with the voice of a
jackal?

You are exposed! It is not in your power to play Māra’s tricks on me
again.” {1.15}

Māra, the evil one, then disappeared in his form of Maheśvara,
and again reappeared in front of the Blessed One in the guise of Brahmā,
saying:

“As you have crushed, by means of insight, action and afflictions, the sprouts of
saṃsāra,

Why, O Sage, do you still endure discomforts in this world for the sake of beings in
this way?

Master, nowhere in this world is there a qualified recipient for what you offer.

Why do you not hurry to enter nirvāṇa, leaving all ailments behind? Now is the
time!” {1.16}

The Blessed One replied:

“I can see peerless beings as numerous as the sand grains in the Gaṅgā

Who require my guidance and will be liberated by me through compassion. {K8}

If people, be they of middling, superior, or the least capability, definitely need to
be liberated,

Then why, O wicked one, do you give me the hypocritical advice that I should enter
nirvāṇa?”  {1.17} {TK20}

Māra, the evil one, again became unhappy, dejected, and sullen.
He vanished on the spot and went back to his abode. He sat there, sinking into
despondency. Immediately, all the beings who inhabited Māra’s abode started
asking one another, “What could be the reason that our great king just sits there,
sinking into despondency? Nobody knows why.”

Then the five hundred daughters of Māra, wearing clothes and
adornments most pleasing to the mind, brought flower garlands and unguents capable of
giving supreme pleasure. They played celestial instruments with the most captivating
sounds that totally thrill the mind, danced, and sang songs. With sounds of a great
celestial orchestra composed of five types of instruments that amuse and delight, they
stood in front of the evil Māra. But he, the evil one, stretched forth his
arms and cried out, “Stop this noise! Stop this noise!”

At these words, the celestial nymphs fell silent for a moment, but then broke
into song again, striking and strumming their instruments. At that, Māra,
the evil one, once again threw up his arms and began to bellow. Seven times the nymphs
began to sing, dance, and play instruments, in ways bound to give pleasure, and seven
times Māra, the evil one, threw {K9} his arms in
the air and hollered, “Stop this noise! Stop this noise!” Thus commanded, the nymphs
fell silent. However, one nymph called Vidyudvalgusvarā bowed in the direction of the
evil Māra and asked:

“O Lord, have you just seen an omen portending your death?

Or has the world become engulfed in fire today?  {TK21}

Or have you discovered an enemy stronger than you in this world?

Why are you so sad? Why won’t you have fun?”  {1.18}

Māra replied:

“I have a powerful enemy who has tamed his mind.

On earth, the son of the Śākyas is trained to recognize magical tricks.

If he is not brought to ruin, then, one way or another,

He will empty my realm of desires.” {1.19}

The nymphs inquired:

“Lord, by what means, power, valor, and courage

Can he be brought to final and complete ruin, here on this day? {K10}

Who could possess the power to dry up the ocean of craving

With its vast waters, the fetters of threefold existence?” {1.20}

Māra replied:

“His lassos are generosity, yogic discipline, intention, compassion, and
aspiration.

His bow is armed with a supreme arrow aimed at the target of emptiness.

He gives instructions on how to totally extinguish conditioned existence,

Being predisposed to pacifying the pathways emerging from within saṃsāra.  {1.21}

“His pupils dwell in empty towns and villages,

Deep in the forest, or in the mountain wilderness.

With minds diligently engaged in meditation, they live in solitude

And continually strive to eliminate their faults. {1.22} {TK22}

“Two of them, Upatiṣya and Kaulita, trained by the Sage,

Have for companions their own miraculous abilities, powers, and compassion.

His Dharma, skillfully presented in ways suited to everybody in the threefold
universe,

Will certainly empty my desire realm.” {1.23}

Having heard this description of the Blessed One’s virtues from the evil
Māra, all of his five hundred daughters attained the bodhisattva
absorption formless bolt of lightning. {K11} To offer worship to the Blessed One, they cast in his direction items
such as celestial instruments, flowers, perfume,
garlands, fragrant oils, adornments, and jewelry. They cast them in the direction of the
Blessed One, by whose magical power these instruments and so forth rained down onto Veṇuvana, and the
daughters themselves, along with their retinues, could see it raining. Seeing that such
rain was falling upon Veṇuvana, they were delighted and delighted even more.

The monks, however, became suspicious and asked the Blessed One, “How is it,
O Blessed One, that such a marvelous and extraordinary rain, never seen or heard before,
is showering upon Śāriputra and Maudgalyāyana along with their retinues? What could be
the cause of it? What is the occasion?”

The Blessed One replied, “It is not by the will of these two noble sons that
this great rain of flowers and so forth is falling. Rather, it was released from the
abode of the evil Māra by his five hundred daughters along with their
retinues, {TK23} in order to worship me. Soon they will
come here and receive from me the prophecy regarding their attainment of the unsurpassed
and perfect awakening.” {K12}

The five hundred daughters of Māra, the evil one, heard the
Blessed One’s discourse from his own mouth and were overjoyed. Through faith and intense
joy, which they developed in his presence, they attained the absorption not
losing the mind of awakening. Subsequently, right there in
Māra’s abode, they each donned a robe of a single piece of material, and
they placed their right knees on the ground, folded their hands, and, looking in the
direction where the Blessed One was seated, said:

“The river of craving of the entire world has completely dried up.

As the single eye, seeing the world that has defective eyes,

You are presently the savior of the world with its humans and gods.

How, O sage, can we swiftly become buddhas in this world? {1.24}

“You are worshiped by gods and humans, O Blessed One, as you proclaim the absolute
truth.

Through your magical power, may each of us leave behind vile womanhood

And swiftly come into your presence, O high-minded one!

Then, we shall listen to the teachings of the lord of
sages. {1.25}

“You, O Blessed One, are a proponent of no-self who beholds the absolute truth.

You are a lamp of immaculate speech who upholds the jewel of the limbs of
awakening.

Having defeated the forces of Māra, you are without equal. {K13}

Please prophesy now our swift and collective attainment of buddhahood.” {1.26}

The daughters then rose from their seats and, in one voice, said this to
Māra, the evil one: {TK24}

“How could you, O ill-willed one, be so wicked minded in the presence of the Blessed
One,

Having yourself attained only a fickle and worthless glory?

Every living body is attended upon by the suffering of birth and so forth.

Tainted by pride, you will fall into a terrible state of existence. {1.27}

“Therefore, have faith in the Victorious One, abandon your anger,

And pull yourself out of the mire of pride, the fault of saṃsāra.

He knows the nature of all beings.

Come, let us promptly go to the compassionate one and follow his way.”  {1.28}

But the evil Māra, his mind absolutely corrupted, thought this:
“I must now think of such force, within the power of Māra, that these five
hundred along with their retinues will each be snared and bound
with five fetters and turned back at this very point, not being able to proceed any
further.”

However, Māra was unable to bind them. Why was that? Because
these five hundred with their retinues had been blessed by the
Thus-Gone One. He was unable to stop them, and the five hundred, along with their
retinues, went before Māra, the evil one, {K14}
who became even more enraged. He thought, “I must now think of such force, within the power of
Māra, {TK25} that this entire area becomes
covered in thick black clouds and pummeled by violent gusts of wind, so that they get
lost wandering in all directions with their retinues and, unable to see the monk
Gautama, will return to my abode.”

However, because of the power of the Buddha’s blessing, he was unable to
raise sufficient wind to stir even a single hair tip, not to mention anything more. The
evil Māra then became even more unhappy, dejected, and sullen. Crying, he
bellowed in a forceful voice to the hosts of his sons along with their retinues,
engulfing the entire abode of Māra with these words:

“Come here, dear children, along with your retinues!

We are being banished from our domains and deprived of our strength and magical
powers.

Born in this world, with a nature like a poisonous tree,

The son of the Śākyas is a sweet-talking deceiver.” {1.29}

At these words, all of Māra’s daughters and servant girls, as
well as all {K15} his sons with their retinues, {TK26} making haste, swiftly approached and stood in front of
Māra, the evil one. There was in that gathering a son by the name
Jayamati. With folded hands he inquired:

“Why are you so sad, with your mind so dejected and infuriated?

There is no fire here, like at the end of an eon, nor are you passing from here.

You have no enemy that is rising to power.

Why are you so confused? Why are you so preoccupied about someone else?” {1.30}

Māra replied:

“Don’t you see the son of the Śākyas sitting in the shade of the commoners’ tree?

Then why do you say here in front of me that I have no powerful enemy?

That powerful rogue has misled everybody in various ways.

Because of that we and our sons and legions are scorched by fire with flaming tongues.  {1.31}

“The most prominent people of this world, whose fame and glory are widely
celebrated,

Learned people who study and excel in sciences, poetry, and composition, {TK27}

Have readily taken refuge in the son of the Śākyas,
pulled in by the Dharma hook he casts.

Thus this enemy of mine, attractive in body but wicked in mind, has gained in
prominence. {1.32} {K16}

“Even my beloved retinue, having heartlessly abandoned me

After being entrusted to me, have now taken refuge in that monk.

That rogue will empty the entire threefold universe with his magic

If we don’t reduce him to ashes here and now by using force and acting quickly.” {1.33}

All the sons of Māra with their numerous retinues folded their
hands and promised, “We will do it. What we can do is put on a display of our magical
powers, strength, dominion, authority, and miracles. If we are able to turn the
son of the Śākyas to ashes, that’s good. If we are unable to, we shall take refuge in
him. You yourself, O Father, have witnessed that we, surrounded by our huge army, have
previously been defeated by the son of the Śākyas acting alone, without a companion,
using merely his magical powers. What then can we expect if he is surrounded by his
followers?”

Māra, the evil one, replied, “You should go anyway, my good
sons! If you manage to kill that monk Gautama, come back again. If you can’t manage
this, you should still return, as we will have to defend our abode.” {TK28}

Then Māra’s twelve trillion attendants, {K17} in a formation stretching upward for more than three hundred and twenty
leagues and spreading over an area of thousands of leagues, displayed the magical power
and speed of Māra’s army. They filled the entire space over the four
continents with thick black clouds and struck the king of mountains, Sumeru, with their
hands, releasing black tornadoes and lightning bolts and making all the four continents
shake violently. They uttered the most terrifying cries.
Subsequently, the nāgas, great nāgas, yakṣas, and great yakṣas assembled in the sky when
they witnessed that the entire great earth with its rocks, mountains, and mountain
ranges—including even Sumeru, the king of mountains—was quaking, and that the lakes,
great lakes, rivers great and small, and the great oceans were churning. The great
assembly of Māra’s followers stood on top of Mount Sumeru, conjured up rain
pellets one league in size, and released them onto the
country of Aṅga-Magadha. They also conjured up and released a great rain of swords,
clubs, stones, lances, javelins, razor blades, razors mounted on objects, razor-like
objects, adzes mounted on objects, adze blades, and terrible wheels armed with teeth—a
downpour of solid, hard, rough objects.

At this time, the Blessed One entered the absorption grinding the
hosts of Māra. Through its blessing power the whole rain of stones and
weapons {TK29} turned into a rain of celestial flowers,
such as lotuses and water lilies in white, red, and blue
varieties and flowers of the coral tree and the great coral tree.

{K18} He also transformed
through his blessing all the different yells and noises into melodious sounds, the
sounds of the Buddha, the Dharma, the Saṅgha, the perfections, the superknowledges, the
state of not turning back, consecration, victory over the four māras, going to the seat
of awakening,…
the state of clinging to existence, and the state without clinging. All the wind,
darkness, and dust settled down. All the grasses, bushes, herbs, trees, soil, rocks, and
mountains—whatever there were in the four continents—turned into the seven precious gems
by the power of his blessing.

The Blessed One, endowed with an uṣṇīṣa
that is not fully visible, extended his
control by means of his body as far as the realm of Brahmā. From each of
the Blessed One’s major marks a light issued forth of such a kind that the world spheres
of the great trichiliocosm became clearly and distinctly visible, illuminated by their
great radiance. And whatever gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras,
mahoragas, pretas, piśācas, kumbhāṇḍas, humans, nonhuman beings, animals, {TK30} and denizens of the hells and the realms of Yama there
were in the great trichiliocosm, all were able to see the Blessed One. Many hundreds of
thousands of gods, nāgas, yakṣas, and human and nonhuman beings
arrayed in the sky threw flowers, circumambulated the Blessed One clockwise, praised
him, and bowed to him. Many hundreds of thousands of millions of hell beings, animals, and denizens of
Yama’s realms attained recollection. Recollecting the roots of virtue planted in former
lives, they chanted, “Homage to the Buddha!” {K19} Having
died and transmigrated from the lower realms, they were reborn as gods.

Twenty-two hundred thousand of the soldiers of
Māra, along with their numerous retinues, witnessed this display of
miracles by the Blessed One and developed deep faith in his presence. They
approached him accompanied by the five hundred daughters of Māra. Together
they bowed their heads to the Blessed One’s feet and with folded hands uttered these
stanzas for him:

“O you with a pure and supremely beautiful form,

You are an ocean of wisdom, you are like a golden Mount Sumeru!

Your shining fame spreads throughout the world.

To you, our protector, we go for refuge. {1.34}

“For those who have lost the way and whose eyes are closed,

You brightly shine your guiding light, like the sun in this world.

You are a unique kinsman, an unconquerable supporter of life.

To you, our leader, we go for refuge. {1.35} {TK31}

“You have auspiciously gathered the accumulations and are a treasury rich with
wisdom.

Having the nature of space, your mind is originally free.

Your heart is filled with compassion, and your lovely speech captivates the mind.

To you, who accomplishes all purposes, we go for refuge. {1.36}

“You deliver beings from the wasteland of saṃsāra,

Showing them the causes and results of accumulated action.  {K20}

Knowing the supreme method, you live the life of loving kindness.

To you, who lives the life of compassion, we go for refuge. {1.37}

“In this existence, illusory as the moon reflected in water,

With your senses unattached to objects,

You destroy, O protector of the world, the disease of ignorance.

To you, the king of physicians, we go for refuge. {1.38}

“You serve as a bridge, saving beings from the midst of the four rivers

By means of the seven spiritual treasures practiced by the noble ones.

You show the right path, O kinsman of the world!

We worship you, the compassionate one in this world. {1.39}

“As we were nasty to you, a being of superior intelligence,

We now ask your forgiveness.

Receiving such insults like a hero, O protector,

You are a unique kinsman, the best in the world. {1.40}

“Having now repelled the faction of Māra,

We give rise to the supreme mind of awakening.

We invite all beings, as we pledge {K21}

To attain supreme awakening for their sake. {1.41} {TK32}

“Please teach us the noble conduct

Whereby we can practice the perfections,

Since beings attain awakening when endowed

With qualities taught by none other. {1.42}

“May the flowers that we cast forth remain, as parasols,

Above the heads of the best among the two-legged creatures

In the buddha fields in all directions,

So that these fields may be sources of pleasure in all seasons.”  {1.43}

All the sons and daughters of Māra, together with their numerous
retinues, then sprinkled flowers over the Blessed One. Through the Blessed One’s magical
power, however, the scattered flowers turned into many thousands of millions of billions
of flower parasols, exceeding in number even the sand grains in the Gaṅgā. The flower
parasols remained in midair above the crowns of the heads of all the living buddhas in the ten directions.

The daughters of Māra with their retinues beheld {K22} these flower parasols positioned above the crowns of the
heads of the living blessed buddhas, who were expounding the Dharma, surrounded by their
followers, in innumerable and infinitely vast buddha fields in every direction. They
were all sitting down, resplendent with light. They all had the same color, attributes,
form, and appearance. {TK33} The only
differences that the daughters could see were among the individual lion thrones of these
blessed buddhas, their retinues, and the marvelous characteristics of their individual
buddha fields. They also heard the stanzas recited by the blessed buddhas to the sound
of lutes.

And so this retinue of Māra, having seen such a miraculous
display through the power of the Blessed One, developed strong faith.
They bowed their heads
to his feet and sat down in front of him to listen to the Dharma.

However, from among Māra’s sons, along with their retinues, ten
trillion returned back to Māra’s abode and
relayed to Māra, the evil one, this detailed account: “We weren’t able to
harm even a single pore of the skin of that monk Gautama, let alone kill him. And furthermore, twenty thousand of your children have taken refuge with
him and are now sitting in front of him to hear the Dharma.”

The evil Māra, enraged, unhappy, dejected, and even more sullen,
lamented:

“My good fortune has left me and will not return

Until we bring ruin upon this son of the Śākyas. {K23}

Silent we stand with this sole problem in our minds:

‘How can we kill the son of the Śākyas?’ ” {1.44}

Then Māra, the evil one, sat down, sinking into despondency.

Here ends the first chapter, “The Intimidation of Māra,”
from the Mahāyāna sūtra [called] “Ratnaketu.” {K24} {TK34}

Chapter 2

The daughters and sons of Māra, accompanied by their retinues,
said to the Blessed One, “The extent to which the Thus-Gone One is endowed with means
and wisdom is incredible! We seek, O Blessed One, the same sort of Dharma vehicle,
wisdom, magical powers, compassion, means, and eloquence. What are the qualities, O
Blessed One, that a person should have in order to not fall into the hands of evil
companions, but instead swiftly realize unsurpassed and perfect awakening?”

“O noble sons and daughters,” replied the
Blessed One, “should any person in this world be endowed with four qualities, they will
not fall into the hands of evil companions, but instead swiftly realize unsurpassed and
perfect awakening. What are these four?

1. “My friends, a noble son or daughter must not be attached to any
phenomenon. They must never grasp, hold on to, dwell upon, conceptualize, or falsely identify any
phenomenon, so that when they are training in the perfection of generosity, they neither
reject nor grasp at the fruit of generosity, hold on to it, dwell upon it, conceptualize
it, nor falsely identify it. [And so this continues] up to not
conceptualizing or falsely identifying when practicing the perfection of insight.

2. “Another quality, my friends, {TK35} is that a
noble son or daughter must not profess the independent existence of beings, the vital
principle, an individual soul, {K25} or personhood, must not be attached in their minds… and must not conceptualize or falsely identify the realm of beings.

3. “Another quality, my friends, is that a noble son or daughter must not be
attached to… and must not conceptualize or falsely identify
forms, sounds, smells, flavors, or tactile perceptions.

4. “Another quality, my friends, is that a noble son or daughter must not be
attached to… and must not conceptualize or falsely identify the
arising of the body based on the ripening of results dependent on causes, which happens
throughout the three times and the threefold universe wherever there are the aggregates
and the organs and objects of the senses.

“And why is that? It is because omniscient wisdom, devoid of all dualistic
concepts and speculation with regard to the domain of conduct, is developed by means of
the yoga of non-observation. Neither phenomena nor omniscience, my friends, have any
existence as separate entities. They make no sound, are signless, are not imperishable,
are wishless, are not subject to arising or cessation, and have no characteristics. They
are unobstructed, imperceptible, and cannot be shown. They are void, without self, and without
characteristics. They are momentary, calm, neither
dark nor light, and without location, and they are neither sense objects nor faculties.
They are neither friendly nor hostile, are inconceivable, and cannot be
taken away. They are free from selfishness {TK36} or mental
elaboration, are stainless, and have no component parts. They are not anything in
particular, not agents, devoid of sensations, and without support. They are ungraspable,
cannot be cognized, do not appear discretely, and are not momentary. Omniscience, my
friends, is sky-like and empty. Being emptiness, it should be engaged in by applying
nonperception, nondwelling, nonattachment, nonconceptuality, and nonspeculation. {K26}

“Endowed with these four qualities, my friends, a person will not fall into
the hands of evil companions but instead swiftly realize unsurpassed and perfect
awakening. Anyone who seeks omniscient wisdom by treating sense objects as specifically
located and characterized by being objects of attachment becomes bogged down in duality.
A mind bogged down in duality is conceptual and contradicts omniscience. What is this
duality?

“When one dwells upon the aggregates, elements, and sense bases, by analyzing
them according to their characteristics and becoming attached
to them, this is duality and it runs counter to omniscience.

“Duality is conceptualizing the nexus of one’s conduct and its fruits.
Duality is conceptualizing the nexus of appropriation, becoming, and birth of beings. Duality is
conceptualizing the nexus of instruction, elucidation, discourse, terminology, and
language. Duality is conceptualizing the nexus of knowledge consisting in eternalistic
and nihilistic views, and subjects of knowledge. Duality is conceptualizing the nexus of
notions that postulate a being, a vital principle, an individual soul, a person, an
agent, or an instigator of action. Also, if somebody dwells upon and conceptualizes the
nexus of this shore and the other,  {TK37} and of thoughts and
delimitations, this is duality.

“My friends, if any person who seeks omniscience dwells upon, conceptualizes,
speculates about, or gets attached to the analysis of the arising and cessation of the
thoughts ‘I’ and ‘my’ throughout the three times, this is duality pertaining to omniscience.

“It is as if somebody {K27} would get hold of soil
when they need fire, would get hold of fire when in need of drink, would get hold of a
stone when in need of food, would get hold of garments when in need of flowers, would
get hold of a corpse when in need of perfume, would get hold of rocks when in
need of clothes, and would get hold of space when in need of scented oils. In this way,
my friends, if anybody seeks omniscient wisdom while steeped in duality arising through
the analysis of and attachment to the mastery of conduct, their endeavors will be
fruitless.”

There was, seated among this assembly, a bodhisattva by the name Dhāraṇamati.
Folding his hands in the direction of the Blessed One, he bowed and asked, “Is it
possible to realize that which is inexpressible?”

“Only one who knows the inexpressible is realized,” said the Blessed One.
“Therefore, O noble son, I will ask you something. Answer according to your degree of
acceptance. If you are able to explain this, please do. Is there a substance,
characteristic, or entity that is called ‘omniscience’?”

“If I were to say that there is,” replied Dhāraṇamati, “this would be an
eternalist view. If I were to say that there isn’t, this would be a nihilist view. In
the middle way nothing can be apprehended: omniscience neither exists nor does not
exist. Perfect realization is the understanding of the nature that is unobstructed,
unarisen, {TK38} unceasing, immeasurable, incalculable,
without darkness, and without
light.”

“Perfect awakening, O Blessed One,” said the bodhisattva Vidyunmati, “is the
ability to gain realization where there is neither coming nor going.”

“Perfect awakening, O Blessed One,” said the bodhisattva Vairocana, “is the
state that is characterized neither by attainment nor nonattainment. It is not an
intuitive grasp or an intuitive perception, nor is it tranquility or complete
tranquility. Neither is it the three times, {K28} the three
vehicles, aspiration, civility, or conceitedness.”

“Perfect awakening, O Blessed One,” said Dhāraṇamati, “is the state where one
does not conceptualize or speculate about the threefold universe, the three fetters, the
three types of knowledge, the three vehicles, the five aggregates, the elements, or the
sense bases. It is a state where there is no increase or decrease and that is not
subject to deterioration.”

“Perfect awakening,” said the bodhisattva Vajramati, “is the state where one
does not conceptualize, speculate about, or defer to the teachings, whether those of
ordinary people, the noble ones, the students, the adepts, the hearers, or those of the solitary
buddhas.”

“Perfect awakening,” said the bodhisattva Dṛḍhamati, “is the state where, in
the mode of disengagement, {TK39} one does not analyze suchness.”

“Perfect awakening,” said the bodhisattva Ratnapāṇi, “is the state where, for
the sake of accomplishing or realizing the unborn characteristic of all phenomena, one
does not conceptualize.”

“Perfect awakening,” said the bodhisattva Acintyamati, “is the state where
one does not try to apprehend, through mental analysis, the two minds—the one that
ponders the threefold universe and the one that ponders the analyzing mind.”

“Perfect awakening,” said the bodhisattva Arivijaya, “is the state where one does not cling
to, does not become seduced by, {K29} indifferent to, angry
at, desirous of, or deluded by, and does not grasp at or reject any phenomenon.”

“Perfect awakening,” said the bodhisattva Padmagarbha, “is the state where
one is not attached to either virtue or vice and, through entering profound acceptance,
does not conceptualize ‘I’ or ‘my.’ ”

“Perfect awakening,” said the princely youth Candraprabha, “is the state
where one realizes all phenomena to be the same as the reflection of the moon in water
and perceives the nature of phenomena as neither increasing nor decreasing.”

“Perfect awakening,” said the princely youth Khagamati, {TK40} “is when there is no darkness, light, arising, decay, increase, or
decrease within mind and mental states.”

“Perfect awakening,” said the bodhisattva Maitreya, “is the state where one
neither apprehends nor attempts to become equal to the Brahmās that abide
in the three realms of existence, wherever or whether they abide.”

“Perfect awakening,” said the bodhisattva Akṣayamati, “is the state where, by
purifying the three spheres, one cultivates the perfections while knowing that there is
no reality to them, and one is therefore neither attracted to nor indifferent to
them.”

“Perfect awakening, O Blessed One,” said the princely youth Mañjuśrī, “is the
state where one is neither attracted to nor indifferent to phenomena and knows the
profound doctrine of the Dharma. One neither exerts oneself nor remains inert with
regard to that which one cognizes. Nor does one accept or reject it. One does not
accumulate, {K30} lose, generate knowledge of, relinquish,
destroy, diminish, or increase any phenomena. By not conceptualizing things, one stops the afflictions.
It is by this single principle that one realizes omniscient wisdom.”

The bodhisattva Kautūhalika then asked, “How, O Mañjuśrī, should one apply
the practices whereby one actualizes this single principle and {TK41} subsequently acquires omniscient wisdom by cultivating profound
emptiness?”

Mañjuśrī replied, “The following, noble children, are twenty methods for
attaining omniscient wisdom.

“One should (1) abandon wrong views and adopt right views, (2) adopt honesty
and sincerity, (3) respect the teacher without being tainted by negativity, (4) be
receptive to good advice, (5) adopt right livelihood, (6) cast off the fetters that bind
one to saṃsāra, (7) have the same anger-free compassion for all beings, (8) take up the
threefold restraint, (9) sincerely adopt undeceptive wholesome mental states, (10) avoid
what is not peaceful, (11) guard the sacred Dharma, (12) never abandon any sentient
being, (13) renounce all wealth, (14) give strength to the weak, (15) offer refuge and
fearlessness to the frightened, (16) establish those who follow the wrong path in good
behavior, (17) be gentle and patient, (18) adopt all the characteristics that curb
grasping, {TK42} (19) avoid the accumulation of any
impurities {K31} and darkness, and (20) give up the expectation
of the personal ripening of any fruits that have been dedicated.

“Omniscient wisdom is applied through fathoming the knowledge of the nature
of the divisions of all letters, languages, sounds, speech, and descriptive words. One
has mastered the method of omniscience when one gains knowledge through fathoming the
nature of the doctrine of all the thus-gone ones and of
other religious doctrines; the nature of all conduct; the nature of applying all the
merit and the perfection of insight; the nature of clinging, arising, and cessation; and
the nature of the three emancipations, the abodes, the causes, action, and all
phenomena.”

“It is so, Mañjuśrī!” exclaimed the bodhisattva Kautūhalika. “When one fully
understands this profound Dharma principle, one does not see anyone who teaches the
Dharma, anywhere it is taught, any meanings, words, and letters by means of which it is
taught, or any Dharma that is taught. Nor does one consider which Dharma one should
abandon, which to practice, or which to understand thoroughly. The one who can fathom
the true nature of things as being inexpressible will realize omniscient wisdom.”

“Good! Good it is, O noble son!” said the Blessed One. “You have eloquently
shown that the attainment of omniscient wisdom can only happen through this single
principle. {TK43} Why is that? It is because all phenomena,
when they are not mere imputations, have an ultimate reality of neither arising nor
decaying. Their ultimate reality is the nonarising of either ignorance or nirvāṇa and
the nonarising of either space or nirvāṇa. Ultimately all phenomena are inexpressible. The same is true for all
beings. {K32} Ultimately all phenomena are insubstantial
and all are explained in terms of things coming together. Ultimately the three
times, the threefold universe, and all the aggregates are nothing whatsoever. Ultimately, the three
formations are empty. In their ultimate reality, the congeries of phenomena, ripening
fruits of actions, accumulations, and dissolutions are insubstantial. Bodhisattva great beings attain omniscience when they are fully
endowed with the understanding that all phenomena are ultimately empty and their meaning
is inexpressible.”

At this time, while this explanatory discourse on acquiring omniscient wisdom
was being presented, Māra’s twenty thousand daughters and sons, along with
their retinues, gained acceptance that phenomena are unborn. Accordingly, having
renounced their gross physical forms, they attained mental bodies. Another twenty-eight
thousand beings also gained acceptance that phenomena are unborn. Eighteen trillion gods and humans of many different types obtained the bodhisattva’s
acceptance, {TK44} absorption, and various dhāraṇīs.

Subsequently, these twenty thousand bodhisattva great beings,
who gained acceptance that phenomena are unborn, sprinkled celestial flowers toward and
upon the Blessed One and, bowing their heads to his feet, said, “You see, O Blessed One,
how beings attach no importance to the roots of virtue that lead to the accumulation of
merit because of associating with nonvirtuous companions.” {K33}

“This indeed ought to be understood as the karmic precondition,” the Blessed
One agreed. And in order to remove the doubts of these astonished beings, he shared the
following episode from one of his previous lives:

“In the distant past, O noble children, many immeasurable eons ago, in this
world sphere consisting of the four continents, during the great eon called Glorious,
when people lived sixty-eight thousand years, there was a thus-gone one by the name
Splendorous with the Gentle Glow of Light and Fragrance. He was a blessed buddha who was
learned and virtuous, a well-gone one, a knower of the world, an unsurpassed being, a
charioteer who guides
beings, and a teacher of gods and humans. In the world of that time, afflicted with the
five degenerations, he taught to a fourfold assembly the Dharma that comprises the three
vehicles. {K34}

“At that time there also lived a king by the name Utpalavaktra, a universal
monarch ruling over the four continents. On one occasion, accompanied by his harem and army, he came to the place where the thus-gone Splendorous with
the Gentle Glow of Light and Fragrance stayed. {TK45} Having
bowed his head to the feet of the Blessed One, he besprinkled him with flowers and
worshiped him further with the sounds of various instruments, fragrances, and incense.
He circumambulated him clockwise thrice, bowed his head to the feet of the assembly of
his monks, and praised the Blessed One with these two stanzas:

“ ‘O remover of many faults, you are praised

By the exceedingly virtuous gods, nāgas, and others!

O benefactor of beings with the aid of the seven spiritual treasures,

Please explain how one attains a subtle mind!  {2.1} {K35}

“ ‘O remover of the world’s darkness and bringer of the light of peace,

Destroyer of transmigration and birth, and pacifier of the suffering of death,

You who turn beings back from the path of the less fortunate realms,

Please explain how to be released in this world from Māra’s ways!’ {2.2}

“In reply, O noble children, the thus-gone Splendorous with the Gentle Glow
of Light and Fragrance said this to King Utpalavaktra:

“ ‘A person becomes a bodhisattva with a subtle mind when
endowed with three qualities. What are these three? (1) Out of a pure motivation, one
feels compassion for all beings. (2) Like a mother, one strives to remove their
suffering. (3) One equally views all phenomena as being without self, the vital
principle, or individuality and as being nondifferentiable and uncaused.
Endowed with these three qualities, a good person will become a bodhisattva with a
subtle mind.

“ ‘When endowed with another three qualities, O King, one will not become trapped in the snares
of Māra.  {TK46} What are these three? {K36} (1) One does not get angry with any sentient being and
does not look for an opportunity to attack. (2) One sees all beings as equally worthy of
generosity. (3) One examines all phenomena according to the single principle, and consequently views
them as being the same as space—unfabricated, nondifferentiable, unborn, nonarising, and
unceasing—and realizes them, without apprehending them, to be just like space in being
devoid of any characteristics of substantiality. With these three qualities, O King, a
good person will not get entrapped in the snares of Māra and will be
released from his ways.’

“Now the chief queen of King Utpalavaktra, Surasundarī by name, served by a
retinue of eighty-four thousand women, approached the blessed, thus-gone Splendorous
with the Gentle Glow of Light and Fragrance and, sprinkling him with various flowers,
uttered the following stanzas:

“ ‘O unequaled one, remover of darkness endowed with unique qualities,

Destroyer of transmigration! Please explain how a young woman may,

In this world, become a man, once purged of her less fortunate birth.

O bringer of sublime benefits, gentle and disciplined in mind! {2.3}

“ ‘O well-gone one who follows the highest course! He who pacifies and delights, {K37}

Blessed One! How does a young woman give up her inferior birth and become a man in
this world?

Please explain this, O gentle and disciplined one who benefits others.

Remove my mental darkness, right here and now.  {2.4} {TK47}

“ ‘O monk, unequaled in this world,

Supreme receptacle of many renowned qualities, mindfulness, and discipline,

Promptly explain, O dispeller of darkness, the way in this world

Whereby I could obtain a male birth—the elixir of happy migrations.’ {2.5}

“Thus addressed, O noble children, the thus-gone Splendorous with the Gentle Glow of Light and
Fragrance addressed Surasundarī, the chief queen:

“ ‘There is, O sister, a method whereby a woman may easily change her female
sex. Her previously acquired female sex will promptly disappear without a trace, and until the
final nirvāṇa, she will not obtain a female form again, unless she aspires otherwise.
So, sister, what is this method through which a woman may swiftly become a man and that
causes her female sex to promptly disappear? For this, O sister, there is a dhāraṇī
called Ratnaketu. It has great magical power, is highly beneficial, and is very
powerful. It completely dispels the condition of being a woman and removes, without
residue, all depravities of the body, speech, and mind that ripen as suffering.

“ ‘Through merely hearing this dhāraṇī, the state of being a woman will
disappear without leaving a trace. The female sex organs will disappear and male ones
will appear. {TK48} Also, the resulting male body will be
beautiful in form {K38} and complete in every limb. He will
be honest, skilled in subtle wisdom, and able to accomplish his tasks, whether they are
physical, verbal, or mental. He will follow the right conduct and will defeat all his
enemies. And whatever fruits of bad actions may have been ripened for him and would be
experienced as suffering with respect to the body, speech, or mind, whether in this or
future lives, all of them will be dispelled, unless he has committed any of the five
acts of immediate retribution, opposed the sacred Dharma, or reviled a noble one.
However, the female sex of such evildoers would disappear, too. With regard to the
residual womanhood that has persisted throughout consecutive lives, reactivated by its
latent seeds that ripen to be experienced as suffering—womanhood resulting from the
physical, verbal, and mental depravities and arising out of the karmic obscurations thus
acquired—even if this residual womanhood were as big as Mount Sumeru, it would all
dissipate completely. Why is this?

“ ‘It is because this dhāraṇī, Ratnaketu by name, has been taught and blessed
by all the thus-gone, worthy, perfect buddhas of bygone times, thus bringing mutual joy to
them and the reciters. It has been praised, extolled, and described in superlative terms
as the means for eliminating action that would ripen as the suffering of beings, {K39} and for increasing their roots of virtue.

“ ‘Whatever thus-gone, worthy, perfect buddhas there are presently in the ten
directions, dwelling in their respective buddha fields, all of them teach this Ratnaketu
dhāraṇī while recommending it as the means for eliminating bad action and increasing the
roots of virtue of the beings in their buddha fields. And whatever thus-gone, worthy,
perfect buddhas will exist in the future in the ten directions, {TK49} in their respective places they also will teach this Ratnaketu dhāraṇī
while recommending it as the means for eliminating action that would ripen for beings as
suffering, and of increasing their roots of virtue. I also will presently teach the
Ratnaketu dhāraṇī. Rejoicing in its being taught by the thus-gone ones arisen in the ten
directions, I will praise and extol this dhāraṇī.

“ ‘O sister, if any head-anointed kṣatriya king who has achieved power and
dominion writes the Ratnaketu dhāraṇī and upholds it, stanzas of praise sung for such a
king will spread far and wide throughout the ten directions, filling everywhere up to
the realm of form with words of praise. Many thousands of millions of billions of gods,
nāgas, yakṣas, and gandharvas will form
a chain behind this kṣatriya king, standing abreast in order to guard and
protect him. All the depravities, quarrels, {K40} famine,
disease, invasions by
foreign powers, untimely storms, torrential rains, and afflictions of heat and cold will
completely cease in his kingdom. All the evil yakṣas, rākṣasas, lions, buffaloes,
elephants, and wolves will become harmless. All the unpleasant problems experienced when
coming into contact with poisonous, sharp, bitter, pungent, or tasteless {TK50} substances, or the pain felt when touching rough objects,
will completely cease. All wealth, on the other hand, will increase, and all crops,
medicinal herbs, forest trees, fruits, and flowers will grow in abundance and thrive,
succulent and delicious in taste.

“ ‘And if this head-anointed kṣatriya king should hoist a volume containing
the Ratnaketu dhāraṇī on top of a banner when engaged in battle, he will defeat the
hostile army. If two head-anointed kṣatriya kings should hoist a volume containing the
Ratnaketu dhāraṇī on top of a banner when engaged in mutual war, they will come to a
mutually satisfying settlement. Thus, the Ratnaketu dhāraṇī brings many benefits and
advantages.

“ ‘If there is any village, town, or marketplace in which untimely death or
harm breaks out for humans, nonhuman beings, or
animals, a volume containing the Ratnaketu dhāraṇī should be brought there and worshiped
with many offerings. When it is brought, a celibate ascetic who has bathed, dried his
body, and put on new garments should sit on a lion throne adorned with
various flowers, censed with fragrant incense, and covered in foodstuffs of many tastes,
and he should read the text aloud.

“ ‘Consequently, all the killing and untimely death will cease, and {K41} the bad omens that bring on fear and goosebumps will
disappear. If any woman wishes to give birth to a son, she should commission a celibate
ascetic, bathed {TK51} and dressed in clean garments, to
worship this text with flowers, fragrances, garlands, and scented oils, while himself sitting on a
throne that is adorned with various flowers, censed with fragrant incense, and
covered in foodstuffs of many tastes. She should have him read the Ratnaketu dhāraṇī
aloud. She will give birth to a son, and her present life will be the last one as a
woman until she has attained final nirvāṇa, unless she herself wishes this to be
otherwise for the sake of bringing sentient beings to maturity. O sister, even by just hearing the words of the Ratnaketu dhāraṇī
recited once, anyone, even deer or birds, will never again turn back from unsurpassed
and perfect awakening.’ ”

Then the blessed, thus-gone Śākyamuni said, “O noble children, when the big
toe of thus-gone Splendorous with the Gentle Glow of Light and Fragrance’s right foot touched the
ground, the earth trembled six times.”

As he said this, the thus-gone Śākyamuni blessed the earth in this buddha field so that it likewise trembled six times. Countless
gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas, piśācas,
kumbhāṇḍas, humans, and nonhuman beings were terrified. The buddha field of the Sahā
world was totally pervaded with a great light. It became as even as the palm of the
hand, and the mountains, forests, walls, {TK52} Mount Sumeru,
the world perimeter, and the great world perimeters all disappeared. The gods, nāgas,
and yakṣas were also terrified by the trembling of the earth
and the flash of light. Through the power of the Blessed One, looking into the four
directions they noticed the Blessed One, the sage of the Śākyas, at about the distance
of an arrow shot. They were astonished, and gazed upon the Thus-Gone One, the sage of
the Śākyas, with their palms joined together. The thus-gone Śākyamuni then recited the
Ratnaketu dhāraṇī:

jaloke jaloke moke jali jala jalini jalavrate jahile
varapuruṣalakṣaṇasamāruhya amame vamame vamame navame mahāse jahame jahame jahame
jahame varame varame vavave vavave vahave vaṅgave vajave vāra vāraśe {TK53} jalamekha parakha ala jahili jana tule jana tubhukhe
vahara vahara siṃha vrate nana tilā nana tina dālā sūryavihaga candravihaga cakṣu
rajyati śavihaga sarvakṣayastritvasuravihaga jakhaga jakhaga surakhaga vahama
amrikha amrikha amrikha amrikha amrikha amrikha amrikha amrikha mrikha mrikha mrikha
vyavadeta karma dune dune utpata vyavaccheda jñānakṛta
anuda padākhaga neruka aṅgule bhaṅgule vibhaṅgule kulaha indraparivibhaha vyavaccheda
karabha vavrati vavrati ca prati ca prati amoha darśane parivarta bhaṣyu khasama
krimajyotikhaga jahi jahi jyoti niṣka bhirasa {TK54}
bhirasa bhirasa bhiraja matikrama bhivakriva mahākriva hile hihile aruṇavarte
samayaniṣke damadānadhyāna aparāmṛśe phalakuṇḍalalakhe {K42} nivarta istribhāva karmakṣaya prādurbhava puruṣatvam asamasama samaya
vidijña tathāgata svāhā!

As soon as the thus-gone Śākyamuni recited the Ratnaketu dhāraṇī, this great
earth shook again. Through hearing the dhāraṇī, the five
hundred daughters of Māra
lost their female sex
organs and grew the corresponding male organs. The same happened to infinite numbers of
girls from the realms of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras,
mahoragas, pretas, piśācas, and kumbhāṇḍas. All of them became non-returners on the path
to unsurpassed and perfect awakening. For all of them, the karmic obstacle that would
cause their being reborn as women in the future was {TK55}
completely removed.

All these women saluted the thus-gone Śākyamuni with folded hands and, in a
strong voice, exclaimed, “Homage, homage to {K43} Śākyamuni,
the miracle worker, the thus-gone, worthy, perfect buddha! Please relate in full, O
compassionate one, the episode from your past life that will explain how and why our
womanhood has now disappeared and we have become men with complete male physiques. By
the power of this miracle, this magical display, and our disenchantment, we have now engendered a wish to attain unsurpassed and perfect
awakening. Narrate, O Blessed One, this episode from your past life, with these
countless gods and humans as witnesses.”

The blessed, thus-gone Śākyamuni then continued with the narration of his
past life:

“Listen, good people! Together with Her Majesty Surasundarī, the chief queen
of King Utpalavaktra, eighty-four thousand women from her retinue heard the Ratnaketu
dhāraṇī from the thus-gone Splendorous with the Gentle Glow of Light and Fragrance. As
soon as they heard it, {K44} their female sex organs
disappeared, and the corresponding male organs appeared. Simultaneously, the same
happened to infinite numbers of girls—the celestial ones,… up to humans and
nonhumans.  {TK56} For all of them, the karmic obstacle that would cause
their being reborn as women in the future was completely removed.

“When Surasundarī, the chief queen of King Utpalavaktra, along with her
retinue attained the state of manhood, then
Utpalavaktra, the universal monarch and the ruler of the four continents, consecrated
his eldest son to kingship and, together with his remaining nine hundred and ninety-nine
divinely beautiful august sons, eighty-four thousand other such men, and ninety-two
thousand other individuals, renounced worldly life and, {K45}
in the presence of the thus-gone Splendorous with the Gentle Glow of Light and
Fragrance, they shaved off their hair and beards and donned monk’s robes, embracing,
with complete faith, the life of an ascetic who goes forth from home to homelessness.
Having thus become a wandering mendicant, he engaged in inward contemplation and took
delight in reciting prayers.

“At that time many tens of millions of beings wondered why their king, the
universal monarch, had become a wandering mendicant. They remarked to each other, ‘That
thus-gone one is a rogue and a trickster who engages in the works of
Māra. He preaches a doctrine that is linked to Māra’s
activity. From some he removes
their female sex organs, and from some the male.
He shaves off the hair and beards of some. To some he gives dyed robes and to others
white. To some he gives teaching so that they may obtain birth as a god; to some, birth
as a human; to some, birth as an animal; to some, birth as a preta; to some, birth as a
hell being; and to some,
the ending of birth, death, and transmigration altogether. That monk Splendorous with the Gentle Glow of Light and
Fragrance, {TK57} engaged in the conduct of
Māra, duplicitous in having contacts with women, is breaking his vows
while assuming the appearance of a monk. For that reason we should now depart from this
place so that we do not have to witness his stealing of sexual organs or hear his
teachings.’

“Among those who were talking in this manner there was a soldier by the name
of Kumārabhṛta. He said, ‘All my wives, daughters, and women of the harem {K46}
had their female sex
organs removed and male organs magically planted by that rotten monk. All of them had
their heads shaven and were then given dyed robes by him. And I am left alone, lost in
grief. Let us all gather together and go into the rugged wilderness where we will not
hear the sound or talk of that fake and rotten monk who employs Māra’s
snares. Let us reconnoiter first.’

“Enthusiastically, they all replied, ‘Let’s do so!’

“The soldier Kumārabhṛta then set forth together with those many tens of
millions of individuals, who were full of doubt, to a place on the outer fringes of
inhabited lands, deep in the rugged mountain wilderness. There, he lived the life of a
sage, preaching the following doctrine to all those people:

“ ‘There is no liberation from saṃsāra and no ripening of the results of good
or bad actions. There is, at this time, a monk who preaches nihilism—a vow breaker  {TK58} who indulges in the activities of
Māra. Those who approach him for an audience, salute him, and listen to
his teachings become mentally distracted. He shaves their heads, causes them to leave
home, gives them dyed robes, and has them live in cemeteries. He forces them to beg and
allows them to eat only once a day. Because of him their minds are warped by wrong views
and they are continually upset. They are content to live in seclusion and make do
without bedsteads. He also deprives them of sensory and erotic pleasures, dance, {K47} song, perfume, scented oils, ornaments, jewelry, and
sexual relationships. He forbids them to drink liquor or wine and allows them to eat
only a little. Doing such, he is an enemy of beings who preaches nihilism in the guise
of a monk while engaging in the ways of Māra. I have exposed the acts of
this monk, Gautama, which were previously unheard of and unseen.’

“Through this speech of Kumārabhṛta many hundreds of thousands of millions of
beings fell for his evil views.

“Subsequent to this, the great monk Utpalavaktra heard that in a certain
mountain wilderness
there were people who not only were established on the wrong path themselves but also
induced others to adopt the same distorted views and speak badly about the Three Jewels.
He thought to himself, ‘If ultimately I don’t liberate those beings from the evil of
their wrong views {TK59} and don’t establish them in the
right views, then my life as a monk will have become worthless. How in this blind world
will I realize, in the future, the unsurpassed and perfect awakening? How will I teach
and ultimately liberate miserable beings caught in the snares of the four māras?’

“The great monk Utpalavaktra, steadfast, courageous, and compassionate,
having then requested the thus-gone Splendorous with the Gentle Glow of Light and
Fragrance’s permission, set forth on his journey to all those towns, villages, hamlets,
and marketplaces located in the rugged mountain wilderness in the frontier areas.
Traveling through all these places in the company of hundreds of thousands, he taught
the Dharma to all those misguided beings. He made those beings turn away from the evil
of their wrong views, set them on the path of the right views, and established them on
the path to unsurpassed and perfect awakening. Some he established in the aspiration
toward the vehicle of the solitary buddhas, some toward the vehicle of the hearers, and
some he established in the fruit itself. Some he induced to take up the life of renunciation.
Some he established in the vows of a lay practitioner, some in the vows of fasting and
abstinence, and some in the vows of the threefold refuge. To women {K48} he taught the Ratnaketu dhāraṇī, {TK60} thus
preventing them from becoming women again and establishing
them in the state of manhood.

“With regard to the many tens of millions of beings who harbored doubts when
being near the Thus-Gone One, he
made all of them turn away from the evil of their wrong views, taught them the perils of
vice, and established them on the path to unsurpassed and perfect awakening. He brought
them into the presence of the thus-gone Splendorous with the Gentle Glow of Light and
Fragrance where they all, except for the soldier Kumārabhṛta, took up the life of renunciation.
Kumārabhṛta, for his part, made the following aspiration:

“ ‘As the monk Utpalavaktra is leading my followers astray, may I become a
māra in the buddha field where he is to attain unsurpassed and perfect awakening so that
I will be able to harm him from the moment he enters the womb. Later, after he is born,
may I terrorize and create obstacles for him when he plays as a child, learns arts and
crafts, learns to read, enjoys amorous pastimes in the harem… until he ascends to the seat of
awakening. Should he attain awakening, may I
sabotage his teachings.’

“The great monk Utpalavaktra, however, through his great courage full of
effort and painful sacrifice, managed to instill faith in the soldier Kumārabhṛta, who
had been so determined in his aspiration. {K49} He made him
turn away from the evil of his wrong views, taught him the perils of vice, and planted
in him the aspiration to attain unsurpassed and perfect awakening. {TK61} Consequently, the soldier Kumārabhṛta, now tame and faithful, made the
following wish:

“ ‘O most compassionate Utpalavaktra! At the time when you have attained
unsurpassed and perfect awakening, may you provide me with the prophecy of my attaining
unsurpassed and perfect awakening.’

“ O good people, should you have any doubts, uncertainties, or other such
thoughts, then know that Utpalavaktra, on that occasion, attended upon the thus-gone
Splendorous with the Gentle Glow of Light and Fragrance and his retinue with manifold
offerings and then left the household life and became a wandering mendicant together
with hundreds of thousands of millions of beings. He turned infinite hundreds of
thousands of millions of beings away from the evil of their wrong views. He set infinite
numbers of beings upon the three paths and established them in the fruits thereof. For
infinite hundreds of thousands of millions of women, he enabled them to attain the state
of manhood.

“This may not be immediately obvious to you, but at that time, during those
events, I was the king Utpalavaktra, the universal monarch ruling over the four continents. It was I who discharged my duties as a man. And if again, O good people, you should
have any doubts, uncertainties, or other such thoughts with regard to Surasundarī, the
chief queen who went forth during the time those events occured, {TK62} you should know that this was the great bodhisattva Maitreya during that
particular time. O good people, you may have doubts,
uncertainties, or other such thoughts with regard to the soldier Kumārabhṛta and his
retinue of tens of millions of beings who took part in the events of that time, {K50} as it may not be immediately obvious to you that this was
Māra, the evil one, during that particular time. Because I set his followers, at that time, upon the path of
renunciation, he first took umbrage with me but then made a wish that once I myself had
attained unsurpassed and perfect awakening, I would prophesy the same for him.

“You, O noble children, became disaffected when you were in the presence of
the thus-gone Splendorous with the Gentle Glow of Light and Fragrance. You talked
without self-control and harbored wrong views. Consequently, I released you from the
evil of your wrong views {TK63} and made you take up the life
of renunciation. From then on you have attended upon many thousands of buddhas and
worshiped them with offerings. Having learned the Dharma from them, you made aspirations
and practiced the six perfections. However, because of the bad action previously
accumulated by you with your body, speech, and mind, you have endured suffering for many
eons in the three miserable realms. It is only because of this karmic obscuration that
you were born, in your present life, in the abode of Māra, the evil
one.”

While these past events concerning the Ratnaketu dhāraṇī were being narrated
by the blessed, thus-gone Śākyamuni, the female characteristics of the five hundred
daughters of Māra vanished, and male ones appeared. They gained acceptance that phenomena are
unborn. Infinite hundreds of thousands of millions of beings beyond count, including
gods, humans, {K51} and asuras, developed the wish to attain unsurpassed and perfect
awakening and entered the path of no return. In this way, infinite hundreds of thousands
of millions of beings entered the path of {TK64} no return of
both the hearer and solitary buddha vehicles. For infinite numbers of celestial and
human girls, womanhood ceased, and each became a man.

This concludes the chapter on the previous lives of the Buddha, the
second in the “Ratnaketu Sūtra.” {K52} {TK65}

Chapter 3

While the Ratnaketu dhāraṇī was being recited by the thus-gone Śākyamuni, the
entire Sahā world became clearly visible, illuminated by a powerful light. The one
hundred billion lords of sensual pleasure, each one a māra
active in one of the one hundred billion worlds of four continents in this buddha field
of Śākyamuni, became alarmed by this display of the Buddha’s power and directed their
eyes toward this world of four continents. “Where is this light emanating from?” they
wondered. “Surely this must be through the power of Māra, the evil one, who
lives in that particular world of four continents. He is stronger, mightier, and more
powerful than us.”

As they looked, however, the māras saw Māra, the evil one,
overcome with grief and
utterly dejected. So the one billion māras went to the world of four continents where
Māra, the evil one, lived and asked, “Why is it, O lord of sensual pleasures, that you are just sitting there, miserable and
overcome with grief, when your entire world sphere is awash with light?” {K53}

“As you know, friends, there is a monk from the Śākya clan, a trickster and rogue of
the worst kind. As soon as he was born here, the entire Sahā world became filled
with light, shook, and trembled. Whatever intelligent beings there were in this entire
world sphere—the lords of brahmās, nāgas, yakṣas, asuras,
mahoragas, garuḍas, kinnaras, and other intelligent human and nonhuman beings—all went
to him to offer worship for the last six years. Sitting alone on his seat, without a
companion, he has been creating inauspicious illusions.

“I, for my part, desirous to make a show of my military might, approached him
in the company of soldiers numbering three hundred sixty billion and surrounded him with
displays of power, valor, magical skill, and transformations of my entire army, but I
was unable to stir or disturb even a single hair on his body, let alone dislodge him
from his seat or assault him some other way. That villain, however, displayed the
magical power that he did and made the earth tremble.

“Defeated along with my military, I was like a cut-down tree, prostrate upon
the surface of the earth, while he, {K54} sitting there on his seat, produced inauspicious illusions {TK67} of such a kind that my entire domain was overpowered.
Having accomplished the knowledge he sought, he rose from his seat and started
instructing beings. Thereupon, all the learned and knowledgeable beings in this world of
four continents became astounded, so that I am unable to divine their thoughts or their
future destiny within the six realms. I am unable to stir or disturb even a single hair
of those who took refuge with him, let alone mislead them about him, or pry them away
from him.

“And now my five hundred daughters with their retinues, as well as my twenty
thousand sons with their followers, have taken refuge with that villainous monk,
Gautama, and sit in front of him in order to listen to the Dharma, while I no longer have the power to persuade them to leave him.
For this reason, you,
being powerful, full of merits, knowledgeable, and mighty, must help me. We need to
stamp the life out of that villainous son of the Śākyas. And whatever beings have taken
refuge with him, we must annihilate them too. {K55} We will
defeat the black faction of that deceitful monk, and bring glory to the white faction of
Māra. We will then be able to live happily ever after.”

Now, the māra Jyotiṣprabha looked toward Jambudvīpa where the Thus-Gone
One {TK68} was sitting and teaching the Dharma. When he saw
the Blessed One’s body and heard the sound of his Dharma talk, he was awed and the
thrill of it caused the hairs on his body to stand on end. He said to Māra,
the evil one:

“With his exquisite form, he stands supreme over the entire buddha field.

He has long been purified through merit and wisdom.

Having applied himself to the path over a long time, he is free from the
afflictions.

As all his links in the chain of becoming have ceased, he is free from sorrow. {3.1}

“Do not fall under the sway of anger any more—this is not right!

As the most eminent and best in the threefold universe, he is an object of
refuge.

He in whom burns even a slight feeling of hatred toward him

Is deluded indeed and will be deprived of happiness in this world.” {3.2} {K56}

Then another māra, Sannimika by name, addressed Māra, the evil
one, thus:

“He possesses great magical power and the excellent marks of merit.

Not stuck anywhere, he is free from all destinies.

He shows the way leading to the cessation of all suffering

And cannot possibly be harmed even by hundreds of māras.” {3.3}

The evil one replied:

“He brought my followers under his control,

And your followers will be brought under his power too.

Soon he will empty our entire domain.

Where shall we resort to after that?” {3.4} {TK69}

The māra Navarāja said this to Māra, the evil one:

“If you had superior magical power,

You would be able to prove your prowess.

Your force, however, is spent and all hope is gone.

Why, then, do you still compete with him, the Omniscient One?” {3.5}

The māra Khaḍgasoma said:

“There is no enmity in his mind toward anyone.

Purified by meditation, he does not belong anywhere.

The sphere he resides in is independent of the three realms.

He cannot possibly be assailed by others.” {3.6} {K57}

The evil one replied:

“Whatever beings there are in the desire realm—

Attached to sense pleasures and stupefied by arrogance and pride—

They are my servants who always follow me.

How could it be impossible to kill him if we all joined
forces?” {3.7}

The māra Kṣititoya said:

“Knowing that objects are without essence

Like an illusion, a mirage, or a reflected image, he has subdued his craving.

Unattached to existence, with a sky-like nature,

How could he possibly be obstructed?” {3.8}

The evil one replied:

“He also depends on things in this threefold universe;

He relies on gourmet food and drink and fine clothes, {TK70}

And the three feelings are firmly
rooted in his mind.

How then could it be impossible to destroy him?” {3.9} {K58}

The māra Tṛṣṇājaha said:

“Any magical powers that exist in our domain,

Whether they are of the evil one himself or the mahoragas,

Do not even come close to the powers of Siddhartha.

How then could it be possible to destroy him?” {3.10}

The evil one replied:

“I will cut off his food supply,

Hurl rocks at him,

And abuse him verbally—

Will he not be forced out of his living place then?” {3.11}

The māra Bodhākṣa asked:

“When you launched your assaults upon him,

Did he ever angrily show you his disapproval,

Or show you a scowling face?

Did you directly hear any bad words from him?” {3.12}

The evil one replied:

“He always endures things patiently, considering them carefully.

He has exhausted his passions, and has no hatred or ignorance. {K59}

His mind is lovingly disposed toward all beings,

Though he is always socially engaged.”  {3.13}

The māra Durdharṣa said:

“We can certainly set out to assail those

Ensnared by the three fetters, {TK71}

But how could we possibly destroy one

Who has eliminated faults and the snares of delusion?” {3.14}

The evil one replied:

“You, gentlemen, my powerful supporters,

Must stay coolheaded, right now!

I will transform the entire earth into water—

All its quarters with their mountain ranges. {3.15}

“I will release a terrible rain of hard rocks

And heaps of iron filings.

I will throw at his body arrows, javelins,

Razor blades, and spears, to crush him into dust. {3.16}

“With these missiles emitting flames on impact

I will crush the lion of the Śākyas to dust.”  {3.17}

And so this exchange between the evil one and the other māras continued until
ten million stanzas were spoken by the ten million māras, after which all the māras
spoke with a single voice:

“So be it! We will go! We will now go to our individual abodes, don our
armor, and come along with our military cohorts. {K60}
Whatever magical powers we have at our disposal, we will display them all. You will then
know for yourself, at that time, what valor the monk Gautama will exhibit.”

These tens of millions of māras {TK72} then
departed for their respective homes to don their armor, each māra accompanied by tens of
thousands of millions of followers. All of them donned their coats of mail, armed
themselves with different types of weapons, and girded themselves with different types
of body armor. As night fell, they traveled to Jambudvīpa and arrayed themselves in the
sky above Aṅga-Magadha.

Any gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas,
pretas, piśācas, and kumbhāṇḍas in this world of four continents who harbored ill will
toward the Blessed One and who had not attained respect and devotion for him and were
also ill-disposed toward the Dharma and the Saṅgha were all mobilized under the command
of the evil Māra for the sake of killing the Blessed One. Brandishing
various weapons and types of armor, they hovered there in the sky. Māra,
too, went to one side of the Himalaya Mountains where there lived, with a retinue of five hundred, the sage
Jyotīrasa, a devotee of Maheśvara who was accomplished in the eighteen branches of
knowledge and who had attained excellence in the field of magical arts. Having assumed
the form of Maheśvara, Māra stood before the sage and said:

“Born into the Gautama clan, the supreme sage has recourse to ordinary knowledge as
well as the superknowledges. {TK73}

He lives in Magadha, where he is now doing alms rounds in the city of Rājagṛha. {K61}

You must engage him in conversation at length, being resolute in the pursuit of
various topics.

You will thus certainly obtain the mastery of the five superknowledges.” {3.18}

Having spoken this stanza, Māra, the evil one, disappeared right
there and, having gone to his abode, declared the following to his retinue of māras:

“Please hear from me today what an incomparable scheme I have hatched:

Those of you who are endowed with magical powers should unreservedly engage the son
of the Śākyas in a friendly conversation.

If you keep your great pride, particular to māras, in check, he will not see your
deception.

If you continually say nice words, he will be kind to you as one of his disciples,
just like a mother is with her children. {3.19}

“When his disciples finally go undistractedly to town,

As they do every morning, we will promptly captivate them

With the sweetest sentiments expressed through song and dance.

The bull of the Śākyas will surely lose his composure

When he hears about this event.” {3.20} {TK74}

Another māra said:

“We shall swiftly produce, outside of this town, many unpleasant sounds—

The wild and fierce sounds of lions, tigers, elephants, and camels, like roaring
summer thunder. {K62}

We shall wait with our weapons at the ready, so that he will see the miraculous
display with his own eyes.

Baffled, he will lose his magical power and flee, losing his bearings and sense of
direction.”  {3.21}

Another māra said:

“Standing in great numbers by the four gateways straddling the four main roads with
contorted faces,

Brandishing various weapons—sharp spears, arrows, barbed missiles, and swords—

We shall attack from the sky with loud shrieks, releasing bolts from the clouds.

Terrified by the earthquakes, he will soon lose all control and meet his doom.” {3.22}

And, as far as the extent of the māras’ magical power would allow, they
enacted everything in full. The Blessed One, however, turned this entire world
sphere—the great trichiliocosm—into diamond. Subsequently no māras were able to make any
sounds, and no mountains of fire stood in the four directions. There were no black clouds {TK75} and no unseasonable winds. No nāga was able to send even
a single drop of rain—all this through the power of the Buddha’s blessing.

Around that time, in the morning, four great hearers put on their lower
garments and robes and, bearing their alms bowls, entered the great city of Rājagṛha to
beg alms. Venerable Śāriputra entered the city through the southern gate to beg
alms. {K63} There, in the city, fifty māra youths, endowed
with supreme youthful beauty, attired to resemble sons of distinguished personages,
roamed about dancing and singing. They seized Venerable Śāriputra by both hands and
pranced along the street. Dancing and singing, they urged him, “Dance, monk! Sing,
monk!”

Śāriputra replied, “Listen, friends, as I sing you a song that you have not
heard before.”

All the māra youths, moving onward, then sang the following in unison with
Śāriputra:

“Enough of the sense bases;

We are deceived by them.

Sense bases are killers;

I will put an end to them. {3.23} {TK76}

“Enough of the aggregates;

We are deceived by them.

Aggregates are killers; I

will put an end to them. {3.24}

“The mantra is:

bahara bahara bhārabaha marīcibaha
satyabaha āmabaha svāhā!”

Elder Śāriputra sang this stanza and recited the words of the mantra while
bounding along with the fifty māra youths, who, supremely thrilled and kindly disposed,
said: {K64}

“We now ask you, our protector, for forgiveness.

You are truly a kinsman of beings, a great teacher.

We will always bear witness to the fact

That the aggregates are fraught with danger, just as you have declared.” {3.25}

They all bowed their heads to the feet of Śāriputra and sat down in front of him, in the
middle of the street, to hear the Dharma.

Around the same time, the great Venerable Maudgalyāyana entered the great
city of Rājagṛha through the eastern gate, in order to beg alms. But as before, fifty
māra youths sang the following in unison with Maudgalyāyana:

“Enough of the elements;

We are deceived by them.

The elements are killers;

I will put an end to them. {3.26} {TK77}

“Enough of sensations;

We are deceived by them.

Sensations are killers;

I will put an end to them. {3.27}

“Enough of intentions;

We are deceived by them.

Intentions are killers;

I will put an end to them. {3.28}

“Enough of perception;

We are deceived by it.

Perception is a killer;

I will put an end to it. {3.29} {K65}

“Enough of saṃsāra;

We are deceived by it.

Saṃsāra is a killer;

I will put an end to it. {3.30}

“The mantra is:

āmava āmava āmava āmava āraja
ranajaha śamyatha śamyatha śamyatha gaganavama svāhā!”

The great Maudgalyāyana sang these stanzas and recited the words of the
mantra to the sons of Māra while bounding along with them. Subsequently,
the fifty māra youths, supremely thrilled and kindly disposed, said:

“O son of the lord of sages, endowed with magical power
and protected by the noble path!

You are the lamp of Dharma who shows how to pacify the evils of saṃsāra.

We have now renounced evil and developed respect and devotion.

Today we take refuge in the Buddha, the supreme Dharma, and the Saṅgha.” {3.31}

The fifty māra youths bowed their heads to the feet of Venerable
Maudgalyāyana and sat down in front of him, in the middle of the street, to hear the
Dharma.

Around the same time, Venerable Pūrṇa, the son of Maitrāyaṇī, entered the
city through the northern gate to beg alms. {K66} As before,
fifty māra youths sang in unison with him:
{TK78}

“Enough of sensory contact;

We are deceived by it.

Sensory contact is a killer;

I will put an end to it. {3.32}

“Enough of the controlling forces;

We are deceived by them.

Controlling forces are killers;

I will put an end to them. {3.33}

“Enough of saṃsāra;

We are deceived by it.

Saṃsāra is a killer;

I will put an end to it. {3.34}

“Enough of all becoming;

We are deceived by it.

Becoming is a killer;

I will put an end to it. {3.35}

“Enough of delight in sense pleasure;

We are deceived by it.

Delight in sense pleasure is a slaughterhouse;

I will put an end to it.  {TK79}

“Life passes quickly, my friends;

Fast flows the water.

A naive person doesn’t know this—

Such a fool gets infatuated with form. {3.36}

“Likewise, as before, he gets infatuated with sound, {3.37}

He gets infatuated with odor, {3.38}

He gets infatuated with taste, {3.39}

And he gets infatuated with touch. {3.40} {K67}

“Life passes quickly, my friends;

Fast flows the water.

A naive person doesn’t see this—

Such a fool gets infatuated with phenomena. {3.41}

“Likewise, as before, he gets infatuated with the aggregates, {3.42}

He gets infatuated with the psycho-physical elements, {3.43}

He gets infatuated with sensual enjoyments, {3.44}

He gets infatuated with comforts, {3.45}

He gets infatuated with caste, {3.46}

And he gets infatuated with sex. {3.47} {TK80}

“Life passes quickly, my friends;

Fast flows the water.

A naive person doesn’t know this—

Such a fool gets infatuated with everything. {3.48}

“The mantra is:

khargava khargava khargava mujñini
āvarta vivarta khavarta bramārtha jyotivarta svāhā!”

Venerable Pūrṇa sang these stanzas and recited the words of the mantra to the
sons of Māra while bounding along with them. Subsequently, the fifty māra
youths, supremely thrilled and kindly disposed, said:

“You have shown us the path of calming the mind.

The elements are illusory like a mirage or a reflected image.

This world of beings is produced by concepts.

We go for refuge to the Three Jewels, who are ready to answer our prayers.” {3.49} {K68}

All fifty of the māra youths bowed their heads to the feet of Venerable Pūrṇa
and sat down in front of him, in the middle of the street, to hear the Dharma.

Around the same time, Venerable Subhūti entered the great city of Rājagṛha
through the western gate {TK81} to beg alms. There, at the
gate to the city, fifty māra youths, endowed with supreme youthful beauty, attired to
resemble sons of distinguished personages, gallivanted about, dancing and singing. They
seized Venerable Subhūti by both hands and, prancing along the street, urged him,
“Dance, monk! Sing, monk!”

Subhūti replied, “Listen, friends, as I sing you a song that you have not
heard before.”

Then all of them fell silent. Moving along with them, Venerable Subhūti sang
the following:

“All things are impermanent; they are like illusions or bubbles on water.

All conditioned things are impermanent and by nature unstable.

Just as a mirage disappears as soon as it is seen, so, too, is there no permanence in
them.

An intelligent person knows that all phenomena are easily destroyed. {3.50} {K69}

“All sensory contact brings suffering, as sensation has no essence.

All naive people get stuck right there, afflicted by painful phenomena.

There is no friend who would liberate one from all suffering

Like the faith that leads to awakening and the practice of meditation. {3.51} {TK82}

“All phenomena have one trait in common—they are good once conceptions are
abandoned.

All conduct has no self and is insubstantial.

There is no living entity, vital principle, person, or agent.

You should reject the deceptions of Māra and incline your mind toward awakening. {3.52}

“Consciousness operates within the sense faculties like lightning in the sky.

All sensory contact, sensation, and mental activity are devoid of self.

Everything, when examined appropriately, is insubstantial.

Naive people, stupefied, function like automatons. {3.53}

“ If the aggregates are comprehended to the core, no agent can be found.

Ultimately, everything is peaceful, empty, and free from extremes.  {K70}

This is called the sphere of nondelusion and constitutes the path to awakening.

To attain awakening, you must follow the guide and protector.”  {3.54}

“The mantra is:

sumunde vimunde munda jahi sili sili
sili avasili tathātvasili bhūtakoṭisili svāhā!”

Venerable Subhūti sang these stanzas and recited the words of the mantra to
the sons of Māra while bounding along with them. {TK83} Subsequently, the fifty māra youths, supremely thrilled and kindly
disposed, said:

“Not having heard these teachings before, we were under the influence of bad
friends.

Whatever bad actions we have thus committed through delusion and ignorance,  {3.55}

We now confess before you, O son of the victorious ones!

We make a solemn vow to attain buddhahood for the benefit of the world.” {3.56}

All fifty of the māra youths bowed their heads to the feet of Venerable
Subhūti and sat down in front of him, in the middle of the street, to hear the Dharma.
At the same time, through the power of the Buddha, the street appeared stretched to a
radius of one hundred leagues. In the middle were seated Elder Śāriputra, {K71} the great Maudgalyāyana, Pūrṇa, and Subhūti, facing north,
west, south, and east respectively and positioned at a distance of half a league from
one another. In the center of the area between these great four hearers a lotus appeared—fifty cubits in diameter, with a golden stalk,
petals of blue beryl, stamens of śrīgarbha, and a
pericarp of pearl.  {TK84}

From this lotus, which appeared to tower above the
street to three times the height of a man, great light streamed forth, visible as far as
the gods’ realm of the Four Great Kings, to whom the lotus appeared
to be fifty “celestial leagues” tall. In the realm of the Thirty-Three Gods, it appeared
to be one hundred leagues tall. It could be seen as far as the Akaniṣṭha realm, where it
appeared to be half a league tall. From the petals of this lotus emanated various stanzas with words rich in meaning. All beings on this earth heard the following stanzas: {K72}

“A unique, faultless man has arisen in this buddha field.

By him alone Māra and his forces—soldiers and mounts—were defeated. {3.57}

“Through the unique courage of the Buddha, the wheel of the Dharma was turned.

He alone has come, without a doubt, in
order to benefit the world. {3.58}

“In this world, the two most disciplined men, proficient in moral precepts, are
Upatiṣya and Kaulita.

They are knowledgeable and proficient in many treatises, and their purpose is the
Dharma and liberation.

The great learned sage, skilled in the affairs that benefit the entire world, teaches
the sacred Dharma.

This best of teachers, revered by the whole world, is coming today. {3.59} {TK85}

“This teacher who demonstrates the knowledge of the three times, king of all monks,
promoter of the three types of instructions,

Protector of human and divine beings, knower of the infinite significance of the
Dharma,

Expert in what helps and benefits the world, great lamp of wisdom,

Speaker of truth who is free from the three stains, will teach everything today.  {3.60}

“He exerted himself for the sake of all people, and his mind never growing weary,

Thus liberating all beings, afflicted as they are by suffering.

To those whose eyes are veiled by ignorance

He gives, accordingly, the eye of the sacred Dharma. {3.61} {K73}

“As his entire congregation has gathered together here,

This leonine speaker who reveals the absolute truth,

Supremely beautiful, endowed with the ten strengths,

Knower of what is and is not supreme, will arrive here before long. {3.62}

“Seeing that beings are immersed in a great ocean of suffering,

He will come to beat the drum of the Dharma.

His six senses are completely under control,

And his six knowledges follow from the six superknowledges.  {3.63}

“This leonine preacher, endowed with the six seeds,

Will come here to give the six supreme, essential teachings.  {TK86}

He defeats those who live in the city of the six sense faculties

And is the lord of guides recalling the six supreme
goals.”  {3.64}

The following stanzas, also emanating from the lotus, could be heard as far as the realms of the six classes of the gods of
desire.

“You now indulge in every possible pleasure

With careless minds, obscured by craving and self-aggrandizement.

You are always beguiled and intoxicated by the drink of pleasure.

Because of your heedlessness, you do not worship the Well-Gone One. {3.65} {K74}

“Sensual enjoyments are ephemeral like reflections of the moon in water.

The noose of saṃsāra, binding all beings, is extremely strong.

Those not freed from it, distracted by pleasures,

Will never reach nirvāṇa. {3.66}

“Always distracted, you do not practice mental tranquility

And do not see what you did in the past as virtuous or unvirtuous.

You will be seized with the fear of aging, disease, and death,

And someday will have to descend to the lower realms. {3.67}

“You should practice generosity, self-control, restraint, and nondistraction

And guard your previously accumulated merit.

You should give up impure sensual desires, which are endless,

And instead approach the Well-Gone One for refuge. {3.68}

“You should go to him and listen to his teaching,

Which is eloquent, rich in meaning,

And the cause of knowledge, liberation, and peace.

There is great value in listening to him who possesses the sacred Dharma. {3.69} {TK87}

The following stanzas, also emanating from the lotus, could be heard as far as the sixteen desire god realms. {K75}

“You should cultivate the Dharma assiduously

And delight in one-pointed contemplation, eliminating the afflictions.

Undistracted in mind and longing for liberation,

You will find an intelligence that relinquishes hatred. {3.70}

“You should cultivate the supreme acceptance,

The elucidation of the signs of the thirteen aspects.

Only through acceptance will you swiftly

Obtain ultimate liberation, free from disease and old age. {3.71}

“For those who put their faith in a multitude of forms and ideas

And see things as lasting, stable, and truly existent,

There will be no severance of the stream of rebirths.

They are destined for the lower realms. {3.72}

“But those who have ascertained the three realms to be selfless,

Insubstantial, non-independent, and inactive

And who cultivate the acceptance of phenomena concurring with reality

Will all be liberated from the course of their rebirths. {3.73}

“There will be no death, aging, sickness,

Unhappy rebirth, or meeting with anything unpleasant {K76}

For those who meditate on all the phenomena in this world

As being equal to the sky, free from arising and destruction. {3.74}

“This path is infinitely pure and is sublime. {TK88}

Those whose minds are not caught up in the senses

Will defeat the four types of māras,

Just as did the lion of the Śākyas. {3.75}

“This supreme path is taught

For those who cultivate the single principle

That relinquishes sheer absence and all signs,

And for those who train in behavior in order to abandon duality. {3.76}

“Those who meditate on all phenomena in this world as empty,

Being without agent and without action,

Will directly experience the awakening of the sky-like nature,

Unequaled and devoid of expectation.”  {3.77}

While these expressions of the Dharma, pregnant with meaning, were issuing
forth from the lotus, the human and nonhuman beings present
in this world sphere gathered together in the middle of the street and took their seats
around the lotus. They included many beings up to the
countless Akaniṣṭha gods, who descended from their realm in infinite numbers and took
their seats around the lotus to hear the Dharma.

The same stanzas were overheard by Māra, the evil one. Looking
around, he saw, in the middle of the street in the great city of Rājagṛha, the lotus from which these stanzas were issuing {K77} and, seated around the lotus to hear the
Dharma, infinite hundreds of thousands of millions of people. He then looked up and saw
the same lotus in every abode of the gods throughout the six
realms of desire. Those lotuses too were surrounded by
infinite numbers of hundreds of thousands of millions of gods, seated in order to hear
the Dharma. {TK89}

Consequently, Māra, the evil one, became even more frustrated,
upset, and dejected. Covered in goosebumps and sweat, shivering, he flew up into the sky
and, in a loud voice, angrily addressed the other māras:

“Listen to my out-of-character speech attentively!

I have no control over my dominion anymore, and no power in this world.

The power of this sage and his immaculate qualities

Spread throughout this world, confirming beings in their allegiance to him.  {3.78}

“And furthermore, a lotus
has sprung up to delight humans and gods.

All the good people have come to it, well disciplined

And eager to savor the fine teachings of the Well-Gone One.

Full of extraordinary qualities, they follow the path of calming the mind. {3.79} {K78}

“The magical illusion unleashed by this monk fools this entire threefold
universe.

The multitudes of humans and gods, fully attentive, stand around the lotus.

Quickly cast down a rain of rocks along with terrifying cries!

He will perish today, if attacked by the fierce soldiers of Māra.” {3.80}

Another māra said to the evil one:

“Listen to this beneficial advice from us. Do you really understand what your duty
is

If, even though you’ve seen the ruin of your army, you still don’t want to make
peace?

It is we who are in error, considering that the splendorous body of the Well-Gone One is a receptacle of good fortune,

And that apart from the Buddha—a guide in truth—there is no other refuge in this
world so exalted.”  {3.81}

Then another māra, lamenting loudly, his words full of utmost indignation, said this to Māra, the
evil one:

“You have lost your way and are on a lowly course!

Don’t you know that we have no such strength or might?

Have you no shame and no compunction, {TK90}

That you are competing against the Guide? {3.82}

“While our force has been ruined,

All the world’s inhabitants, through the power of the Buddha,

Have been drawn near the lotus,

Their pure bodies nourished by hearing the Dharma. {3.83}

“We, on the other hand, have become repulsive;

Our bodies stink and our strength and valor are gone. {K79}

We should take refuge with the lord of sages,

So that we don’t perish immediately.” {3.84}

Other māras said with folded hands:

“You, O evil one, have given up right conduct and delight in evil acts,

But the Buddha is the protector skilled in bringing benefit to beings, the best among
the good.

We should promptly go to the city of Rājagṛha, putting on a pleasant and peaceful
appearance.

Let us go for the refuge that is revered by the threefold universe—a universal
medicine for all beings!” {3.85}

There was a māra there in the sky called Ghoṣavati. He proposed in a loud
voice:

“All of you together, please listen to my words in a spirit of devotion and friendliness.

Let us renounce our wrong views, bow down to him, and likewise pay homage with speech
and mind.

Having renounced anger, may we be thrilled by the teachings of the Sage, with feelings of
devotion and faith welling up in us.

Let us go to the Buddha in person to seek the refuge so difficult to obtain; let us
worship him today with devotion.” {3.86}

At this moment all the māras descended from the sky and constructed gates to
the city of Rājagṛha from the seven gems. Some, taking on the appearance of universal
monarchs, {TK91} stood in front of the Blessed One, making
every effort to worship him. Some took on the appearance of Brahmā, some of
Vaśavartin, some of Maheśvara, some of Nārāyaṇa, some of a Tuṣita god, {K80} some of Yāma, some of Śakra, and some of a god from the
realm of the Thirty-Three. Some took on the form of Kumāra, Vaiśravaṇa, Virūḍhaka,
Virūpākṣa, or Dhṛtarāṣṭra, and some, the form of the mundane Four Great Kings. Some took on the appearance of Sūrya, Candra, or Tāraka;
some, the appearance of an asura, garuḍa, kinnara, or mahoraga; and some, the appearance
of jewel mountains, golden ornaments, various gems, or jeweled trees. Some took on the
appearance of a kṣatriya; some, the appearance of members of religions other than
Buddhism; some, the appearance of the precious wheel, the precious jewel, the elephant
Airāvaṇa, Bālāha the king of steeds, or the precious consort; and some, the appearance
of a respected merchant or a royal minister. Magically transformed into these forms,
they stood in front of the Blessed One in order to worship him.

Some of them, who were blue with a blue complexion, magically adorned their
bodies with white ornaments. In order to worship the Blessed One they floated in
the sky at the height of a palm tree, holding red parasols, banners, flags, and strings of
pearls. Some were dazzling white with a white complexion and adorned with bright red
ornaments; they floated in the sky holding yellow parasols, {TK92} banners, flags, and strings of pearls.  {K81} Some were bright red with a red complexion and adorned
with ornaments of a golden color. They floated aloft, holding blue parasols,
banners, and flags. Some were red with a red complexion and rained down white pearls.
Some were white with a white complexion and rained down red pearls. Some, magically
appearing as celestial ṛṣis, rained flowers from the sky in great profusion. Some,
appearing as the Blessed One’s hearers, rained divine fragrances of various kinds from
the sky. Some, appearing as gandharvas, strummed various divine instruments. Some,
appearing as celestial nymphs, sprinkled the ground with perfumed water from vessels
made of various gems. Some, of obsidian-black complexion, burned incense of various
fragrances. Some, appearing as gods, danced and sang. Some, of varying complexion,
praised the Blessed One with their folded hands directed toward him. Some māras, and
even their retinues, turned to face the direction where the Blessed One resided and,
holding various jewels, offered them to him in worship. Some, having placed themselves
by the upper windows of houses and buildings along the street or upon gateways, tall
buildings, houses at crossroads of three or four roads, gates, trees, or palaces, were
sitting there for the purpose of worshiping the Blessed One.

When Māra, the evil one, saw all those māras with their retinues
going for refuge in the monk Gautama, he became even more rattled, frightened, and
confused. Wailing aloud, he said: {K82}

“I have no friends anymore

And have today been deprived of all my glory. {TK93}

Separated now from my dominion,

I will make my final effort. {3.87}

“I will cut down at its root

the lotus where all the beings went.

After cutting it, they will all be flummoxed—

this will be my last stand.” {3.88}

Having thus made up his mind, Māra, the evil one, descended from
the sky, fast as wind, to the street where the lotus was,
and, having crept up to its stalk, tried to uproot it but could not even touch it. He tried to cut the petals but could not even see them.
He also tried to smash the pericarp with his fist but could not even grasp it. Just as
lightning, or a shadow, can be seen but not grasped, in the same way he could see the
lotus but not grasp it.

When he thus saw the lotus without being able to
touch it or seize it, he tried to let loose a most horrific
deafening cry in order to frighten the entire congregation, but this too he was unable
to do. He tried further, with great vehemence and force, to strike the great earth with both his hands to make it shake, but was unable, in
this case too, to touch it or to seize it. Just as someone
wanting to hit the sky cannot reach it, in the same way Māra, the evil one,
saw the earth but could not touch
it or seize it.

He then thought, “If I could only punch the beings assembled here, or
distract their minds.” But
while he could see these beings, {TK94} he was unable to
touch or seize even one of them. Then Māra,
the evil one, wept bitterly. Through the power of the Buddha, his entire body shook like
a tree. {K83} With a tear-streaked face he looked in the four
directions and lamented:

“This miraculous feat, performed by this monk today, will attract the entire world to
him.

Because of my earlier delusion, I suddenly became dispossessed,

And I am now separated from my dominion, my merit, and my
strength.

My life is finished. Banished, I will promptly go to my abode, while I am still
alive.” {3.89}

But even though he tried to go home, he could not. Frightened still more, he
could only weep. He thought, “I am deprived of my magical power completely. Woe is me!
May I not fall under the control of the monk Gautama! And may I now disappear, so that I
do not die in front of him, my enemy. As no being should see me die in his buddha field, may
I die as soon as I am out of the Sahā world buddha field.”

But still, he was unable to disappear from sight or flee in any direction,
cardinal or intermediate. Instead, he perceived himself, still at the same location,
tied around the neck with a fivefold noose, and became even more upset
and frightened. Howling in a raucous voice, he lamented, “Woe is me! I will never again
see my dear sons or kinsmen.”

Then the māra by the name Ghoṣavati, seated in the manner of a universal
monarch, asked Māra, the evil one: {K84}

“Sir, why are you today, in your anguish, loudly lamenting and crying?

Discarding fear, you should promptly go to the exalted sage, the best in the entire
world, for refuge.

He is the protector, refuge, and defender of the world, who removes the three sufferings.

Surely, if you devote yourself to him, you will obtain peace and happiness.” {3.90}

Māra, the evil one, then thought, “If I approach the monk
Gautama, with pleasing words, to take refuge, I would then be freed from these
fetters.” {TK95}

Bowing with folded hands toward the Blessed One, he said, “Homage to you, the
most eminent person and the ultimate deliverer from birth, aging,
disease, and death! I herewith go to the Blessed Buddha to take refuge.”

Then he continued:

“Release me from this unbearable, terrifying noose, O sage
and protector!

Today and henceforth, I take refuge with the Well-Gone One, the greatest and most
important being.

Having committed grave offenses against you when I was angry and blinded by my
ignorance,

I confess all of them before you, taking you as my witness.” {3.91}

When Māra, the evil one, thus took refuge in the Blessed Buddha,
saying pleasant words, he had the sense that he was released. But when he had the
thought to escape from the assembly, he had the sense that his neck was once again bound
by a fivefold noose. {K85}
When he was again
unable to go anywhere and thought, once again, of seeking refuge and protection from the
Blessed One, he had the sense that he was released. Staying right in that spot, he had
the sense of being bound and released seven times over.

Chapter 4

When the four great hearers were, as described before, in the great city of
Rājagṛha collecting alms, they were rudely accosted by the māra youths who urged them,
“Dance, monk! Sing, monk!” When, subsequently, the great hearers, running along the
street, sang their verses with lyrics that describe the path to nirvāṇa, this great
earth trembled. At that moment many hundreds of thousands
of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, inspired
with faith in the Blessed One’s instructions, said this,
their faces awash with tears:

“Though the excellent Dharma-leader abides in the state without sorrow,

The fine teachings of the victorious ones are in desperate straits.

If beings now see this nonsense directed at his disciples,

How will they come to have faith?” {4.1}

Then, many hundreds of thousands of millions of gods, nāgas, yakṣas,
gandharvas, asuras, garuḍas, kinnaras, mahoragas, and rākṣasas, their faces bathed in tears, approached
the Blessed One. Standing before him, they said:

“Please consider, O Blessed One,

The predicament of your instructions at this moment. {TK97}

Do not neglect, O omniscient one,

The preservation of the practice thereof.” {4.2} {K87}

The Blessed One replied:

“If so, I will go there myself,

And, having defeated Māra and his mounted forces,

I will put the whole of humanity

On the road to the city of nirvāṇa.” {4.3}

All those gathered there pleaded with one voice, “Do not go, O Blessed One!
Have you not said
before that the domains of the blessed buddhas, the māras, and the nāgas, and of the
acts they commit, are inconceivable? Among all these domains, that of the buddhas is
preeminent. The Blessed One can, while sitting right on his seat, defeat tens of
millions of māras, explain tens of millions of Dharma treatises, dry up the ocean of
afflictions, tear up the net of wrong views, and submerge tens of millions of beings in
the ocean of wisdom. The time is not right for the Blessed One to go now.”

The Blessed One replied, “Even if all beings, however many there are in the
inhabited realms, were to become māras, and if all the particles of dust, however many
there are on earth, were individually mobilized by his power
to advance toward me in order to take my life, they would not be able to harm even a
single hair on my body. Whereas I, sitting on this very seat, would be able to defeat
tens of millions of billions of māras, except for Māra himself along with
his personal retinue.

“I will go back so that the entire great city of Rājagṛha becomes adorned by
the māras offering worship to me {TK98} with marvelous
displays magically created by the power of Māra. I will use this event to
inspire them with compassion, so that these māras, when supreme appreciation and faith
are born in them, will create the roots of virtue necessary to realize unsurpassed and
perfect awakening.” {K88}

When the Blessed One was thus about to get up from his seat, Prabhāvaśobhanā,
the guardian deity of Veṇuvana, stood in front of him with a tearful face and
insisted:

“This is not the right time, O Blessed One, to enter

The city that is presently crawling with māras.

Each one of them is exceedingly fierce

And surrounded by ten million others, O leonine teacher! {4.4}

“Wild with anger,
they brandish sharp weapons.

They bide their time, their disturbed minds bent on killing you.

You should not enter the city under any circumstances, O lord,

Lest you meet your own destruction, O kinsman of the world!” {4.5}

When the Blessed One did, nevertheless, get up from his seat, the goddess of
the monastery, Dyutimati, bowed her head to his feet and said:

“Five thousand evil ones

Are waiting with their weapons.

These cruel māras are expecting you;

You should not go today, O great sage!” {4.6}

When the Blessed One did, nevertheless, walk out of the monastery, {TK99} the medicine goddess, Siddhimati, bowed her head to his
feet and said:

“If the lamp of the world perishes,

Alas, the path will be lost,

The Dharma methods will be destroyed,

And the ship of Dharma will sink. {4.7}

“The exalted essence of the Dharma is waning in the entire world,

Which is overflowing with the fierce and vile afflictions.

I have some power over the earth and the power {K89}

To prevent the destruction of the Well-Gone One, the best of sages.  {4.8}

“There are many violent beings in this place intent on killing you.

Dedicated to evil ways, they are waiting with their sharp axes and swords.

Please heed my plea, O Well-Gone One, on how to protect the world.

Do not enter the city, O mountain with the ten strengths who has accomplished his
journey!”  {4.9}

But the Blessed One set forth from the monastery courtyard. The tree goddess
Dyutindharā, wailing most piteously, bowed her head to his feet and pleaded:

“Lord! The moment that you—the sage who fulfills all wishes and accomplishes all
aims—

Have perished, the entire threefold universe will be deprived of its eyesight.

Warriors with snake-like tongues and flaming mouths, armed with sharp swords and
arrows,

Roam the sky above, intent on killing you. Do not go there now!” {4.10} {TK100}

When the Blessed One approached the covered gate passage, the goddess
thereof, Jyotivaruṇā by name, wailing in a loud voice, bowed her head to his feet and
said:

“In that fine city, there are twenty thousand so-called brahmins.

They are looking for you, armed with flaming swords, knives, and arrows, and devoid
of mercy.

Twenty thousand of them, pitiless and cruel even to one another,

Are waiting not far from here to kill you. Please, do not go, O fair-faced one!” {4.11}

When the Blessed One nevertheless entered the gate passage, the protector
goddess of the city of Rājagṛha, Tamālasārā by name, {K90}
crying out from the sky in a loud voice, hastily approached him, bowed her head to his
feet, and warned:

“What is more, O Blessed One, the road from here is overrun with lions, camels, and
rutting elephants.

The māras have set up ambushes to endanger the monks.

Also, the followers of other religions are poised to eliminate you, the Teacher, from
this earth.

Out of compassion for the gods and the nāgas, please don’t go, O lighted lamp with a
thunderous voice! {4.12}

“O blessed tamer of māras! The lords of humans, gods,
serpentine beings, and kinnaras,

Disturbed by the possible destruction of your doctrine, have joined together.

Frightened, they chase the māras,

And also the magically created figures with grotesquely disfigured faces. {4.13}

“Seeing the impending demise of the sacred Dharma, the calamities befalling the
world, {TK101}

The sky with the light of the constellations all gone, and the unsteadiness of the
sun and the moon,

Virtuous people cannot bear it; beating their heads,

Dreading that the Well-Gone One may perish, they can only exclaim, ‘Alas! Woe is
us!’ {4.14}

“The sun of the doctrine is setting.

The meteor of the Dharma is fading out.

Death is trampling down upon the perfect Buddha.

The water of the Dharma is drying up. {4.15}

“When the ruin of the followers

Of the sacred Dharma has approached,

There will be, in this world,

A proliferation of nonvirtuous māras.” {4.16} {K91}

Seeing that the Blessed One would not turn back, the goddess shed even more
tears and begged:

“Please have regard, O sage, for this entire world!

Do not go, O best of speakers, to your destruction today!

If you meet your doom in my city,

I would be forever blamed by the threefold universe. {4.17}

“Heed my plea, O Guide, the best of beings!

Do not go to destruction in my city today,

But, out of compassion for beings, wait here,

Liberating them from the fear and pain of rebirth! {4.18}

“Remember your former pledge, O Thus-Gone One—

‘When I attain the ultimate state, may I become a savior

Of the many beings afflicted by great suffering!’

Give comfort, O supreme being, to all those who draw breath.  {4.19}

“Remain, O best of embodied beings, for many millions of eons! {TK102}

Alas! The naive are caught up in sense objects.

To give them peace, please show them the Dharma path leading to

The realization that the sense bases and faculties are empty by nature!” {4.20}

But the Blessed One advanced farther along the gate passage. The earth goddess, Dṛḍhā, together with ten thousand other deities
each endowed with great vigor, her face bathed in tears and hair disheveled, stood
before the Blessed One with folded hands {K92} and
pleaded:

“Remember the gifts
that you made in the past—

Your blood that would fill the four oceans;

Your head and bones, enough to form the Cakravāḍa range;

Your eyes, numerous as the grains of sand in the Gaṅgā; {4.21}

“Your various jewels, given away in the past;

And your sons, daughters, elephants, horses,

Houses, clothes, beds, food, drink,

And medicine needed by the sick. {4.22}

“You offered supreme worship to the self-arisen ones,

Carefully guarded your discipline,

Always applied yourself to forbearance and study,

And honored your mother and father. {4.23}

“You practiced endless difficult austerities

And freed beings from their many afflictions.

In the past, at the very start, you made the following vow:

‘May I become a buddha who shows the absolute truth  {4.24}

“ ‘And saves humanity from the great ocean of suffering! {TK103}

May I teach the Dharma to the world!

May I uproot craving and the great fears!

May I dispel all suffering! {4.25}

“ ‘May I lead multitudes of beings to the city of fearlessness

By establishing them on the path to supreme awakening! {K93}

May I liberate those afflicted with much suffering

And fulfill all the needs of beings!’  {4.26}

“Forgive those, O lord, who have strayed from the path

And commit evil in this world, ruining their learning and
discipline.

Save them! Remember your vow!

Continue to teach the Dharma for many millions of eons! {4.27}

“Ferry the beings, O lord, across the sea of suffering!

Wash them with the water possessed of the eight qualities!

There is no being in the threefold universe

Who could be as eminent as you, O lord. {4.28}

“Liberated yourself, may you liberate the world as well!

Save the world from the ocean of the three realms,

For you are a buddha, and the sole kinsman of the world.

Remain forever and share the Dharma with others.” {4.29}

The Blessed One, however, proceeded farther along the gate passage. At that
moment many hundreds of thousands of millions of billions of gods, nāgas, yakṣas, and
rākṣasas, their faces bathed in tears, flew through the sky, imploring him:

“First, during the time of peace, we saw well-gone ones

Who trained their students well,

Instructing them in the Dharma in full

Without being blocked in the manner it is happening now. {4.30} {K94}

“This teacher, one of great intelligence, {TK104}

Has attained the self-arisen state during the degenerate period.

He, the lord of sages, has taught the Dharma in this
world,

Which is obscured by the afflictions, for the sake of bringing beings to
maturity. {4.31}

“While this leonine speaker remains here,

One billion evil ones

Are bringing ruin upon the Dharma.

Do not enter the city today, O valiant Buddha!” {4.32}

Another goddess warned:

“The former victors, engaged for the sake of the world’s welfare,

Turned the wheel of the Dharma in just one place.

This one, however, preaches wherever he travels.

There is a risk that calamity will befall him in such places!” {4.33}

Another goddess said:

“This leader, out of compassion, has wandered around

And has benefited beings in great measure.

My only concern, however, is that today

He might perish in this city.” {4.34}

Under these circumstances, many hundreds of thousands of millions of billions
of gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, and mahoragas descended
from the sky above with forlorn expressions on their tear-soaked faces. Arraying
themselves before the Blessed One, they acted in many different, self-harming ways.

Some pulled out their hair. Some cast off their adornments. Some {K95} threw away their parasols, banners, and flags. Some threw
themselves on the ground. Some took hold of the Blessed One’s feet. Some wailed most
piteously. Some beat their breasts {TK105} with their hands.
Some, standing at the Blessed One’s feet, spun in circles like the madgu bird. Some,
standing in front of the Blessed One with folded hands, bowed to him and recited
praises. And some
showered upon him flowers, incense, perfume, garlands, scented oils, clothes,
adornments, golden thread, strings of pearls, and fine cloth. Some others, numbering
tens of millions, chanted the following in a single loud voice:

“You have practiced many austerities

For the great benefit of the world.

Now that your time here is limited,

Please be equanimous. Stay! Don’t leave! {4.35}

“Your buddha activity, O faultless one, has been accomplished only in part.

Only a few gods and humans have been called to witness you.

You should remain, teaching the Dharma for a long time to come,

Thus delivering beings from the ocean of the threefold existence. {4.36}

“There are many beings practicing good conduct.

With their good seeds ripening, they have become vessels for the elixir of the
Dharma.

You should feel compassion for them and teach them the meaning.

You should deliver the pitiful world from the river of suffering. {4.37}

“You should show the right path

To those who have lost their way in the wilderness of saṃsāra

And have strayed into the thick forest of various destinies. {K96}

You should deliver them with words of the supreme noble Dharma. {4.38} {TK106}

“Your most marvelous and wonderful act of compassion

Was the turning of the wheel of the sublime Dharma.

Please remain for a long time, O most intelligent one!

Let humankind not be deprived of a protector!” {4.39}

Another goddess said:

“Should the Guide perish,

The entire world will be rendered blind.

The eightfold path—the cause of the threefold liberation—

Will not exist in this world in any way whatsoever. {4.40}

“We have carefully planted virtuous seeds

Sprung from body, speech, and mind,

And are thus now surrounded by every type of comfort.

May this spring of merit not be lost!” {4.41}

Now many hundreds of thousands of millions of billions of gods from the Pure
Abode gathered together and said:

“Do not fret! The Sage, one of vast intellect,

Will not come to grief of any kind,

Even though tens of millions of māras have arrived on earth.

This virtue is clearly evident to us. {4.42}

“The terrifying army of Māra has battalions stretching all around for
thirty-six leagues, primed to move swiftly and with devastating force,

Armed with barbed missiles, scimitars, and enormous swords, and making a lot of
raucous sounds. {TK107}

Having now advanced as far as the seat of awakening, it has now approached its own
demise.

Today it will instantly become terrified of Siddhartha; how then could it
create obstacles for the one whose fame has spread far and wide?” {4.43} {K97}

Another goddess said in tears:

“This army consisted in the past of a single māra and wasn’t very strong.

But now, tens of thousands of millions of māras strong, it is very powerful. {4.44}

I fear that the leader of the world will meet his doom,

And that after his demise, this world will spiral into darkness.” {4.45}

Then Śakra, Brahmā, and the world protectors clasped the feet
of the Blessed One and pleaded:

“Remain here, O holy one! Please follow the advice, O champion of compassion,

Of the two of us, inferior to you in intelligence.

Many tens of millions of gods are afflicted with profound anguish.

Please besprinkle them now with the nectar of Dharma!” {4.46}

The Blessed One then looked at the entire congregation, eyes wide with loving
kindness, and uttered the following words to comfort them, his voice as sweet as
Brahmā’s:

“Don’t fret! You must not be afraid now!

Not even all the māras together, riding upon their mounts,

The whole lot of them, would be able to trouble

A single hair of mine, let alone my whole body. {4.47}

“I will console the entire world today

And will always teach the Dharma on this earth. {TK108}

To those who have lost their way,

I will duly divulge it with lucid instructions.  {4.48} {K98}

“In the past I performed many difficult austerities

And distributed food and drink in abundance,

As well as many houses and much medicine.

Who would be able to harm me today? {4.49}

“I gave away horses, chariots, and elephants;

So also ornaments and adornments,

Female and male servants, cities and kingdoms.

Who would be able to harm me today? {4.50}

“For the benefit of beings I gave away

My wives, sons, daughters, and other family members,

As well as the royal power desired on earth and my royal
lineage.

How then could my body be destroyed today? {4.51}

“I gave my head, both my eyes, ears, nose,

Hands and feet, flesh, skin, and blood.

I even gave my own life for the embodied beings in this world.

Who, then, would be able to hurt me? {4.52}

“With my own hands, I presented huge offerings to many

Tens of millions of buddhas, worshiping them with devotion.

I always delighted in practicing discipline, study, and acceptance.

Who, then, would be able to injure me today? {4.53}

“I formerly practiced difficult austerities

With my mind completely focused in absorption.

If there was no anger in my mind even when my body was being butchered, {TK109}

Who would be able to hurt me today? {4.54} {K99}

“With my afflictions pacified, I am a fully self-controlled buddha

With my mind full of love for all beings.

I have no envy, harshness, or anger.

No one will be able to stand in my way today. {4.55}

“I have gained victory over the entire army of Māra

And defeated many tens of millions of māras.

I will definitely liberate you from saṃsāra,

So don’t be afraid. Why would I not enter the city? {4.56}

“Any buddhas dwelling, for the sake of beings,

In the ten directions,

I will engage them here,

Along with the bodhisattvas with great magical powers.  {4.57}

“I will completely fill all the buddha fields.

There, I will institute merit and wisdom.

And when those buddhas are properly abiding,

I will fulfill the intentions of the buddhas. {4.58}

On that occasion, infinite and innumerable hundreds of thousands of millions
of billions of gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas, and
human and nonhuman beings applauded the Blessed One by exclaiming, “Homage to the one
endowed with infinite diligence who has the power to work miracles and wonders! Homage,
homage to the Blessed Buddha who is thus endowed! {TK110} The
world and its gods have been comforted by the Blessed One, and the followers of
Māra defeated. The filth of the afflictions that bind beings to existence
has been dispelled. {K100} The mountain of their arrogance
has been split asunder. The tree of birth has been cut down, the sun of death turned to powder, the
darkness of ignorance dispelled, the followers of other religions brought to have faith,
the four rivers dried up, the torch of the Dharma lit, and the path to awakening
shown.

“Beings have been established in acceptance and gentleness, caused to
playfully abide in the bliss of meditation, and made to realize the four truths of the
noble ones. The world and its gods have been ferried across the ocean of births by the
most compassionate, blessed teacher. Sentient beings have been transported to the city
of fearlessness.”

Then the gods and humans worshiped the Blessed One with sundry flowers,
incense, perfume, garlands, ornaments, and adornments and swept the road
for his sake. They covered it in
celestial cloth, calico, and flowers, including celestial flowers such as mandārava and
great mandārava, pāruṣaka and great pāruṣaka, mañjuṣaka and great mañjuṣaka, and roca
and great roca, as well as blue, red, and white lotus
flowers. In the places where the Blessed One would put his feet {TK111} on the road, they conjured up, on either side, trees made of the seven
precious gems, and adorned them with celestial cloth, calico, and hand, ear, and head adornments. Between the trees, they
conjured up celestial lotus ponds with cool and sweet water,
completely limpid and free of turbidity. These were filled with water possessing eight
qualities and adorned all around with the seven precious gems.

In the space above, they held up parasols made from the seven precious gems,
banners, flags, golden thread, and strings of pearls. They sent showers of dust made of
gold, silver, and beryl, and the powders of aloeswood, crape jasmine, white sandalwood,
and benjamin, and the leaves of the tamāla tree. {K101} They
sprinkled powdered gośīrṣa and uragasāra sandalwood upon the road. They also adorned the
entire firmament with golden thread, strings of pearls, and loose jewels and pearls, as well as various other
ornaments. Outside the city the gods and humans decorated the road in order to worship
the Blessed One, while inside, the māras and their retinues created beautiful magical
displays in order to worship him.

At this time the Blessed One entered the absorption called
becoming indestructible and, immersed in it,
proceeded on his way down the road. {TK112} He advanced on
the road assuming various physical forms and features with their corresponding modes of
deportment. Those beings who were devoted to Brahmā and capable of being
guided by him saw the Blessed One walking in the form of Brahmā. Those who
were capable of being guided by Śakra, Nārāyaṇa, Maheśvara, the Four Great Kings, a
universal monarch, the master of a castle, a great sage, a monk, a princely youth, a woman, a lion, an elephant, a nāga, or
an asura saw the Blessed One in that respective form. Those who were devoted to and
capable of being guided by rabbits saw the Blessed One with the form and features of a
rabbit, advancing on the road in the manner of a rabbit. Those capable of being guided
by buddhas saw the Blessed One with the form and features of a buddha, advancing on the
road in the manner of a buddha. All these beings walked along close together with folded
hands, one after the other, bowing and singing praises.

At that time, the sage Jyotīrasa, who lived next to the Himalayas, {K102} spurred on by Māra,
arrived in the vicinity of the gates of the great city of Rājagṛha, along with his
retinue of five hundred.
When he saw the Blessed One proceeding down the road in the
form, features, color, shape, deportment, and style of a sage, and the
many billions of gods {TK113} diligently venerating him, he
had the following thought:

“Truly, this man is a great sage with tremendous power. He is worthy of
veneration and both gods and humans are venerating him. His entire body is ornamented
with the marks of merit. I can see that he is a learned preceptor. I would
like to check to see which of the two of us is elder and more learned. So, I will go
before him and inquire about his caste, family lineage, dwelling place, and ascetic
discipline.”

Then the sage Jyotīrasa gazed upon his retinue and announced:

“There is one who is educated, honest, disciplined, venerable, and worthy of
veneration.

He possesses wisdom and the meaningful Dharma—this supreme sage fully knows the path
of acceptance.

You all should join him, offering him respectful veneration,

And listen to the man of such qualities delivering his well-spoken doctrine that ends
saṃsāra.” {4.59}

All the young brahmins in his retinue pledged with one voice that they would
do as their preceptor had instructed. The sage Jyotīrasa and his retinue
then went to the Blessed One. Standing before the Blessed One, they joined their palms
and asked, “Who are you?”

The Blessed One answered, “I am a brahmin.”

“What is your family lineage?”

“I am of the Gautama family lineage.”

“What is your ascetic discipline?”

“My ascetic discipline is the threefold liberation.”

“What is your practice?”

“I practice suchness, the ultimate reality.”

“How long has it been since you went forth?”

“I have gone forth {TK114} since ignorance
arose.”

“Great Sage, can you explain the Vedic teachings of astrology?”

The Blessed One responded, “When one is free from superimposition, everything
is the same. So from
that perspective, what is the point of worldly knowledge?”

“It delights the learned,” replied the sage.

“Where do the stars abide?” asked the Blessed One.

The sage answered, “There are said to be the twenty-eight constellations that
are supported by, and follow, the sun and the moon. In relation to the measurement by
fingers, there are thirty-eight. Using this
measurement by fingers, there are twelve fingers lengthwise within the body where the
stars abide. With one measure of a finger at the brain in the head and one measure of a
finger at the soles of the feet, there are a total of fourteen such fingers within the
body. What exists at those locations does not change into anything else. Thus, the way
one is follows the star under which one is born. What else is there? Let me explain.
Please listen, Great Sage!

“Those who have a mole on the right side of their face

At the location of four fingers,

A black beard, and ruddy hue

Are born under the constellation Kṛttikā. {4.60}

“They will have wealth and fame,

They will be learned, and their glory will spread.

These are the signs of those

Who are born under Kṛttikā. {4.61}

“Those who have a mole

At the location of four fingers

Are born under the constellation Rohiṇī. {TK115}

They will be knowledgeable and constantly delight in the Dharma. {4.62}

“Learned and with abundant wealth,

Beautiful in all respects,

Heroic and always victorious,

They will defeat all their enemies. {4.63}

“Whoever has a mark resembling fire

At the location half a finger from the neck

Is born under the constellation Mṛgaśirā

And will be heroic and wealthy. {4.64}

“Whoever has a mole on the left side,

At the location of half a finger,

Is born under the constellation Ārdrā

And will be angry and foolish, but wealthy. {4.65}

“Those who have moles in the left armpit

Are born under the constellation Punarvasū.

They will have wealth and be rich in grain,

Yet their mental resources will be limited. {4.66}

“Yet you, born under the constellation Puṣyā,

Have the finest marks.

On the palms of your hands there are wheels

That beautify you like the sun. {4.67}

“All the hair on your head

Twists upward to the right.

Your body is of equal proportions.

You, O leader, have tamed your afflictions. {4.68}

“With a mark at the heart center resembling fire, {TK116}

Those born under the constellation Āśleṣā will crave violence.

Their discipline will be corrupt, and they will trouble their
companions.

They will delight in sexual misconduct. {4.69}

“Those who have a mole resembling a pea,

Whether down low, on the front, or on the back,

Are born under the constellation Maghā.

They will be wealthy and disciplined religious people. {4.70}

“Those who have birthmarks

On both the left and right of the navel

Are born under the constellation Pūrvaphalgunī

And will be stingy and have a short life. {4.71}

“Those who have a mole

Four fingers below the navel

Are born under the constellation Uttaraphalgunī.

Wealthy and disciplined, upon death they will go to the higher realms. {4.72}

“Those born under the constellation Hastā

Will have a red mole on the buttocks.

They will thieve, deceive, and defraud.

Their merit is trifling and their intelligence meager. {4.73}

“Those who have a mole on their penis

Are definitely

Born under the constellation Citrā.

Their preference will be for song and dance. {4.74}

“Those who have a yellow mole,

Either above or below the penis,

Are born under the constellation Svāti. {TK117}

They are not learned, but desirous and often angry. {4.75}

“Those who, at one finger of both thighs,

Have a red mole

Are perfect lords born under the constellation Viśākhā

And will be attended by men and women, {4.76}

“Learned and brave, defeating their enemies,

Always enjoying a pleasant life,

Modest, intelligent, and reliable.

Having died, they will be reborn in the higher realms. {4.77}

“Those who have a mole like a pea

At one finger of both thighs

Practice discipline and are born under the constellation of
Anurādhā.

They have both Dharma and enjoyments. {4.78}

“Those who have a mole underneath their thighs

Are born under the constellation Jyeṣṭhā.

They are ugly, short-lived, and corrupt in discipline.

They are neither ethical nor compassionate. {4.79}

“Those who have, on both knees,

Small birthmarks

Are charismatic people born under the constellation Mūlā.

They will swiftly destroy their own homes.  {4.80}

“Those born under the constellation Pūrvāṣāḍhā

Have moles on their kneecaps.

They practice charity and desire the Dharma path.

At death, they go to the higher realms. {4.81}

“Those born under the constellation Uttarāṣāḍhā {TK118}

Have moles on their elbows.

In that regard, they are intelligent,

Wealthy, and loving toward others. {4.82}

“They who have moles on both elbows

Are born under the constellation Śravaṇā.

They are always wealthy, healthy, and loving toward others.

At death, they go to the higher realms. {4.83}

“Those who have black moles on their calves

Are born under the constellation Dhaniṣṭhā.

They will have little anger or desire.

They will have no wealth, but they will be wise. {4.84}

“Those who have black moles

At the finger measure on their calves

Are born under the constellation Śatabhiṣā.

They are foolish and will end up drowning. {4.85}

“Those who have something like a scar at the finger below their calves

Are born under the constellation Pūrvabhadrapadā.

They are foolish and prone to injure others,

Are destitute, and often steal. {4.86}

“Those who have moles throughout their finger measures

Are born under the constellation Uttarabhadrapadā.

They are generous, disciplined, mindful,

Knowledgeable, fearless, and compassionate. {4.87}

“Those who have tiny moles

On both their legs

Are born under the constellation Revatī.

They are ill-mannered and become barbers. {4.88} {TK119}

“Those who have black moles

On their thumb joints

Are always vital and healthy

And born under the constellation Aśvinī. {4.89}

“Those who have moles on the soles of their feet

Are born under the constellation Bharaṇī.

They are loveless and have the character of killers and executioners.

When they die, they go to the hell realms. {4.90}

“Those who undertake particular types of conduct

Bear these astrological signs.

It is consciousness that leads beings

Around the universe.” {4.91}

The Blessed One then said:

“Childish beings whose experience is conceptual

Can be attached to anything.

They are deluded and spiritually immature.

They live in their heads and catch infectious diseases. {4.92}

“Dogs, snakes, turtles,

And various other kinds of animals,

And anyone born under the constellation Puṣyā,

Do not experience well being. {4.93}

“Just as you have acquired

Absorption, magical powers, and freedom,

I myself am all-seeing,

So why don’t you ask me your questions?” {4.94}

The sage Jyotīrasa showered the Blessed One with flowers {TK120} and was deeply pleased. He then inquired:

“O sage in human form

Who is replete with the finest marks,

Given that I do not know your ancestry,

I would like to know if you are a god or a man. {4.95}

“When your speech and voice are heard,

They are like those of Mahābrahmā.

The actions you take and the manner in which you behave

Resemble the sages of yore. {4.96}

“Sage, how are you so excellent,

Such that I’ve never seen or heard of anyone like you before?

Please tell me who your teacher was,

And what your ancestry is!” {4.97}

The Blessed One answered:

“I am not concerned with high or low.

Whoever is stuck with such designations

Binds themselves to all manner of suffering—

They are not fitting vessels for freedom. {4.98}

“My lineage is the six perfections.

With them I destroy brahmins with the six superknowledges,

Those who preach the six sources of joy,

And the six faculties. {4.99}

“I have the knowledge that understands the three phenomena.

My conduct is the threefold liberation.

I went forth at the moment

That I developed the mind of awakening. {4.100}

“I do not focus on any signs— {TK121}

Indeed I cultivate signlessness.

I am a perfect buddha,

Teaching the absence of being, life principle, and self. {4.101}

“I have fully cultivated the emptiness

Of the three sensations and the three formations.

My wisdom has reached the far shore.

Nothing is communicated by my words. {4.102}

“Anyone who is unattached like space

And arouses the mind set upon awakening

Will achieve the perfect strength of patience,

As well as wisdom. {4.103}

“Awakening is not difficult to find

For one who does not engage with phenomena,

Has no desire for karmic ripening,

And does not contradict suchness. {4.104}

“If one contemplates the ultimate reality

Without fixating on phenomena

Or adhering to high or low,

One will become a thus-gone one. {4.105}

“There are no characteristics or marks.

If one abandons such reference points,

And does not get involved with any phenomenon,

One will become a thus-gone one. {4.106}

“Give up specific characteristics!

Abandon all doubt in your mind!

Expand your knowledge like space!

You must become a buddha like me!” {4.107} {TK122}

Immediately after the Blessed Buddha had spoken these verses, the
sage Jyotīrasa and his retinue saw the Blessed One transform into the form,
features, and deportment of a buddha as their previously accumulated roots of virtue
became activated. The sage Jyotīrasa then attained a state of absorption such that,
sitting like the bodhisattva Peak of the Victory Banner, he was able to see into all
states of absorption without depending on any other factors. Through all these forms of
absorption, his state
became such that nobody could take it away from him. He attained the bodhisattva
absorption called Ratnaketu.

The great sage, holding a flower in his folded hands, then praised the Blessed One with the
following verses: {K103}

“O protector of the world worthy of infinite praise! A confirmed speaker of
truth!

You have illuminated the entire world with the light from your eye of wisdom.

For the benefit of beings, you always elevate your courage and loving kindness.

O best of beings, leader free from attachment, I prostrate to you today!  {4.108}

“With your golden color and glow of golden light, your cooling qualities

Help inspire the causes that lead to the attainment of awakening in all beings.

By turning the wheel of the Dharma, you split the mountain of the afflictions {TK123}

And perfect the supreme conduct and the causes of understanding awakening. {4.109}

“O great physician, the best of beings adorned with auspicious marks,

Guide, please explain today how the essence of a being becomes buddha.

May I tear apart the net of craving; when I am
saved, may I save the world!

Please tell me, O best of humans, when will I become a buddha? {4.110}

“I will ferry beings across the river of suffering, free them from the ocean of
existence,

And establish them on the path to the undefiled bliss of nirvāṇa.

I beg any buddhas living in the ten directions, ocean-like with their vast
qualities,

To be my witness—for I commit my mind to awakening.  {4.111} {K104}

“ May the suffering of all beings

Touched by violent, rough, and unbearable pain be pacified today

By the power of merit accumulated by me in the three times with my body, speech, and
mind.

May all beings attain the bliss of the buddhas and find lasting nirvāṇa.  {4.112}

“May the maladies of all beings be quelled and the waters of afflictions dried
up!

May they obtain wisdom and sound sense faculties!  {TK124}

May I swiftly liberate, through the brilliant splendor of
my merit,

All the beings overwhelmed by suffering, cut down by death!  {4.113}

“May all beings, each and every one of them, attain an ocean of qualities!

May they be satisfied with knowledge, limitless merit, and all pleasures!

May they attend to the abandoning of negativities and the view of equality!

May they all remember their previous births and practice the Dharma! {4.114}

“May they all cross to the other shore of the ocean of existence on the raft of
Dharma!

May all reach the far shore of Dharma! May all become buddhas!

May the rain of the Dharma fall and then remain for immeasurable eons!

May all beings be bathed in the water from this Dharma cloud!  {4.115} {K105}

“Whatever subtle transgressions I have committed with my body, speech, and mind,

I humbly confess, begging all the buddhas to be my witness!

May I never again commit such deeds inspired by evil views! {TK125}

May I see such inconceivably supreme beings always before me!  {4.116}

“Whatever little merit I have accumulated I dedicate to awakening.

For the sake of beings, I will perform any action and endure any suffering.

I will bring all beings onto the supreme path of awakening.

For eons I will purify buddha fields, wisdom, and the ocean of beings.  {4.117}

“May I reach the place where I touch awakening and attain
purification.

May my whole retinue be purified and abide on the level of acceptance.

O leonine speaker, may I attain the five superknowledges.

O leader with your unimpeded wisdom and omniscience, please make my prophesy!  {4.118}

“If I should become a buddha, a paragon of all the qualities of buddhahood in this
world,

May I cast loose flowers upon you and shade you with a parasol!

May the gods, nāgas, yakṣas, and the rest of the people be my witness,

And may the Earth, trembling, bow her head to your feet.”  {4.119} {K106} {TK126}

Then the sage Jyotīrasa cast the flowers he had just spoken of upon the
Blessed One, and they became a single parasol floating above the crown of his head. When
he saw this, satisfying feelings of tremendous and extraordinary joy and pleasure arose
in Jyotīrasa’s mind. He
fell to his knees and touched the Blessed One’s feet. As soon as he did so, the entire
great trichiliocosm shook in six different ways. The hundreds of thousands of
millions of billions of beings who were there became so moved that they beheld a vision.

Those beings who were capable of being guided by elephants perceived the
Well-Gone One in the form of an elephant. They were overjoyed. When they saw the flowers
cast by the great sage transformed and floating in the sky as a parasol and the earth shaking, {TK127} they fell to
the Blessed One’s feet in amazement. Those who were capable of being guided by buddhas
all perceived the Blessed One in the guise of a buddha and were wonderstruck.

When the Blessed One then emerged from his absorption,
becoming indestructible, those beings who were
capable of being guided by buddhas felt joyous and exhilarated on seeing him emerge
and showered him with all the flowers, incense, perfume, garlands, scented oils,
clothes, ornaments, and adornments they had. For this occasion, the Blessed One, addressing Jyotīrasa,
uttered the following stanzas: {K107}

“O great sage! Rise up and listen as I am making a prediction.

The guide is making your prediction of awakening.

Through unequaled power, the earth shook

And flowers became a parasol floating in the sky.  {4.120}

“You will become the best of two-legged creatures,

A powerful buddha and instructor who teaches to benefit the world,

One of infinite merit, vast as the sky,

The best in the threefold universe, and a lamp for the world.” {4.121}

Jyotīrasa, the bodhisattva great being, then asked, “In what buddha field
will I turn the wheel of the Dharma?”  {TK128}

The Blessed One replied, “In countless eons, you will appear in a buddha
field to the north called Extensive Scent of Flowers. This buddha field will be arranged
just as the present-day world of Sukhāvatī is. You will fully awaken to unsurpassed and
perfect buddhahood in this buddha field. You will be a thus-gone, worthy, perfect
buddha, someone learned and virtuous, a well-gone one, a knower of the world, a
charioteer who guides beings, an unsurpassed being, and a teacher of gods and humans.
You will be known as the blessed buddha Immaculate Fragrant Star of Bright Splendor.
Your lifespan will extend to an intermediate eon. There will be no hearers or solitary
buddhas in your buddha field; it will be a realm exclusive to bodhisattva great beings.
You will only give Great Vehicle teachings there.”

When the assembly that had amassed there heard the prophecy of the
bodhisattva great being Jyotīrasa, they exerted themselves in venerating the Blessed
One. The five hundred young brahmins and ninety-two trillion other beings there
developed the mind directed toward unsurpassed and perfect awakening. They achieved the
bodhisattva absorption called not forgetting the mind of
awakening.

This concludes the chapter on the sage Jyotīrasa, the fourth in the
“Ratnaketu Dhāraṇī.” {K108} {TK130}

Chapter 5

The millions of māras then thought, “We should adorn the gates of the city
through which the Blessed One is to enter, as well as the earth surrounding them, with sublime and magnificent ornaments in the same
manner as the gods, nāgas, and yakṣas have adorned the surroundings of the city.”

With his mind, however, the Blessed One knew the thoughts of the millions of
māras, and he
manifested a miracle such that through the twelve gates of the city, twelve blessed
buddhas entered the city of Rājagṛha. The millions of māras then, while hovering in the
sky, adorned the city gates, the area around them, the city walls, its trees, and the
surface of the earth with magical ornaments of the māra
realm, as well as countless other magnificent miraculous manifestations set in the
finest and most beautiful arrangements. Some of the millions of māras transformed into
guises ranging from that of Brahmā to those of great sages. {TK131} From their perch in the sky, they placed various
flowers, incense, scented powders, garlands, gold, silver, jewels, and pearls on the
windows, ledges, and turrets of the mansions in the city, as well as in the trees. They
also cast down a rain of cloth, cotton, linen, and ornaments, played many instruments,
and venerated the Blessed One with songs of praise, extolling his qualities. The Blessed
One then entered Rājagṛha’s city gates, adorned as they were with a supremely extensive
and elevating display made in such a novel, incredible, and miraculous fashion.

As he entered, he touched the threshold of the city gate with the big toe of
his right foot. As soon as he did so, the entire great trichiliocosm shook in six
different ways. This earthquake was felt by Śakra, Brahmā, Sūrya, Candra,
the world protectors, and Maheśvara, as well as all leaders of the gods, nāgas, yakṣas,
gandharvas, asuras, garuḍas, kinnaras, and mahoragas, and also by the gods of the earth, water, oceans, cities, and countryside. It was also felt by all the men,
women, {TK132} boys, and girls and all the retinues of the
divine great sages up to the Unexcelled Heaven. The earthquake immediately mobilized all
these majestic beings to gather at the area surrounding the city of Rājagṛha. From the
ground below and the sky above, they cast flowers and incense powder, suitable to the
season, toward the Blessed One.

The Blessed One then scattered the flowers, powders, and so forth into each
of the ten directions in order to venerate and honor the buddhas in all the buddha
fields—pure as well as impure, empty as well as not empty—that are as numerous as the
atoms in existence. The following verses then rang out from the flowers, powders, and
ornaments in those buddha fields:

“Quickly, wake up! Consider these things.

Act conscientiously for awakening.

Liberate all the beings

Wandering in the chasm of saṃsāra! {5.1}

“As the time is ripe,

Give up all distractions.

Bring your past promises to mind {TK133}

And you will attain the prophecy of awakening. {5.2}

“The lord of sages, the great sage for whom there is no
anguish,

Has come to the city today to benefit beings.

He has defeated billions of māras,

So the wheel of Dharma is set to be turned. {5.3}

“Friends! He is delighting beings in this state of peace!

He is displaying the substance of his supreme courage!

Having liberated beings from their suffering,

He will grant prophecies of awakening today! {5.4}

“The self-arisen one has entered the city that is beyond misery.

Therefore, hasten to that buddha field!

Behold those beautiful things there

And gradually orient yourselves toward awakening!” {5.5}

Then the bodhisattva great beings, hearers, and great hearers who were
settled in mental composure in the grove of Veṇuvana gazed at the Teacher. They saw that
the Blessed One was at the gate of the city of Rājagṛha, calm and collected. All these bodhisattva
great beings and great hearers also saw the ranks and formations {TK134} on the edges at the Blessed
One’s sides.

The sound of the verses that came from the flower and powder decorations then
rang out in the buddha fields—pure and impure, empty and not empty—as numerous as the
atoms existing throughout the ten directions. When the bodhisattva great beings and
hearers in those buddha fields heard the sound, they thought, “How pleasing this sound
is. How enjoyable, delightful, satisfying, and pleasant it is. Its great qualities are
indeed worthy of praise. Now, whence have this sound and this rain of flowers and
powders come?” The bodhisattva great beings and great hearers thus halted their
individual virtuous activities in utter amazement.

The blessed, thus-gone Śākyamuni then entered into an absorption called
corresponding to the causes of the Buddha’s ornaments and
jewelry. As soon as he entered this absorption, {TK135} an immense display appeared throughout this entire Sahā world and all
the buddha fields throughout the ten directions. They all became just like the future
thus-gone Samantadarśin’s buddha field, which is called Pure and Unstained. In all the
buddha fields with their world systems as numerous as atoms, throughout the ten
directions, that were all unconstructed yet marvelously adorned, the blessed, thus-gone Śākyamuni
appeared—clearly, precisely, and brilliantly—entering the city gates of Rājagṛha. As the bodhisattva great
beings and great hearers in those buddha fields heard these sounds, they were intrigued.
Gazing in all directions, they all saw the Sahā world—not very far away. Through the
domain of the Buddha, they also saw the divine, miraculously created ornaments.

The bodhisattva great beings and great hearers then thought, “We should go to
see and examine the presence of that great assembly and the qualities of the buddha
field. We should go to see, venerate, and serve the thus-gone Śākyamuni. {TK136} There we will definitely receive our prophecies of
unsurpassed and perfect awakening!”

Through the thus-gone Śākyamuni’s miraculous power, bodhisattva great beings
and great hearers as numerous as the atoms in all the buddha fields throughout the ten
directions then disappeared from their own buddha fields and arrived instantaneously in
this Sahā world. When the countless, limitless bodhisattva great beings, who were as
numerous as the atoms in all the buddha fields, arrived from each of the ten directions,
they filled the earth and the sky above this buddha field
entirely. Due to the power of the cause that is in accord with these bodhisattva great
beings’ roots of virtue, they set out venerating the thus-gone Śākyamuni.

In order to venerate the Blessed One, some bodhisattva great beings covered
the entire buddha field {TK137} with a rain of various
flowers, while others cast down showers of pearls, and so forth. In order to venerate
the Blessed One, yet others cast down showers of gold, silver, beryl, crystal, emerald, coral,
white sandalwood, uraga sandalwood, and the powdered leaves of the palm tree, thus
filling the sky. In order to venerate the Blessed One, others cast down a rain of
dangling and swaying ornaments and various cloth and linens. In order to venerate the
Blessed One, some held up jeweled parasols, banners, and flags. In order to venerate the
Blessed One, some anointed the earth with various scents.
Some tossed jeweled garlands. Some played instruments and cymbals. Some sang and danced.
Some played music. Some cleansed the earth with scented
water. Some bore jeweled vessels containing jewels to the Blessed One. Some {TK138} filled jeweled vessels with scented water, decorated
them with flowers, fruits, and leaves, and bore them to the Blessed One. Some decorated
jeweled trees with divine cloth, jewelry, flowers, and fruits and held them high.

Some transformed themselves into the guise of Mahābrahmā and prostrated to
the Blessed One with palms joined together. Standing there, they made extensive
offerings in the manner just mentioned. Some transformed themselves into the guise of
lions, prostrated to the Blessed One, and took their places. Drawing on the Blessed
One’s miraculous power and the strength of their own roots of virtue, the beings there
were able to perceive one another’s forms unimpededly with their own eyes. The Blessed
One then entered the city of Rājagṛha through the transformative power of the gods of
the great māra realm, as well as his own applications
of mindfulness, right exertions, bases of supernatural power, faculties, strengths,
limbs of awakening,
paths, and eighteen unique qualities of a buddha. {TK139} He
then proceeded to a lotus that was right in the center of the
road, touched the head of the flower with his right palm, and picked it up. As he
plucked the lotus, it vibrated, which caused all the
encircling mountains, greater encircling mountains, Mount Sumeru, the great oceans, and
all the māra realms in this buddha field to shake. The celestial palaces, abodes, beds,
and seats in the māra realms also shook violently. All the māra boys and girls and their
retinues there were terrified and worried and said to one another, “Since our celestial
palaces do not shake for no reason, perhaps Māra, our king, has passed from
his domain? What if we are also to die and pass from our home? We should definitely go
to see what is happening!”

Once they saw what had happened, they thought, “If this buddha field is
influenced by the five degenerations, who has then ornamented it so? Who has made it so
pleasant?”

Then, as the māras and their servants were standing in that place, they saw
the thus-gone Śākyamuni seated there—shining, {TK140}
gleaming, brilliant, and adorned with the thirty-two marks of a great being. They did
not recognize even a single one of the many other beings of various forms,
colors, characteristics, and shapes that existed in the whole trichiliocosm, including
this entire buddha field. Yet they saw each of those beings exerting themselves in
venerating the Blessed One.

It then occurred to them, “We must by all means go to see the thus-gone
Śākyamuni, pay our respects to him, and ask him where our leader and his servants have
gone.” {K108}

The billion māras together with their retinues arrived in the
presence of Blessed Śākyamuni and took their seats.
Māra, the evil one, bowed with folded hands in the direction of the Blessed
One and said:

“Blessed One! With faith born in my mind,

I am going to take refuge in you.

Promptly release me from my chains {TK141}

And I will authentically practice the Dharma.”  {5.6}

The Blessed One replied:

“I never stop anyone

From coming or leaving.

If you know the way,

You are free to go wherever you please.” {5.7}

The evil one said:

“Whenever I try to go as I like

To my own domain,

O Gautama, I find myself tied

With a fivefold noose!”
{5.8}

The Blessed One replied: {K109}

“All my concepts have ceased;

I am liberated and thus liberate beings.

I have given up harming others

And now liberate beings from bondage.” {5.9}

The Blessed One then looked with his buddha eye at the entire buddha field
and, seeing it completely filled with beings that live on earth and in the sky, recited the following stanzas:

“Hear now my advice, all of you, {TK142}

With a focused mind!

Cast away all your doubts

And then keep quiet! {5.10}

“A fully realized Buddha, the Dharma, and the Saṅgha

Are hard to find in this world.

Hard to find are faith, sincere application,

And the practice of awakening.  {5.11}

“It is rare to be able to hear the Dharma

From the protector of the world himself.

It is difficult to find the right time

To train in patience. {5.12}

“It is rare in this world

To be able to relinquish negative conceptual thinking,

To cultivate emptiness,

And to tame the mind. {5.13}

“The conduct of awakening, as I had formerly practiced,

Is difficult to find.

I will teach you therefore

How it should be fostered.  {5.14} {TK143}

“I will teach the greatest of paths

That dispels the mass of darkness,

Connects us to awakening,

And totally liberates us from the fetters of existence.  {5.15} {K110}

“You should cast away the three stains

And listen to the teacher’s instructions.

Having cast off the snare of craving,

You should cross to the other shore of the four rivers.  {5.16}

“You must win the threefold liberation,

Establish yourselves in the three types of restraint,

And then remove all of the afflictions there are

In the threefold universe. {5.17}

“To worship the lineage of the Three Jewels

And for the sake of Dharma,

All of you gathered here should scrupulously eliminate

The ignorance of the three times that obscures the mind.  {5.18}

“Through the emanation of the blessings

Of the buddhas, gods, and māras,

Obtain a pacifying acceptance

That is beyond the threefold universe. {5.19}

“Ordinary beings

Spoiled by the four errors,

Who conceptualize nonthings,

Are not vessels for this acceptance. {5.20}

“When the visual faculty is attached to form, {TK144}

It obscures body, speech, and mind.

Those who are devoid of the four concentrations

Obsess over saṃsāra. {5.21}

“Those whose learnedness illuminates the world—

Those who cultivate concentration—

Could today be liberated

From the four errors. {5.22}

“These lords save beings

From the four rivers.

Those who gain a certain understanding of birth and death

Cross to the far shore. {5.23}

“Fearless bodhisattvas

Endowed with four limbs

Break the bonds that bind beings to existence

By means of correct knowledge. {5.24} {K111}

“By totally comprehending the five aggregates,

One is freed from their noose.

No longer driven into endless rebirths,

One has crossed to the far shore of the ocean of existence. {5.25}

“You should confess your wrongdoings

In front of the buddhas

And, having abandoned all negativity,

Fearlessly reach the far shore. {5.26}

“By repeatedly taking rebirth in existence

And coming under the influence of evil companions,

One experiences the sufferings

Of saṃsāra and conditioned phenomena. {5.27}

“Steering clear of wicked friends {TK145}

And wrong views,

And remembering the suffering of saṃsāra,

Apply yourselves to the sublime Dharma. {5.28}

“Drink this finest elixir.

Meditate on emptiness.

From the point of view of the absolute truth,

There are no objects, no substantiality, and no characteristics. {5.29}

“As the five sense organs are empty,

No agent can be found there.

What are merely entities characterized by thoughts

Are likewise inactive. {5.30}

“The six sensations and six forms of craving

Arise from the six types of contact.

In the same way, you should understand

That the five sense bases arising from contact are empty. {5.31}

“Consider how one imputes ‘thingness’

To what is naturally not a thing.

Beings unborn and unceasing—

Consider how insubstantial they are. {5.32}

“All phenomena are subsumed under a single principle

And have no ‘thingness’ in any of the three times.

Those who know this will be free from fever;

This is the unsurpassed path. {5.33}

“Freedom is certain in these thirteen respects.

It is the cultivation of acceptance

That destroys the perceptions of beings

And liberates subjectivity.” {5.34}

When through the power of the Blessed One’s merit, {TK146} his strength of fearlessness, and the influence of his merit according
to his roots of virtue {K112} he chanted these verses with
the unimpeded sound of his voice, his words of the maṇḍala of space were heard
throughout the ten directions in worlds—with and without the five degenerations—equal in
extent to the infinite grains of sand in the Gaṅgā. Immediately, infinite hundreds of
thousands of millions of billions of beings in every buddha field obtained faith and
undefiled joy. They proceeded irreversibly to unsurpassed and perfect awakening. Some
attained absorption, acceptance, or different dhāraṇīs. Those who were gathered in this
buddha field obtained the level of irreversibility when they heard the Blessed One’s
words, syllables, and meaning. Infinite numbers of beings attained renunciation
according to one of the three vehicles.

“O omniscient one, gaze upon the entire world

Sunk in the mire of aging and death’s agonies.

Raise the Dharma bridge

For the animate and inanimate worlds. {5.35}

“Gaze upon your field into which have been born {TK147}

Myriads of beings with folded hands.

Distribute your Dharma gifts!

Show us your miraculous power! {5.36} {K113}

“For those tormented by the afflictions,

Reveal the knowledge and the means!

Ascend to the peerless lotus seat, O Lord,

And rain down the rain of the Dharma. {5.37}

“With all the buddhas in the ten directions

And other wise sages here as your witnesses,

Leader of the victors,

Destroy the māras! {5.38}

“Knowing that all phenomena are empty like space

And inseparable from their intrinsic nature,

Remember your past promises!

Turn the unsurpassed and sublime wheel! {5.39}

“O lion among humans, liberate now

The beings swirling in the midst of the four rivers.

Knowing all phenomena, please liberate the world

From the ocean of the three existences. {5.40}

“Your mind is so powerful, O Blessed One!

Please dispel the destructive stains of existence

And teach the unparalleled Dharma

To we who joyfully wish to enter the path of the well-gone ones.” {5.41}

The Blessed One then climbed atop the lotus throne
via the magically emanated staircase and took his seat at the center of the lotus. Gazing in all ten directions, the Blessed One {TK148} then addressed the evil Māra: “O
Māra, evil one, you are the reason that the Dharma teaching of the Great
Collection was taught here today, whereby countless infinite beings will be liberated
and freed from the misery of being in the womb, as well as from aging and death. They
will cross over the four rivers. They will travel the peaceful path. They will realize
that wisdom that is equal to space. Evil Māra, because you have set the
proliferation of these beings’ roots of virtue in motion, you should rejoice! Evil
Māra, you should request me to teach the Dharma. Then I shall teach the
Dharma so that those in your Māra world may be able to cross the rising
river.

Then Māra, the evil one, spoke the following verse:

“If you, joyful one, have no animosity, aggression, or arrogance,

Why are you teaching the Dharma to inspire fear in us today?

If you had animosity, arrogance, and pride,

Explain liberation to me, O Lord of Sages.” {5.42}

The Blessed One responded:

“When I was on the earth, spending ten months in the
womb,

You, Māra, attempted to murder me.

At that time, I held no grudge or even the slightest animosity;

I was patient and had destroyed all animosity without exception. {5.43}

“As soon as I was born, you caused the earth to quake

And brought down a rain of stones intended to kill me.

Then you dried up my mother’s breast milk.

You have tried to harm me in many different ways. {5.44}

“When I was resting in absorption, you brought ten thousand damsels. {TK149}

And when I was living on alms, you cut off my access to food.

You constantly tried to give me royal dominion.

In the night when I left the palace, you created a dense darkness. {5.45}

“At that time you and many people surrounded the city,

And through your magical powers you brought about a fierce storm and rain.

You made the ground rise up a full fathom and covered me in rocks.

And while I was abiding in tranquility, you made a great clamor. {5.46}

“When I was performing austerities, you sent cold winds.

When I was beside a waterfall, you sent a flood.

You unleashed lions in order to do away with me.

And at that time, you also poisoned my food. {5.47}

“When I went before the Bodhi tree,

You brought down a rain of vajras, meteors, razors, and arrows.

And when I sat on the vajra seat for the sake of beings,

You even smeared daubs of mud on my saffron robes. {5.48}

“You also sent damsels before me.

You yourself came to murder me with your magical might.

However, you could not harm my mind even slightly.

Once I had tamed you, I attained unsurpassed awakening. {5.49}

“Yet, you had no shame in coming here to talk,

And with your evil behavior attempting to dissuade the supreme Kāśyapa and
others.

Pitilessly, you bring billions of beings to ruin.

Even now, do you still attempt to oppose and deceive me? {5.50}

“When I was fasting

You sent a dangerous and drunken elephant to kill me.

Devadatta cast boulders down a hill toward me. {TK150}

Alas! For three months I ate horse fodder. {5.51}

“To incite gossip, you sent alluring ladies to surround me.

You filled pits with terrible blazing embers.

You put swift-acting poison in my food.

Therefore, you, evildoer, are rotten to the core. {5.52}

“You came here with your armies, children, and forces

Brandishing lances, swords, and arrows to kill me with.

Yet if you have failed to ruffle even one hair of mine,

What are you still doing here, so proud of yourself? {5.53}

“Though you force these billions of māras to keep opposing me,

Trillions of beings have come here,

Filling the entire buddha field, acting as my witnesses,

To see that I have nothing but a supremely loving mind toward you. {5.54}