Sutras & Sutta – Buddha Weekly: Buddhist Practices, Mindfulness, Meditation

Ushnisha Vijaya Dharani Overcomes Six Types of Suffering, Conquering the Lord of Death: Supreme in Six Realms

Lee Kane — Sun, 08 Sep 2024 13:09:10 +0000

Ushnisha Vijaya Namgyalma is more than a long life Goddess. She is one of the Three Supremes in some of Marpa the Translators key Sadhana practices. Beautiful painting by Angeli Lhadripa Shkonda. See our full feature on Angeli here>>

Why is the Dharani of Ushnisha Vijaya considered the King of Dharanis in all Six Realms? Why should it be a daily practice for Mahayana Buddhists? Why did Shakyamuni Buddha teach this Dharani? Why is Ushnisha Vijaya much more than the “conqueror of death,” or the long-life Buddha? We answer these questions and present the Dharani and originating Sutra, the words of Buddha.

Dharani for the Six Types of Suffering

The Dharani of Ushnisha Vijaya, taught by Shakyamuni Buddha, overcomes Six Types of Suffering in the Six Realms, which are manifested in the poisons afflicting the Six Realms.

This tanka illustrates the Wheel of Samsara, also called Cycle of Existence, Path of Transmigration, Wheel of Life. The wheel is thought of by some as metaphoric, illustrating as it does the six realms: hell realm at the bottom, animal realm, human realm, heaven realm, hungry ghost realm, Asura realm. Even if one rises, through positive kara to more “enjoyable realms” such as heaven, the suffering continues as we cling to the beauty of this realm.

Video with 7 repetitions of the long Dharani in Sanskrit:

The Dharani overcomes the poison of anger, supreme in the hell realms. It triumphs over greed, the poison of the Preta or Hungry Ghost Realm. It overcomes the poison of stupidity or ignorance, as represented by the Animal Realm. It neutralizes our paralyzing jealousy, the cause of wars and major suffering, allegorical of the Asura Realm. And, most importantly, in our clingy “never enough” modern world, it overcomes excessive attachments to pride and also desires and habitual enjoyment, which are the poisons of the heavenly or Deva Realm. (See the section below elaborating on the Six Realms.)

Ushnisha Vijaya Dharani Chanted in Sanskrit!

Buddha Weekly’s beautiful original vocals of this very powerful Dharani in Sanskrit. Chant along for benefits (no empowerment required) with the Dharani text below:

Symbolizing this, the supreme Dharani was taught to a heavenly “audience,” a realm and condition in Buddhism representing the most pervasive of poisons. These are excessive addictions to pleasure and pride.

This Dharani from Sutra, taught by Shakyamuni Buddha, was in response to a request for help from Lord Shakra, an epithet of Indra. He requested on behalf of a Devaputra, which means a son of a god, who was about to fall into multiple lower rebirths due to karma arising from his addiction to pride and pleasure.

Devaputra Suṣṭhita frolics and dances in heaven. After hundreds of years of pleasure he finds out that his addiction to pleasure will result in his death and rebirth in hell. His father goes to Buddha for help, in the Sutra of Ushanisah Vijaya Dharani.

Two Realities: Both Legitimate

In Buddhism, you can view the Devas and heavenly realms as metaphors for the poison of excessive attachment to pleasures and pride, or you can view them as literal realms. In the context of ultimate reality, it makes no difference, since Wisdom reveals our understanding of relative reality is illusory.

In the Sutra, this Devaputra, or son of a god, had spent eons in the heavens, experiencing every pleasure, but also creating vast negative karma due to his pursuit of endless enjoyments. Even Devas and Gods are subject to the law of karma, or cause and effect.

Often in Mahayana Sutra, Devas attend the teachings. Why? Because even Devas or Gods are subject to Samsara and Karma and only Buddha conquered the cycle of Samsara. In the Sutra of the Ushnisha Vijaya Dharani Lord Shakra (Indra) asked Buddha for a way to help a Devaputra (son of the Gods) who had only 7 days left to live, after which he would suffer through seven lives as an animal, then more in hells, to pay for his negative karma from an extraordinary life of pleasures in heaven. All Six realms are subject to the law of karma, including heavens. You can view this as literal reality, or as metaphorical. In the teachings, for example, a human who is overly indulging in addictive pleasure is said to be stuck in the Deva realm of suffering.

On his behalf, Lord Shakra, who is famous as a protector of Buddhism and the Buddha, attended one of Buddha’s teachings and asked for help on behalf of the Devaptura. The teaching he received was the Dharani of Ushnisha Vijaya which purifies all karmas and obstacles of all beings of all six realms, even the Heavenly realms.

Devaputra Suṣṭhita in a “non stop party” in heaven. He only stops after hundreds of years when he finds out he has only seven days left to live.

The story of the Devaputra from Sutra

Quoting from translation of The Ushnishavijaya Dharani Sutra:

“At that time the devas in Trayastrimsha Heaven were also having a gathering in the Good Dharma Hall. Among them was a devaputra by the name of Suṣṭhita who, together with the other great devaputras, was frolicking in the garden and courtyard, enjoying in the supremely wonderful bliss of heavenly life. Surrounded by devis they were extremely happy – singing, dancing and entertaining themselves.

Soon after nightfall, Devaputra Suṣṭhita suddenly heard a voice in space saying, “Devaputra Suṣṭhita, you have only seven days left to live. After death, you will be reborn in Jambudvipa (Earth) as an animal for seven successive lives. Then you will fall into the hells to undergo more sufferings. Only after fulfilling your karmic retribution will you be reborn in the human realm, but to a humble and destitute family, while in the mother’s womb you will be without eyes and born blind.”

In the Sutra, Lord Shakra, another name for Indra, came to Buddha’s teaching to ask for a way to help a Devaputra (son of the Gods). Only Buddha’s transmitted Dharani of Ushnisha Vijaya could help the Devaputra.

On hearing this, Devaputra Suṣṭhita was so terrified that his hair stood on end. Tormented and distressed, he rushed over to the palace of Lord Shakra. Bursting into tears and not knowing what else to do, he prostrated himself at the feet of Lord Shakra , telling Lord Shakra of what had happened.

“As I was enjoying the frolic of dance and songs with the heavenly devis, I suddenly heard a voice in space telling me that I had only seven days left, and that I would fall into Jambudvipa after death, remaining there in the animal realm for seven successive lives. Following that, I would fall into the various hells to endure greater sufferings. Only after my karmic retribution had been fulfilled would I reborn as a human, and even then I would be born without eyes in a poor and disreputable family. Lord of Heaven, how can I escape from such sufferings?”

Lord Shakra, a name for Indra, King of Heaven is honored as a protector of Buddhism and follower of Buddha’s teachings. In this form he holds the Vajra, a symbol of his lightning, and his throne is a white elephant. This is a Buddhist representation of Lord Shakra as a mighty protector. He often attends Sutra teachings. In the Ushnisha Vijaya Dharani Sutra he asks Buddha respectively for a way to help one of his sons who is destined to take many lower rebirths due to his excessive negative karma.

Lord Shakra immediately calmed his mind to enter Samadhi and made careful observations. Instantly, he saw that Suṣṭhita would undergo seven successive evil paths in the forms of a pig, dog, jackal, monkey, python, crow and vulture, all feeding on filth and putrescence.

Lord Shakra saw that the Devaputra would have many unfortunate rebirths as animals and in hell realms to purify his negative karma. He asked Buddha to help the Devaputra.

Having seen the seven future rebirth forms of Devaputra Suṣṭhita, Lord Shakra was shattered and was filled with great sorrow, but could not think of any way to help Suṣṭhita. He felt that only the Tathagata, Arhate, Samyak-sambuddha could save Suṣṭhita from falling into the great sufferings of evil destines.

The hell realm is one of the six realms. It can be seen as a metaphor for a person who suffers from the poison of excessive anger. It can be seen as literal and real, a place where people must purify their negative karma. With the Ushnisha Vijaya Dharani, however, we can purify our anger and our negative karmas instead.

Thus, soon after nightfall that very day, Lord Shakra prepared various types of flower wreaths, perfume and incense. Adorning himself with fine Deva garments and bearing these offerings, Lord Shakra made his way to the garden of Anathapindika, abode of the World Honored One. Upon arrival, Lord Shakra first prostrated himself at the Buddha’s feet in reverence, then circumambulated the Buddha seven times clockwise in worship, before laying out his great Puja (offerings).

Kneeling in front of the Buddha, Lord Shakra described the future destiny of Devaputra Suṣṭhita who would soon fall into the evil paths with seven successive rebirths in the animal realm with details of his subsequent retribution.

Lord Shakra came down and requested a teaching of Buddha to save Devaputra Sisthita from hellish rebirth. Buddha gave him transmission of the Ushnisha Vijaya Dharani and offered it to all beings to purify “all evil paths, especially the sufferings birth and death.”

Instantly, the ushnisa on crown of the head of the Tathagata radiated multiple rays of light, illuminating the world in all ten directions, the light then returned, circling the Buddha three times before entering His mouth. Then the Buddha smiled and said to Lord Shakra:

“Lord of Heaven, there is a Dharani known as the ‘Usnisa Vijaya Dharani’. It can purify all evil paths, completely eliminating all sufferings of birth and death. It can also liberate all miseries and sufferings of beings in the realms of hell, King Yama and animal, destroy all the hells, and transfer sentient beings onto the virtuous path.”

“Lord of Heaven, if one hears this Usnisa Vijaya Dharani once, all the bad karma incurred from his previous lives that should cause him to fall into hells will be destroyed altogether. He will instead acquire a fine and pure body. Wherever he is reborn, he will clearly remember the Dharani – from one Buddhahood to another, from one heavenly realm to another heavenly realm. Indeed, throughout the Trayastrimsha Heaven, wherever he is reborn, he will not forget.”

“Lord of Heaven, if someone at death’s door recalls this divine Dharani, even for just a moment, his lifespan will be extended and he will acquire purification of body, speech and mind. Without suffering any physical pain and in accordance with his meritorious deeds, he will enjoy tranquility everywhere. Receiving blessings from all the Tathagatas, and constantly guarded by devas and protected by Bodhisattvas, he will be honored and respected by people, and all the evil hindrances will be eradicated.”

“Lord of Heaven, if anyone can sincerely read or recite this Dharani even for a short period of time, all his karmic retribution which would lead him to suffer in the hells, the animal realm, the realm of King Yama and the hungry ghost realm, will be completely destroyed and eradicated without leaving any trace. He will be free to go to any of the Buddhas’ Pure lands and heavenly palace; all gateways leading to the Bodhisattvas’ abode are open to him unobstructed.”

After hearing the above discourse, Lord Shakra immediately appealed to the Buddha, “For the sake of all sentient beings, may the World Honored One kindly give a discourse on how one’s lifespan can be lengthened.”

The Buddha was aware of Lord Shakra ‘s intention and his eagerness to hear His discourse on this Dharani and so immediately proclaimed the Mantra thus:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

Then the Buddha told Lord Shakra , “The above Mantra is known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.”

The Sutra is for Everyone of All Six Realms

This story is as much for us as it was for the Devas. The Devas symbolize beings who are enjoying every pleasure but are trapped by them.

In Buddhism, the god realm, or heavenly beings, represents extreme attachments to pleasures and enjoyment.

Gods and the Heavenly Realms are metaphors for our own lives — and this teaching cautions against overly indulging in attachments and pleasures. Attachments and pleasure are the poison afflicting the Heavenly Realm.

It doesn’t matter if you view the heavenly realms as literal or metaphorical; the teaching transcends both, and applies regardless of your understanding of ultimate and illusory reality.

The attachments and pleasures of gods illustrate that even the most perfect pleasures we enjoy here and now a humans, are not permanent. We can be rich, or have a happy family life, or achieve our life goals, but none of this is permanent. All beings, even the gods, are subject to karmic repercussions.

The benefits outlined by Buddha go far beyond purifying our excess negative karma, and far beyond purifying only karma associated with attachments and pleasure. Many Dharanis or mantras focus on one type of being or one realm of existence, symbolizing the six types of suffering.

See the section below explaining the metaphor of the six realms.

Thankgka from Garchen Institute illustrating Ushnisha Vijaya. She has three faces yellow, white and blue, plus Red Amitabha on one hand and the double Vajra in another — this represents she is the activity of all five Buddha Families.

Benefits of Dharani as Explained in Sutra

According to the Sutra, major benefits of this dhāraṇī include all areas of life, all karmas and all obstructions or dangers:

Rescue from all dangers
Protect from Calamities, including natural disasters such as drought, flood, wind, fire
Purify negative karma, including from past lives
Eliminate all karmic obstructions
Increase merit and blessings
Lengthen lifespan and quality of life
Heal from diseases, illnesses, wounds or epidemics
Attain anuttarā-samyak-saṃbodhi, or supreme perfect wisdom
Relieve beings in the ghost or Preta realm or humans suffering in a state of Hungry Ghost Realm (excessive hunger for more)
Benefit birds, animals and all crawling creatures or humans suffering in a state of Animal Realm (excessive fear)
Destroy suffering in the Hell Realms or humans suffering in a state of Heal Realm (excessive anger)
Relieve beings in the God Realms, beings with excessive attachment to pleasure, or humans suffering metaphorically as God Realm (excessively attached) beings.
Relieve beings in the Demi-God or Asura Realms, beings with too much jealousy, or humans suffering metaphorically as Demi-God Realm beings.
Increase wisdom
Reverse the fixed karma
Help minimize collective karma — for example, the karma of a country
Harmonise relationships, including spouses, friends, associates
Ultimately purifying us to be reborn in Sukhavati or other pure lands

Dharani

The actual Dharani, as transmitted by Shakyamuni Buddha is:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

In Devanāgarī Script:-

नमो भगवते त्रैलोक्य प्रतिविशिष्टाय बुद्धाय भगवते

तद्यथा ॐ विशोधय विशोधय

असमसम समन्त अवभास स्फरण गति गहन स्वभाव विशुद्धे

अभिषिञ्चतु मां

सुगत वर वचन

अमृत अभिषेके महामन्त्र पाने

आहर आहर आयुः सन्धारणि

शोधय शोधय गगन विशुद्धे

उष्णीष विजय विशुद्धे

सहस्ररश्मि सञ्चोदिते

सर्व तथागत अवलोकन षट्पारमिता परिपूरणि

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे

वज्रकाय सहरण विशुद्धे

सर्व आवरण अपाय दुर्गति परिविशुद्धे

प्रतिनिर्वर्तय आयुः शुद्धे

समय अधिष्ठिते मणि मणि महामणि

तथाता भूत कोटि परिशुद्धे

विस्फुट बुद्धि शुद्धे

जय जय विजय विजय स्मर स्मर

सर्व बुद्ध अधिष्ठित शुद्धे

वज्रे वज्र गर्भे वज्रं भवतु मम शरीरं

सर्व सत्त्वानां च काय परिविशुद्धे

सर्व गति परिशुद्धे

सर्व तथागताश्च मे सम आश्वासयन्तु

सर्व तथागत सम आश्वास अधिष्ठिते

बुध्य बुध्य विबुध्य विबुध्य

बोधय बोधय विबोधय विबोधय

समन्त परिशुद्धे

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे स्वाहा

Dharani with English line-by-line

For the purpose of helping us understand the Dharani, we present two scholar’s translations to English. Note, however, that it should be actually chanted in the Sanskrit, and that straight translation doesn’t always capture every nuance of the teaching. For instance, translating Bhagatvate as “blessed one” is in complete, but it is helpful for context:

Namo bhagavate, trailokya prativisistaya,

Adoration to the blessed, in the triple world the most excellent,

buddhaya bhagavate! Tadyatha Om!

to the enlightened! Adoration to the blessed! Namely: Om!

Vishodhaya, vishodhaya – asama-sama,

Cleanse, cleanse – the always impartial,

samantavabhasa-spharana

being in possession of all-pervading, all-illuminating light,

gati gahana, svabhava vishuddhe abhisinchatu!

cleansed of the darkness of the five paths of existence, the pure in-himself

Mam, Sugata, vara vachana amirta abhisekai maha,

Consecrate us, Sugata, with an immortal consecration which consists of the best words,

mantra-padai! Ahara, ahara

the great true phrases! Remove disasters, remove disasters,

ayuh sam-dharani! Sodhaya, sodhaya,

holder of an eternal life! Cleanse us, cleanse us,

gagana visuddhe usnisa vijaya vishuddhe,

the as-pure-as-the-sky, as the victorious head-crown as pure,

sahashra-rasmi sam-chodite!

the inflamed with a thousand rays of light!

Sarva tathagata avalokani,

O One overseeing the thus-gone ones,

sat-paramita-paripurani!

the perfect in the six paramitas!

Sarva tathagata mati dasha-bhumi prati-sthite!

O One who has passed all ten stages of tathagata-consciousness!

Sarva tathagata hirdaya adhisthanadhisthita maha-mudre,

O One who from the heart of every tathagata the spiritual power emanating holds

maha-mudre, vujra kaya sam-hatana vishuddhe!

the great seal, whose body is as adamantine and pure as diamond!

Sarva varana apaya-durgati pari vishuddhe prati-nivartaya ayuh shuddhe!

O One who is thoroughly cleansed of all return-compelling karma!

Samaya adhisthite, mani, mani, maha mani! Tathata,

Keep your promise, jewel, jewel, great jewel! Suchness,

bhuta-koti parishuddhe visphuta buddhi shuddhe, jaya, jaya,

the absolute pinnacle of evolved purity of mind, be victorious, be victorious;

vijaya; vijaya! Smara; smara!

be ever victorious; be ever victorious! Bear in mind; bear in mind!

Sarva buddha adhisthita shuddhe!

O One who of all buddhas is the pure and appointed!

Vajri vajragarbhe, vajram bhavatu mama shariram!

Vajra-holding diamond-womb, let my body be like diamond!

Sarva sattva’am cha kaya –

O One who possesses a pure body –

pari vishuddhe sarva gati parishuddhe –

who is absolutely pure from all the paths of existence –

sarva tathagata singcha me samasvasayantu,

O One who consoles me by all the tathagatas,

sarva tathagata samasvasa adhisthite,

O One who is empowered with all the consoling power of the tathagatas,

budhiya, budhiya, vibudhiya, vibudhiya!

be enlightened, be enlightened, be ever enlightened, be ever enlightened!

Bodhaya, bodhaya, vibhodhaya,

Have them enlightened, have them enlightened, have them ever enlightened,

vibodhaya, samanta parishuddhe!

have them ever enlightened, the most pure in a thoroughgoing way!

Sarva tathagata hirdya adhisthanadhisthita

O One who from the heart of every tathagata the spiritual power emanating holds

maha-mudre, svaha!

the great seal, hail!

Six Realms as Metaphors for Poisons

The Ushnisha Vijaya Dharani benefits all beings in all six realms. Again, these realms can be thought of as literal, but equally as “states” within our own lives. In Buddhism this is called the six paths, or in older literature the six realms of God realm, Demi-gold Realm, Human Realm, Animal Realm, Hungry Ghost Realm and Hell Realm. If we are in the Human Realm, we can practice Dharma with the potential to become Enlightened.

The reality is, even if we call ourselves Human, in Buddhist terms we’re metaphorically suffering in one of the other five realms.

Too much Pleasure: Deva Realm

For example, if we are excessively attached to pleasures, riches and sensory pleasures we can be metaphorically said to be suffering in the God Realm or Heavenly Realm, also called Deva Realm. This is the type of person Buddha was speaking to in the Ushnisha Vijaya Sutra. These are people who have pleasures now, but we are obsessed or attached to these pleasures. They become poisons that obscure our potential to become Enlightened. For this reason, it is very difficult for Gods to become Enlightened. There are too many pleasures to distract us from practice.

Too Much Envy: Asura Realm

If we are excessively attached to jealousy and envy, we can be said to be suffering in the Demi-god realm, also called Asura Realm. This is because we cannot overcome our envy for those with more pleasures than us.

Too Much Fear: Animal Realm

If we are metaphorically suffering in the Animal Realm we live a life of constant fear, always worried about being attached by other animals. We are overworked and exploited and used. We are always afraid. In this case, our poison is anxiety and fear.

Too Much Greed: Preta Realm

If we are metaphorically suffering in the Hungry Ghost or Preta realm, we are always hungry and thirsty — because no matter what we have, we’re greedy for more. We always see something better just a little further. We’re always in torment because our hunger and needs can never be fulfilled. This can mean someone who is literally in poverty and suffering of literal starvation, or someone who never feels fulfilled.

Too Much Anger: Hell Realm

If we are metaphorically suffering in the Hell Realms, we suffer unbearable suffering because of our own hate. There are, clasically, 18 types of hell, corresponding to 18 types of hatred resulting in 18 types of torment.

Ideal for Dharma: Human Realm

Only the Human Realm is suitable for practicing Dharma, although traditionally it’s the realm of “lust.”

If we live as a human, however, obsessed with too much anger, we’re already in the Hell Realm. If we live constantly in fear of everything, we’re already in the Animal Realm. Being a Human is not the same as being a Human in the Human Realm. Fortunately, with the Ushnisha Vijaya Dharani, regardless of which realm we, as humans, live in, there is a way to escape these realms.

The Ushnisha Vijaya Dharani rescues beings of all of these realms.

History of the Dharani

His Eminence Garchen Rinpoche at an Ushnisha Vijaya empowerment — please see embedded video below to attend the empowerment (Garchen Rinpoche indicates pre-recorded empowerments are valid):

“Now I will read the history of the empowerment. So the history of this goddess, is the essence of the victorious Amitayus. However, in order to make accomplishment easy without practicing mantra it is thought that one should rely upon the dharani mantra created by this goddess. Furthermore, when the Bhagavan Shakyamuni was residing in Indra’s fine dharma god realm there was one called Devaputra Suṣṭhita, the brave.

He became attached to the enjoyments of the gods and gave no thought to death. One night, he heard a voice saying: after seven days you will die, then you will take birth as seven types of beings. Even if you are born as a human, you will be blind and impoverished. When he heard this he became extremely terrified and beseeched his father Indra Kaushika. With his clairvoyance, Indra could see that his son would die, and then successively take birth as a dog, a fox, a monkey, a snake, a vulture, a crow, a blind man and so forth. Having seen this, Indra quickly picked up a collection of offerings and offered them to the Bhagavan and prostrated to him, praying that the Buddha would help Devaputra. Indra requested a method to liberate from suffering. From the crown protuberance of the Bhagavan, light radiated and it illuminated the world, and the light disappeared into the Buddha’s mouth. As soon as this happened, the Buddha said this mantra of Ushnisha vijaya completely clears away the lower realms. At that time, even the lord of death, King of dharmas rejoiced.

Uṣṇīṣavijayā promised to protect sentient beings who possess this mantra. Devaputra then became one of the long-life gods. The door to the lower realms was closed. His enlightenment was foretold by the Bhagavan. The Uṣṇīṣa endowed with these qualities belongs to the Tatagatha family of the Kriya tantra. As soon as the dharani mantra is uttered, all the Buddhas will guard and protect one’s lifespan from being exhausted or shortened. The abodes of the lower realms will be emptied, and the door to the pure realm of Sukhavati will be opened. All will be born there and so forth. It is thought that there are limitless benefits.”

Empowerment Online

Although empowerment is not required, it is highly beneficial to receive the transmission and history and practice instructions. His Eminence Garchen Rinpoche has a beautiful empowerment (with translators) of this glorious practice. He stipulates that online empowerments from him are effective even if pre-recorded.

https://www.youtube.com/watch?v=aSVVyzOxZZM

The Ushnishavijaya Dharani Sutra

The full title:

The Sutra of The Supreme Sacrosanct Dharani From The Buddha’s Summit

Tripitaka No. 967

Translated during the Tang Dynasty by Buddhapala

Thus I have heard, at one time, the Bhagavan (World Honored One) was dwelling in the city of Shravasti at the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary (Anathapindika), together with his regular disciples of twelve hundred and fifty great Bhikshus and twelve thousand Maha Bodhisattvas Sangha in all.

At that time the devas in Trayastrimsha Heaven were also having a gathering in the Good Dharma Hall. Among them was a devaputra by the name of Suṣṭhita who, together with the other great devaputras, was frolicking in the garden and courtyard, enjoying in the supremely wonderful bliss of heavenly life. Surrounded by devis they were extremely happy – singing, dancing and entertaining themselves.

On hearing this, Devaputra Suṣṭhita was so terrified that his hair stood on end. Tormented and distressed, he rushed over to the palace of Lord Shakra*. Bursting into tears and not knowing what else to do, he prostrated himself at the feet of Lord Shakra , telling Lord Shakra of what had happened.

Instantly, the ushnisa (crown of the head) of the Tathagata radiated multiple rays of light, illuminating the world in all ten directions, the light then returned, circling the Buddha three times before entering His mouth. Then the Buddha smiled and said to Lord Shakra , “Lord of Heaven, there is a Dharani known as the ‘Usnisa Vijaya Dharani’. It can purify all evil paths, completely eliminating all sufferings of birth and death. It can also liberate all miseries and sufferings of beings in the realms of hell, King Yama and animal, destroy all the hells, and transfer sentient beings onto the virtuous path.”

“Lord of Heaven, if one hears this Usnisa Vijaya Dharani once, all the bad karma incurred from his previous lives that should cause him to fall into hells will be destroyed altogether. He will instead acquire a fine and pure body. Wherever he is reborn, he will clearly remember the Dharani – from one Buddhahood to another, from one heavenly realm to another heavenly realm. Indeed, throughout the Trayastrimsha Heaven, wherever he is reborn, he will not forget.”

“Lord of Heaven, if someone at death’s door recalls this divine Dharani, even for just a moment, his lifespan will be extended and he will acquire purification of body, speech and mind. Without suffering any physical pain and in accordance with his meritorious deeds, he will enjoy tranquility everywhere. Receiving blessings from all the Tathagatas, and constantly guarded by devas and protected by Bodhisattvas, he will be honored and respected by people, and all the evil hindrances will be eradicated.”

“Lord of Heaven, if anyone can sincerely read or recite this Dharani even for a short period of time, all his karmic retribution which would lead him to suffer in the hells, the animal realm, the realm of King Yama and the hungry ghost realm, will be completely destroyed and eradicated without leaving any trace. He will be free to go to any of the

Buddhas’ Pure lands and heavenly palace; all gateways leading to the Bodhisattvas’ abode are open to him unobstructed.”

The Buddha was aware of Lord Shakra ‘s intention and his eagerness to hear His discourse on this Dharani and so immediately proclaimed the Mantra thus:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

Then the Buddha told Lord Shakra , “The above Mantra is known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.”

“Lord of Heaven, this great Dharani is proclaimed together by Buddhas as numerous as eighty-eight kotis (hundred million) of the grains of sand of the Ganges River. All Buddhas rejoice and uphold this Dharani that is verified by the wisdom seal of the Maha Vairocana Tathagata. This is because in the evil paths, to liberate them from painful retribution in hell, animal and King Yama’s realms; to deliver beings facing immediate danger of falling into the sea of birth and death (samsara); to assist helpless beings with short life spans and poor fortune and to deliver beings who like to commit all kinds of evil deeds. Moreover, because of its dwelling and being upheld in the Jambudvipa world, the power manifested by this Dharani would cause all beings in hells and other evil realms; those with poor fortune and revolving in the cycles of birth and death; those not believing in the existence of good and evil deeds and are deviated from the proper path, to attain deliverance.”

Again Buddha reminded Lord Shakra , “I now entrust this divine Dharani to you. you should in turn transmit it to Devaputra Suṣṭhita. In addition, you yourself should receive and uphold it, recite, contemplate and treasure it, memories and revere it. This Dharani Mudra should be widely proclaimed to all beings in the Jambu-dvipa world. I also entrust this to you, for the benefit of all heavenly beings, that this Dharani Mudra should be proclaimed.

Lord of Heaven, you should diligently uphold and protect it, never letting it to be forgotten or lost.”

“Lord of Heaven, if someone hears this Dharani even for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death – in all kinds of life forms in the evil paths – hell, hungry ghost, animal, realm of King Yama, Asuras, Yaksa, Raksasa, ghosts and spirits, Putana, Kataputana, Apasmara, mosquitoes, gnats, tortoises, dogs, pythons, birds, ferocious animals, crawling creatures and even ants and other life forms. Owing to the merits accrued from hearing for a moment this Dharani, once this very life is over, he will be reborn in the Buddha lands, together with all the Buddhas and Ekajati-pratibaddha Bodhisattvas, or in a distinguished Brahmin or Ksatriya family, or in some other wealthy and reputable family. Lord of Heaven, this man can be reborn in one of the above-mentioned prosperous and reputable families simply because he has heard this Dharani, and hence be reborn in a pure place.”

“Lord of Heaven, even acquiring the most victorious Bodhimanda is a result of praising the meritorious virtues of this Dharani. Hence, this Dharani is also known as the Auspicious Dharani, which can purify all evil paths. This Usnisa Vijaya Dharani is like a Treasury of Sun Mani Pearl -pure and flawless, clear as space, its brilliance illuminating and all-pervading. If any beings uphold this Dharani, likewise will they be bright and pure.

This Dharani is similar to the Jambunada gold – bright, pure, and soft, can not be tainted by filth and well-liked by all who see it. Lord of Heaven, beings who uphold this Dharani are just as pure. By virtue of this pure practice, they will be reborn in the good paths.”

“Lord of Heaven, where this Dharani dwells, if it is written for distribution, propagated, received and upheld, read and recited, heard and revered, this will cause all evil paths to be purified; miseries and sufferings in all hells will be completely eradicated.”

Buddha again told Lord Shakra cautiously, “If someone could write this Dharani and place It on the top of a tall banner, high mountain or in a tall building or even keep It in a stupa; Lord of Heaven! If there are Bhikshus or Bhiksunis, Upasakas or Upasikas, laymen or laywomen who have seen this Dharani atop the above structures; or if the shadows of these structures should fall on beings who come near to the structures, or particles of dust from the written Dharani are blown onto their bodies;

Lord of Heaven: Should the accumulated evil karma of these beings cause them to fall into the evil paths such as realms of hell, animal, King Yama, hungry ghost, Asura and other, they will all be spared from the evil paths, and they will not be tainted with filth and defilement. Lord of Heaven!

Instead, all Buddhas will bestow predictions (Vyakarana) onto these beings who will never regress from the path to Anuttara-samyak-sambodhi (complete enlightenment).”

“Lord of Heaven, let alone if one makes various offerings of flower wreaths, perfumes, incense, banners and flags, canopies decorated with gems, clothing, necklaces of precious stones, etc, to adorn and honor this Dharani; and at major routes, if one builds special stupas to house this Dharani, then most respectfully with palms together circumambulates the pagoda, bowing and taking refuge, Lord of Heaven, those who make such offerings are called the great Mahasattvas, Buddha’s true disciples, and the pillars of Dharma. Such stupas will be regarded as the Tathagata’s complete body sharira-stupa.”

At that time, in the early part of the night, the ruler of the Hell Realm – King Yama. came to the abode of the Buddha. First, using various Deva garments, beautiful flowers, perfumes and other adornments, he made offerings to the Buddha, then circumambulated the Buddha seven times before prostrating himself at the feet of the Buddha in reverence, saying, “I heard that the Tathagata was giving a discourse in praise of upholding the powerful Dharani; I have come with the intention to learn and cultivate it. I shall constantly guard and protect those who uphold, read and recite this powerful Dharani, not allowing them to fall into hell because they have followed the teachings of the Tathagata.”

At this time, the four Guardians of the world – the Caturmaharajas (Four Heavenly Kings) circumambulated the Buddha three times, and most respectfully said, ” World Honored One, may the Tathagata kindly explain in detail the way to uphold this Dharani.”

The Buddha then told the Four Heavenly Kings, “Please listen attentively, for your benefit as well as for the benefit of all beings with short life spans, I will now explain the method to uphold this Dharani.

On a full-moon day – the 15th day of the lunar month, one should first bathe oneself and put on new clothes, uphold the profound precepts and recite this Dharani a 1000 times. This will cause one to lengthen one’s lifespan, and be permanently free from the sufferings of illness; all one’s karmic hindrances will be completely eradicated. One will also be liberated from suffering in hell. If birds, animals and other sentient beings hear this Dharani once, they will never again be reborn in these impure and gross body forms once their lives have ended.”

The Buddha continued, “If someone from a serious disease hears this Dharani, he will be free from the disease. All other illnesses will also be eradicated, so too will the evil karma that will cause him to fall into the evil paths. He will be reborn in the Land of Ultimate Bliss after the end of his life. From then onwards he will no longer be born from the womb. Instead, wherever he is reborn, he will be born transformed from the lotus flower and would always remember and uphold this Dharani and gain knowledge of his past lives.”

The Buddha added, “If someone has committed all the severe evil deeds before his death, according to his sinful deeds, he ought to fall into one of these realms of hell, animals, King Yama or hungry ghosts, or even into the big Avichi Hells, or be reborn as an aquatic creature, or in one of the many forms of birds and animals. If someone could obtain part of the skeleton of the deceased, and holding a fistful of soil, chant this Dharani 21 times before scattering the soil over the bones, then the deceased will be reborn in heaven.”

The Buddha further added, “If one can chant this Dharani 21 times daily, one is worthy of accepting all the immense worldly offerings and will be reborn in the Land of Ultimate Bliss after one’s death. If one chants this Dharani constantly, one will attain Maha Parinirvana and be able to lengthen one’s lifespan besides enjoying the most extraordinary bliss. After one’s life is over, one will reborn in any of the wonderful Buddha lands, in constant company of the Buddhas. All Tathagatas will always give discourses on the profound and wonderful truth of Dharma and all World

Honored Ones will bestow predictions of enlightenment upon one. The light illuminating from one’s body will pervade all Buddha lands.”

The Buddha further explained, “To recite this Dharani, one should first, in front of the Buddha’s image, use some clean soil to construct a square Mandala, the size according to one’s wish. On top of the Mandala one should spread different kinds of grass, flowers and burn different kinds of quality incense. Then kneeling down with the right knee on the floor, mindfully reciting the Buddha’s name and with the hands in the Mudrani symbol, (i.e. each hand bending the forefinger before and pressing it down with the thumb and placing both palms together before the chest) in reverence, one should recite this Dharani

108 times. The showers of flowers would rain down from the clouds and would thus be universally made as offerings to Buddhas as numerous as the grains of sand of eighty- eight million Ganges Rivers. These Buddhas will simultaneously praise,

“Excellent! Rare indeed! A Buddha’s true disciple! ” One will instantly attain Unobstructed Wisdom Samadhi and the Great Bodhi Mind Adorned Samadhi. Thus is the way to uphold this Dharani.”

The Buddha again exhorted Lord Shakra , saying, “Lord of Heaven, the Tathagata uses this expedient means to deliver beings who would otherwise have fallen into hells; to purify all evil paths and to lengthen the life-spans of those who uphold this Dharani. Lord of Heaven, please go back and transmit this Dharani to Devaputra Suṣṭhita. After seven days, come to see me with Devaputra Suṣṭhita.”

Thus, at the abode of the World Honored One, the Lord of Heaven respectfully received this Dharani practice and returned to his heavenly palace to convey it to Devaputra Suṣṭhita.”

Having received this Dharani, Devaputra Suṣṭhita kept to the practice as instructed for six days and six nights, after which all his wishes were completely fulfilled. The karma which should have led him to suffer in all the evil paths were all eradicated. He would remain on the

Bodhi Path and increase his lifespan for an immeasurable period of time.

Thus, he was extremely delighted, exclaiming aloud in praise, “Extraordinary Tathagata! What a rare and wonderful Dharma! Its efficacy explicitly verified! Rare indeed! Truly I have thus obtained deliverance!”

When the seven days were over, Lord Shakra brought Devaputra Suṣṭhita, together with other heavenly beings, respectfully bearing excellent and wonderful adornment of flower- wreaths, perfumes, incense, jeweled banners, canopies decorated with gemstones, Deva- garments and garlands of precious stones, approached Buddha’s abode and presented their grand offerings. Using heavenly garments and various garlands of precious stones to make offerings to the World Honored One, they then respectfully circumambulated the Buddha a hundred thousand times, paid homage to the

Buddha, then happily took their seats and listened to the Buddha preach the Dharma.

The World Honored One then extended his golden arm and touched the crown of Devaputra Suṣṭhita, to whom He not only preached the Dharma but bestowed a prediction of Devaputra Suṣṭhita’s attainment to Bodhi.

Finally, the Buddha said, “This Sutra shall be known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. You should diligently uphold it.” On hearing this Dharma, the

entire assembly was extremely happy. They faithfully accepted and respectfully practiced it.

A Ceremony of Chanting Usnisa Vijaya Dharani (for reference only)
(1)Inviting the Triple Jewel from Ten directions
“Namo to the all-encompassing Dharma realm of the universe, the triple jewel of ten directions and of the past, present and future” (3X) (Each 3 times)
“Namo Bhagavate Sakyamunaye Tathagataya”
“Namo Bhagavate Loka-vistirna-tejesvara-prabhaya Tathagataya”
“Namo Bhagavate Bhaisajya-guru-vaidurya-prabha-rajaya Tathagataya”
“Namo Bhagavate Pra-bhuta-ratnaya Tathagataya”
“Namo Bhagavate Ratna-sikhinya Tathagataya”
“Namo Bhagavate Su-rupaya Tathagataya”
“Namo Bhagavate Vipula Gatraya Tathagataya”
“Namo Bhagavate Abhayam-karaya Tathagataya”
‘Namo Bhagavate Amrta Rajaya Tathagataya”
“Namo Bhagavate Amitabhaya Tathagataya”
“Namo Maitreya Bodhisattvaya”
“Namo Great Wisdom Manjusri Bodhisattvaya”
“Namo Great Conduct Samanta-bhada Bodhisattvaya”
“Namo Great Compassion Aryavalokitesvaraya Bodhisattvaya”
“Namo Maha-sthama-prapta Bodhisattvaya”
“Namo Great Pure Sea of Bodhisattvas”
“Namo Great Vows Ksitigarbha Bodhisattvaya”
“Namo Dharma Protector Wei Tuo Bodhisattvaya”
“Namo Guarding Host Bodhisattvaya”
“Namo all Dharma Guarding Deva Bodhisattvaya”
“Namo Usnisa Vijaya Dharani”
(2) Mantra of Offering
“Om, Amogha Puja Mani Padma Vajre Tathagata Vilokite Samanta Pra-sara Hum”
(3) Reciting Usnisa Vijaya Dharani
(4) Recite any one or all the following (21-108 times)
“Namo Amitabha Buddhaya”
“Namo Aryavalokitesvara Bodhisattva”
“Namo Ksitigarbha Bodhisattva”
(5) True Words of Universal Transference of Merits
“Om, Smara-smara vimala Sara Maha Cakra Vah Hum”
(6) Transference of Merits (a) For individual prayers or prayers on behalf of a person. “May the merits and virtues accrued from this recitation, be transferred to disciple(s) [name(s)], sincerely seeking the blessings and compassion of the triple jewel from ten directions, so that my/our karmic obstruction can be eradicated, be healthy physically and spiritually, my/our wisdom deepened and quickly attain Buddhahood.
At the same time, may all my/our friends and foes (and the ones who have passed away [name(s)] be reborn in the good paths of Western Pureland.” (b) For use during mass gathering or daily recitation.

“May the merits and virtues accrued from these deeds, be transferred everywhere and reached everyone.
May all beings and ourselves be born together in the Land of Ultimate Bliss. “May the merits and virtues accrued from these deeds, be transferred to the true and unchanging truth, every mind is in accordance with the truth.” “May the merits and virtues accrued from these deeds, be transferred to the highest fruition of Bodhi, every thought is accomplished and perfect to the fruition of Bodhi.” (7) Tree Refuges “To the Buddha I take refuge, may all beings understand the great Way profound ly and bring forth the Bodhi mind.” “To the Dharma I take refuge, may all beings deeply enter the Sutra treasury and have wisdom as vast as the sea. “To the Sangha I take refuge, may all beings form great assembly, all in harmony.”

(Attention! The merits and awesome power of this Mantra is inconceivable, and the effect is also inconceivable.
Please remember to recite the Buddhisattva’s name(s) and transfer the merits after recitation)

NOTE

* Lord Shakra is is the ruler of the Trāyastriṃśa Heaven according to Buddhist cosmology. He is also referred to by the title “Śakra, Lord of the Devas” (Sanskrit: Śakra devānāṃ indraḥ; Pali: Sakka devānaṃ inda). The name Śakra (“powerful”) as an epithet of Indra is found in several verses of the Rigveda.

Buddha’s Holy Mind, the Stupa: 18 benefits to Prostrating to, Circumambulating or Building of Stupas — according to Sutra

Lee Kane — Thu, 29 Aug 2024 06:42:55 +0000

Tara 17 of the 21 Taras holds a Stupa in the some visualizations, symbolizing the power of the Enlightened Mind to supress violence, evil and ill-thoughts. The symbol of the Stupa represents the Enlightened Mind and wisdom. It is through this wisdom we can overcome the poisons, including those that lead to violence. Image from Buddha Weekly’s video with chanting of the mantra of Tara 17, Tara Who Causes the Three Realms to Tremble; Tara who Stops all Violence

The Stupa is one of three “symbols” we revere and prostrate to in daily practice. The Three Sacred Objects are symbols of the Body, Speech and Mind of Buddha:

Enlightened Body: Om syllable and Buddha’s Statue (crown chakra). Practice symbol is the vajra or dorje.
Enlightened Speech: Ah syllable and Dharma Texts or Sutras (throat chakra). Mantra is the practice symbol.
Enlightened Mind: Hum syllable and Stupa (heart chakra). Practice symbol is the bell (which is shaped like the Stupa dome.)

This is why we purify sacred Dharma objects with the simply mantra

Om Ah Hum

These three syllables represent the Holy Body, Speech, and Mind.

On our altar (or in our visualizations), our Buddha Statue (any Enlightened Yidam that we practice), Sutra or Dharma text, and Stupa (usually a picture or small statue) represent the Holy Body, Speech, and Mind, respectively.

Pilgrimage to the Boudhnath Stupa in Katmandu with Dr. Miles Neale. Pilgrims circumambulate Stupas as a merit practice and meditation. From our feature: “Buddhist Pilgrimage: Purpose and Practice: deepening one’s connection, devotion and commitment to the Dharma”>>

Stupas and the Eighteen Benefits

To honur the Enlightened Mind or Wisdom of the Buddha, we prostrate to — or ideally circumambulate — our Stupas.

Several Sutras cite Stupa building (Chorten in Tibetan) “while thinking of the Victorious One” as a “cause for Enlightenment.” The Analyzing Activity Sutra actually says, “Whoever builds the Stupa of the Tathagata will gain the eighteen benefits” (Je Nampa Djepe Do) — in future lifetimes. [See the list below from Sutra.] [Symbolism of Chortens or Stupas below with diagrams.]

Special Photo Feature

Traditionally, any place where a Stupa is built becomes a powerful place of healing and merit. Stupas also symbolize “Buddha’s Holy Mind.”

The Japanese-style Peace Pagoda (or Stupa) built in Darjeeling India.

Most Buddhist teachers advocate at least circumambulating Stupas as spiritually beneficial to practice. The Noble Stainless Beams of Light Sutra states clearly:

“Whoever circumambulates or make offerings to a Stupa will be blessed by Tathagatas, move to the supreme enlightened state through a non-returning path, and purify all of their karmic obscurations.”

A magnificent Stupa in Myamar.

Nor is that all. The Stupa blesses the four elements it contacts, especially earth and air. The Noble Stainless Beams of Light Sutra says:

“Even if the shadow of a Stupa touches birds, animals, deer, or whomever, they will not be reborn in the lower realms.”

Stupas with prayer flags in Kunzum La Pass India.

Building, funding or volunteering to build a Stupa, while thinking of the Buddha, “they will all reach Enlightenment.” [Lotus Sutra]

Even touching a Stupa has benefits

The Manjushrimitra Root Tantra says that merely “touching” a stupa has immeasurable benefits:

“Whoever contacts such a Stupa will develop great wisdom and long life, and even if they die, they will be reborn in the higher realms in a royal clan, and they will never go to the lower realms.”

Stone stupas at Bodhgaya, India.

In the Guhyasmaja Tantra:

“A stupa is a palace where all the buddhas are abiding. Those beings who don’t have the karma actually to see buddha need the holy objects of body, speech and mind – statues, scriptures, stupas – as a field for accumulating merit.”

Famous stupa and temples in Bagan Myanmar.

Symbolism of stupas

The different types of Chorten’s (Tibetan Stupas.)

Although Stupas vary by region and culture somewhat, the typical symbolism is described as:

“The shape of the stupa represents the Buddha, crowned and sitting in meditation posture on a lion throne. His crown is the top of the spire; his head is the square at the spire’s base; his body is the vase shape; his legs are the four steps of the lower terrace; and the base is his throne.”

Profound symbolism of Chorten

The Tibetan Chorten, especially, is profound in symbolism (see diagram),

The main symbolism of the Chorten (Tibetan Stupa) structure.

with the

Throne of the Buddha (on the base)
Vase filled with treasure (on top of throne)
Harmika
Spire of Umbrellas: 13 steps to Enlightenment (rings that are “umbrellas”)
Heart and mind represented by the top moon, sun symbols.

This also represents the five elements:

Square base is “earth element”
Dome represents vase and “water element”
Conical spire represents “fire”
Upper lotus parasol and crescent moon represents “air”
Sun (point) represents “wisdom.”

Stupas by any name: Chorten, Sharito, Thupa

The elemental symbolism of Tibetan Chortens (Stupas).

Stupas are near-universal in Buddhism, although the names and shapes vary somewhat:

English — Stupa
Sanskrit — स्तूप
Pali — Thupa
Tibetan — མཆོད་རྟེན་ — Chorten
Japanese — Sharito
Vietnamese — Phu do
Sinhala — Dagoba

There are also different “purposes” for stupas. The most common are “Votive Stupas” built all around the world for the benefit of students — with circumambulation as a key practice. Historically, there are also:

Relic stupa — remains of a Buddha, his disciples or great Yogis
Object stupa — items that belonged to the Buddha or students
Commemorative stupa — many of these built by the King Ashoka, honouring events in the life of the Buddha
Symbolic stypas — symbolizing mandalas and aspects of Buddhist theology
Votive Stupas — built and blessed by traditional practices — specific formulas and “filling” formulas. for example filling with Mantras, Tsa Tsa’s, statues, and so on.

In history, and modern times

In ancient times, Emperor Ashoka was famous for building stupas and monuments. The great Emperor, built stupas to help purify the negative karmas of “emperor building.”

Today, many Buddhist centres build stupas to benefit sentient beings. A current project of Gaden for the West in Canada [Inset below] is funding a stupa, under the inspiration of H.E. Zasep Rinpoche, who wrote:

“According to Buddhist tradition, we build stupas to honour the Buddhas, as well as those who have passed away–those we have loved so much.

“After Bhagavan Buddha entered paranirvana, his disciples Maha Ananda, Shariputra, Subhuti, and so on decided to construct a structure for Bhagavan’s holy relics, as an object of prayer, to create merit, and as a reminder of his precious teachings and great kindness. Stupas are also known as Caitanya, dagoba, and chorten (in Tibetan). The great Buddhist King Ashoka built one million stupas in India in honour of Lord Buddha’s teachings and for the purpose of purifying unwholesome karma and accumulating merit for future generations. Our Stupa will benefit our sangha and community in many ways, including creating the cause for good health, harmony, peace, prosperity, and especially increased Dharma realizations. Building stupas is a tradition in both Hinayana and Mahayana Buddhism (in such places as India, Burma, Ceylon, Thailand, Tibet, Mongolia, China, Indonesia, and Japan). There are eight different designs of stupas to commemorate the life of the Buddha.”

A more traditional Stupa in Ladakh.

Build them, circumambulate them, honour them

Stupas are built to house relics, often a tiny fragment of a Holy relic. They are also typically filled with Holy items, such as numerous rolled mantras, tsa-tsa’s, statues, blessed herbs and objects.

In particular, the “throne” — which is the base — is filled with precious mantras and objects, including offerings of jewels, sacred texts and symbols of the Dharma. Only new or perfect objects are included, and everything is blessed.

Stupa – Pagoda in Ganzi Sichuan China.

The eighteen benefits of building Stupas

According to the Je Nampa Djepe Do Sutra, those involved in building a stupa (volunteers, patrons who donate funds, organizers) will enjoy some of the eighteen benefits of building sutras in future lives (and indeed some merit in our current life — as always, depends on your ripening karma):

1) One will be reborn In a royal family.

2) One will get a beautiful body.

3) One’s speech will be entrancing.

4) One’s mere sight will be a great joy for the others.

5) One will have a charming and attractive personality.

6) One will be erudite In the five sciences.

7) One will become a support (an example for all).

8) One will be praised from all directions.

9) One will be Inclined to sounds and words of Dharma.

10) One will live only with happiness.

11) One will be venerated both by men and.gods.

12) One will obtain great riches.

13) One will be granted a long life.

14) All one’s wishes will be fulfilled.

15) One’s beneficial activity and wisdom will only grow.

16) One’s body will become as indestructible as the Dorje.

17) One will be reborn In the higher realms or existence.

18) One will reach quickly perfect Awakening.

Magnificent Stupas at Ayutthaya Thailand.

Stupa in Sri Lanka.

“Torches That Help Light My Path”: Thich Nhat Hanh’s Translation of the Sutra on the Eight Realizations of the Great Beings

Josephine Nolan — Tue, 02 Jul 2024 04:09:45 +0000

“When I was seventeen and in my first year of novice studies at a Buddhist monastery in Vietnam, I had to memorize the Sutra on the Eight Realizations of the Great Beings. Over sixty years have passed and I still find this text to be torches that help light my path.” — Thich Naht Hanh [1]

Thich Nhat Hanh contemplating. From the movie “Walk with me”, which released in 2017.

Without doubt, Thich Nhat Hanh’s English translation of this major sutra is among the best, clearest, and most engaging. The Discourse on the Eight Realizations of Great Beings is an important foundation teaching in most schools of Buddhism. As a meditative practice, this sutra is recommended for daily or regular recitation. We recommend Thich Nhat Hanh’s commentary in Awakening the Heart: Essential Buddhist Sutras and Commentaries, although the Buddha’s words here are explicit and crackling with profound truths that are easily understood.

Discourse on the Eight Realizations of the Great Beings

Wholeheartedly, day and night, disciples of the Awakened One should recite and meditate on the Eight Realizations discovered by the Great Beings.

The First Realization is the awareness that the world is impermanent.

Political regimes are subject to fall. Things composed of the four elements are empty, containing within them the seeds of suffering. Human beings are composed of Five Aggregates and are without a separate self. They are always in the process of change – constantly being born and constantly dying. They are empty of self and without a separate existence. The mind is the source of all confusion, and the body the forest of all unwholesome actions. Meditating on this, you can be released from the round of birth and death.

Death is a part of the cycle of suffering. Ultimately, Buddha’s teachings teach us how to escape from suffering, in the teachings of the Four Noble Truths and the Eightfold Path. When we fail to achieve enlightenment, to escape suffering, we are doomed to be reborn endlessly. The quality of those lives is determined, in Buddhist belief, by our actions in current and past lifetimes.

The Second Realization is the awareness that more desire brings more suffering.

All hardships in daily life arise from greed and desire. Those with little desire and ambition are able to relax, their body and mind free from entanglement.

The Third Realization is the awareness that the human mind is always searching outside itself and never feels fulfilled.

This brings about unwholesome activity. Bodhisattvas, on the other hand, know the value of having few desires. They live simply and peacefully, so they can devote themselves to practicing the Way. They regard the realization of perfect understanding to be their only career.

Buddha teaching.

The Fourth Realization is the awareness that indolence is an obstacle to practice.

You must practice diligently to transform unwholesome mental states that bind you, and you must conquer the four kinds of Mara in order to free yourself from the prisons of the Five Aggregates and the Three Worlds.

The Fifth Realization is the awareness that ignorance is the cause of the endless round of birth and death.

Bodhisattvas always listen to and learn from others so their understanding and skillful means can develop, and so they can teach living beings and bring them great joy.

The Sixth Realization is the awareness that poverty creates hatred and anger, which creates a vicious cycle of negative thoughts and actions.

When practicing generosity, bodhisattvas consider everyone – friends and enemies alike – to be equal. They do not condemn anyone’s past wrongdoings or hate even those presently causing harm.

The Seventh Realization is the awareness that the five categories of sensual desire – money, sex, fame, overeating and oversleeping – lead to problems.

Although you are in the world, try not to be caught in worldly matters. A monk, for example, has in his possession only three robes and one bowl. He lives simply in order to practice the Way. His precepts keep him free from attachment to worldly things, and he treats everyone equally and with compassion.

Virtuous acts of compassion exemplify the Buddha’s Eightfold Path. Here, Buddha helps a sick monk.

The Eighth Realization is the awareness that the fire of birth and death is raging, causing endless suffering everywhere.

Take the Great Vow to help all beings, to suffer with all beings, and to guide all beings to the Realm of Great Joy.

These Eight Realizations are the discoveries of great beings, Buddhas and Bodhisattvas who have practiced diligently the way of understanding and love. They have sailed the Dharmakaya boat to the shore of nirvana, and have then returned to the ordinary world, free of the five sensual desires, their minds and hearts directed toward the Noble Way.

Using these Eight Realizations, they help all beings recognize the suffering in the world.

If disciples of the Buddha recite and meditate on these Eight Realizations, they will put an end to countless misunderstandings and difficulties and progress toward enlightenment, leaving behind the world of birth and death, dwelling forever in peace.

Buddha teaching.

NOTES

[1] From Awakening of the Heart: Essential Buddhist Sutras and Commentaries, Thich Nhat Hanh

Paperback: 544 pages
Publisher: Parallax Press; Original edition (December 21, 2011)
Language: English
ISBN-10: 1937006115
ISBN-13: 978-1937006112

Maha Mangala Sutta, Life’s Highest Blessings, The Sutra on Happiness, the Tathagata’s Teaching to Gods and Men

Josephine Nolan — Mon, 20 May 2024 04:57:07 +0000

The Great Meeting, Buddha teaching Gods and men.

“To be humble and polite in manner,

To be grateful and content with a simple life,

Not missing the occasion to learn the Dharma

This is the great happiness.”

— Shakyamuni Buddha

Among my favorite Sutras is the Mangala Sutra (Sutta), the Happiness Sutra. Although there are great commentaries, this Mangala Sutta is full of easy-to-follow advice. It makes a wonderful daily chant. Here, is the translated English version from the great Thich Nhat Hanh in verse form with rhythm, making it easy to chant as a daily or regular practice. For a commentary, I recommend “Awakening of the Heart: Essential Buddhist Sutras and Commentaries” by Thich Nhat Hanh. [1]

May all beings be happy and free from suffering. Here is the Mangala Sutra in full:

The Buddha teaching.

I heard these words of the Buddha one time when the Lord was living in the vicinity of Savatthi at the Anathapindika Monastery in the Jeta Grove. Late at night, a deva appeared whose light and beauty made the whole Jeta Grove shine radiantly. After paying respects to the Buddha, the deva asked him a question in the form of a verse:

“Many gods and men are eager to know
what are the greatest blessings
which bring about a peaceful and happy life.
Please, Tathagata, will you teach us?”

(This is the Buddha’s answer):

“Not to be associated with the foolish ones,
to live in the company of wise people,
honoring those who are worth honoring —
this is the greatest happiness.

“To live in a good environment,
to have planted good seeds,
and to realize that you are on the right path —
this is the greatest happiness.

“To have a chance to learn and grow,
to be skillful in your profession or craft,
practicing the precepts and loving speech —
this is the greatest happiness.

“To be able to serve and support your parents,
to cherish your own family,
to have a vocation that brings you joy —
this is the greatest happiness.

“To live honestly, generous in giving,
to offer support to relatives and friends,
living a life of blameless conduct —
this is the greatest happiness.

“To avoid unwholesome actions,
not caught by alcoholism or drugs,
and to be diligent in doing good things —
this is the greatest happiness.

“To be humble and polite in manner,
to be grateful and content with a simple life,
not missing the occasion to learn the Dharma —
this is the greatest happiness.

“To persevere and be open to change,
to have regular contact with monks and nuns,
and to fully participate in Dharma discussions —
this is the greatest happiness.

“To live diligently and attentively,
to perceive the Noble Truths,
and to realize Nirvana —
this is the greatest happiness.

“To live in the world
with your heart undisturbed by the world,
with all sorrows ended, dwelling in peace —
this is the greatest happiness.

“For he or she who accomplishes this,
unvanquished wherever she goes,
always he is safe and happy —
happiness lives within oneself.”

Mahamangala Sutta, Sutta Nipata 1

Affectionately known as Thay, Thich Nhat Hanh’s English translations of sutra is among the best.

NOTES

[1] Awakening of the Heart: Essential Buddhist Sutras and Commentaries, Thich Naht Hanh

Paperback: 544 pages
Publisher: Parallax Press; Original edition (December 21, 2011)
Language: English
ISBN-10: 1937006115
ISBN-13: 978-1937006112

Fearless Buddhist: How to overcome fear in uncertain times, according to Pali Sutta, Mahayana Sutra and Tantra and King Gesar

Lee Kane — Sat, 04 May 2024 05:44:54 +0000

Gesar of Ling on his magical horse Kyang Go Karkar, was a king in 1027. In his great Buddhist Epic of a million verses, we learn how to overcome our obstacles, including fear. His allegorical tale is treasured and loved by Buddhist around the world.

Many of Buddha’s teachings focus directly on overcoming our fears. In fact, when Buddha sat under the Bodhi tree to meditate on Enlightenment, he wrestled with Mara, the personification of fear.

The source of fear

Most of our fear and stress derives from what are known as the five poisons (kleshas) of: ignorance, attachment, aversion, pride, and envy. In Mahayana Buddhism, the five Buddhas specifically focus on the five poisons — and how to convert them into the five wisdoms. [For a feature on the Five Wisdom Buddhas, see>>]

Raga: our attachment for our fragile lives and all that we “own” makes us fear losing it.
Moha: our ignorance of the true nature of reality makes us fear death.
Dvesha: our aversion to any form of perceived illusory suffering leads to fear.
Mana: our pride leads us to think so highly of ourselves that others attack us — a cause of fear.
Irshya: our envy for what others have leads us to unwholesome ethics and conduct, creating dangers and fear.

In earlier Pali Sutta, Buddha spoke extensively on remedies for the five poisons and explained how our fears are a direct result of the five poisons.

In Vajrayana, the wrathful deities tend to personify and weaponize our defences against fear. Another iconic being, who came to personify fearlessness was the amazing Gesar of Ling. In Tibetan and Mongolian lore, Gesar would be at least the equivalent in terms of mystique as Arthur and Excalibur in British lore, although much grander in scope and vision.

Mural depicting Gesar of Ling by Gruschke.

Overcoming fear — Gesar of Ling

Gesar of Ling was a fearless Buddhist king of 1027A.D. His story teaches, in allegory, how to overcome fear, and how to destroy our maras (especially fear). [More on King Gesar below.]

In chapter one of the 31 volume epic:

“In this time of the five degeneracies of the dark age, it is difficult to liberate savage sentient beings from evil karmas through the sutrayana, the causal vehicle of characteristics alone. It is even difficult to ripen them through tantra, the fruition vehicle of the secret tantra.

For their minds are dry as a piece of rock;

If you do not carve its hard surface with a chisel,

Even if you soak it in a stream, it will not give way.

Even if you work it with butter and oil, it will not become flexible.

They are too stiff to be bent by the teachings on this life and the next.

They will not submit to the restraint of the monastic law.

For this reason, chapter one of the epic, Avalokiteshvara supplicates Amitabha to intercede in Tibet. He says to Amitabha:

“How terrifying are the waves of the five poisons!

Minds blinded by obscurations

Circle endlessly in samsara, how pitiful

Please compassionately reveal supreme skillful means.”

The rest of this episode is fascinating, and leads, ultimately, to a miraculous epic tale — the vast, sprawling life of Gesar of Ling. [Editor: Highly recommended reading, the English translation is magnificent!]

In short, Gesar’s life could be summarized (if that’s possible) as attempted by the publishers (Shambala) of the magnificent English edition:

“For hundreds of years, versions of the Gesar of Ling epic have been sung by bards in Tibet, China, Central Asia, and across the eastern Silk Route. King Gesar, renowned throughout these areas, represents the ideal warrior. As a leader with his people’s loyalty and trust, he conquers all their enemies and protects the peace.

The example of King Gesar is also understood as a spiritual teaching. The “enemies” in the stories represent the emotional and psychological challenges that turn people toward greed, aggression, and envy and away from the true teachings of Buddhism.

The epic of Gesar is the longest single piece of literature in the world canon, encompassing some 120 volumes; here the first three volumes are translated, telling of Gesar’s birth, his mischievous childhood and his youth spent in exile, and his rivalry for the throne with his treacherous uncle.”

The overwhelming theme, regardless of demons, enemies, poverty is that all emotional and psychological and spiritual challenges can be overcome.

Fear results from clinging

Fear is a necessary survival instinct, and — as long as we cling to this precious, human life — it is often what keeps us safe from harm. It can also be debilitating to the point of making us feel sick. Fear is mentioned prominently in all of Buddha’s cycles of teaching: Pali Sutta, Mahayana Sutra, and Tantra — usually as a hurdle or defilement.

Even in our “regular” lives, Fear is an obstacle in times of heightened anxiety: times of political instability, war, terrorism, chronic unemployment, recession, or, an outbreak of a disease (such as Covid-19). Then, fear becomes a dangerous stress-factor, debilitating and seemingly insurmountable.

The allegorical Buddhist epic of 1 million verses, Gesar of Ling, demonstrates how we can overcome our fears and obstacles with courage in the Dharma.

The Buddhist Warrior: Gesar of Ling

In Tibet, Mongolia, Nepal and many parts of Asia, people grew with stories of the epic of Gesar of Ling. Inspiration from these stories can help overcome fears.

Gesar is the longest epic in history, longer than the Mahabharata by a significant margin (120 volumes and one million verses) — and one of the only epics still sung today by the bards in its original form. Gesar of Ling teaches Dharma in the form of warrior metaphor.

Gesar of Ling

Gesar is the great king, who fearlessly defeats all the maras (demons). He was a historical king in 1027, but it is the legend of his magical life that becomes the inspirational example of fearlessness — and how Dharma overcomes all fears.

In each of the many episodes, Gesar fights against the enemies of the Dharma (maras) with physical power, courage, and a combative spirit that always prevailed. This is the teaching metaphorical example of how we can overcome our own mara of fear. It is more epic and exciting than The Lord of the Rings — and, a vitally alive Dharma teaching allegory.

Gesar represents our ideal self. Brave, fearless, sure in the Truth of the Dharma — so sure there is no need to be afraid. He has overcome ego and his weapons are compassion. He loves his people so intensely, he has no time to feel fear, as he rides into battle against the maras. He rides a great magical horse who is none other than an emanation of Hayagriva [the wrathful aspect of Avalokiteshvara. For a story on Hayagriva, see>>]. He carries magical weapons. He exemplifies fearlessness. Chögyam Trungpa Rinpoche explained the symbolism:

New beautiful hardcover boxed book, The Epic of Gesar of Ling: Gesar’s Magical Birth, Early Years and Coronation as King, from Shambala. Find out more here (affiliate link)>>

“When we talk here about conquering the enemy, it is important to understand that we are not talking about aggression. … Thus the idea of warriorship altogether is that by facing all our enemies fearlessly, with gentleness and intelligence, we can develop ourselves and thereby attain self-realization.” [4]

There is a beautiful translation of volumes 1 and 2 of the Gesar cycle, which is highly recommended: The Epic of Gesar of Ling; Gesar’s Magical Birth, Early Years, and Coronation as King.

[Watch for a coming feature on Gesar of Ling in Buddha Weekly.]

Statues honoring Gesar of Ling.

The remedy according to Pali Sutta, Mahayana Sutra and Tantra

The most often cited “remedies” for fear are as varied as the teachings of the Buddha:

In Pali Sutta, such as Abhaya Sutta, Buddha teaches us we will have no fear if we attain “certainty with regard to the True Dhamma” and teaches us four types of people who do not feel fear — and how we can be like them (see Abhaya Sutta, below).
In Mahayana Sutra — such as Heart Sutra — we take refuge in the Three Jewels as protection. We are also taught that our own Buddha Nature gives us no reason to fear. We practice Compassion (Metta) — by caring for others as much as ourselves, we feel protective and strong, rather than afraid. (The Dharma Bodhisattva, or the Hero, like King Gesar of Ling.)
In Tantra, the visualized meditative path, in addition to the Pali Sutta and Mahayana Sutras, we also visualize and work with the Buddhas and Yidams who represent protection: such as Green Tara, Palden Lhamo, Black Mahakala, and other protectors — in other words, our connection to our higher Buddha Natures.

Buddha taught us how to overcome our fears in different ways in the Three Vehicles of Buddhism.

Buddha often spoke about “fear” in the suttas (sutras), and most notably in the Abhaya Sutta [Fearless Sutta: full English translation appended to this feature]. It is not by accident that sutta (sutra) translators often now tend to translate “dukka” as “stress” rather than the older interpretations “suffering.” For instance, Thanissaro Bhikku, who has translated countless Pali Suttas, translates Calu-dukkha-khandha Sutta as “The Less Mass of Stress.” It is this stress that Buddha taught us to overcome.

The Five Fears — and our addiction to fear

Buddha named five fears, which certainly we can all relate to:

Fear of death
Fear of illness
Fear of losing our mind and memories (today, a big fear, for example, is Dementia)
Fear of losing our livelihood (our jobs)
Fear of public speaking.

Today, in modern society, there are more fears than ever, yet the timeless teachings of the Buddha help us overcome debilitating fear.

Equally problematic is our addiction to fear. We feed it with our need to read the “bad news” in the media every day, and we spread manure on it with unrestrained social media. We fan the flames of fear by watching horror movies. We try to avoid fear, but at the same time, we’re addicted to it — as with all things in Samsaric life.

Concise fear advice: the Dhammapada

As always, Buddha gave us both concise advice and more elaborate teachings. The go-to for concise advice, the Dhammapada (collection of sayings of the Buddha 212-216) certainly has powerful teachings on fear:

From what is dear, grief is born,
from what is dear, fear is born.
For someone freed from what is dear
there is no grief
— so why fear?

From what is loved, grief is born,
from what is loved, fear is born.
For someone freed from what is loved,
there is no grief
— so why fear?

From delight, grief is born,
from delight, fear is born.
For someone freed from delight
there is no grief
— so why fear?

From sensuality, grief is born,
from sensuality, fear is born.
For someone freed from sensuality
there is no grief
— so why fear?

From craving, grief is born,
from craving, fear is born.
For someone freed from craving
there is no grief
— so why fear?

Buddha teaching.

Stress is the Disease; Dharma is the Cure

Buddhist meditation, so well accepted in the west (particularly, mindfulness) is famous for reducing “stress” — so the metaphor of “stress is the disease, Dharma the cure, Buddha the doctor” — seems very modern and appropriate. In fact, Dukkha can be translated a dozen ways, depending on context: painful experience, anxiety, conditioned experience, sorrow, pain, despair. It also literally translates as “uneasy” or “unpleasant” or “causing of pain.” The word stress applies, in a way, to all of these — the outcome of our pain, despair, sorrow and anxiety is stress.

We are stressed when we fear for our lives because of the latest terror attack, or threat of nuclear attack.We are stressed when we can’t afford what we want. We are stressed when we are infatuated with a beautiful person we can never possess.

Shakyamuni subdues an elephant with loving kindness and the Abhaya gesture. The elephant was enraged by evil Devadatta.

Stress is the disease that Buddha — often metaphorically described as “the Doctor” — is treating. It is our clinging to our possessions, our need to have even better “things,” our clinging to our youth, that causes stress and fear when we think of losing them. So, who is it who doesn’t feel fear? Buddha described, in the Abhaya Sutta, four types of people that do not feel fear, notable among them, the person who understands the True Dharma:

“Furthermore, there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.’ He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.”These, Brahman, are four people who, subject to death, are not afraid or in terror of death.”

Heart Sutra: and the “Great Mantra”

In Mahayana teachings, The Heart Sutra, almost certainly the most beloved of Sutras, goes to the heart (pun intended) of the remedy:

With no hindrance in the mind.
No hindrance, therefore no fear.
Far beyond deluded thoughts, this is Nirvana.

Among the shortest and most beautiful of all Sutras, the Heart Sutra is also one of the most difficult. It has many layers of meaning and nuances. Heart Sutra is a lifetime meditation for many Buddhists, and also contains among the most powerful of mantras for protection from fear:

“Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana…

…Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!” [1]

His Holiness, the Dalai Lama’s advice

The Dalai Lama has advice for fear in our times.

The Dalai Lama has spoken of fear many times. In “A Policy of Kindness,” he summarized a few principles for handling fear:

“…someone who is engaging in the Bodhisattva practices seeks to take others’ suffering onto himself or herself. When you have fear, you can think, “Others have fear similar to this; may I take to myself all of their fears.” Even though you are opening yourself to greater suffering, taking greater suffering to yourself, your fear lessens.”

He also wrote: “Another technique is to investigate who is becoming afraid. Examine the nature of your self. Where is this I? Who is I? What is the nature of I? Is there an I besides my physical body and my consciousness? This may help.” This get’s to the heart of the Heart Sutra (again, pun intended.)

Lankavatara Sutra: Buddha Nature

Many Mahayana Sutras give “remedies” for fear. In Lankavatara Sutra, Buddha speaks elaborately about Buddha Nature — how we all have inherent Buddha Nature — and explains how to “cast aside fear”:

“The reason why the ‘Tathagatas’ who are Arhats and fully enlightened Ones teach the doctrine pointing to the tathagatagarbha (Buddha Nature) which is a state of non-discrimination and image-less, is to make the ignorant cast aside their fear when they listen to teaching of egolessness.”

Buddha Nature basically informs us that we all have Buddha within, obscured by our ignorance, obstacles and fears. We meditate to settle our obstacles and fears and to find the inner nature.

Tathagatagarbha (the doctrine of Buddha Nature) basically states (as quoted from the Third Karmapa):

“All beings are Buddhas,

But obscured by incidental stains.

When these have been removed,

There is Buddhahood.”

Often the metaphor of the sun behind the clouds is used. The clouds — our fears, uncertainties and defilements — obscure our true nature, Buddha Nature, the sun. Once the defilements of ego are removed, and there is an understanding of Shunyata (Emptiness, or Oneness), we are Buddha; there can be no more fear.

For a video teaching on Buddha Nature see>>

For a feature on Buddha Nature see>>

Tantra: Green Tara, the Protectress

Green Tara is one of the most popular Enlightened deity emanations in Mahayana Buddhism, and Her practice is the go-to for fear. Tibetans in trouble almost invariably (and almost involuntarily) chant the Tara mantra whenever there is danger or fear:

Om Tare Tuttare Ture Svaha

Pronounced: Ohm Tah-ray Tew-tah-ray Tew-ray Svah Ha

Or Tibetan: Om Tare Tuttare Ture Soha

Tara represents the “activity” of the Buddhas, the windy power that protects her children. She is revered by millions of Buddhists.

Tara is the aspect or emanation of Buddha who is the protective mother — as fierce as the mother Grizzly bear protecting us, her cubs. There are numerous stories of Tara’s miraculous interventions. [For some stories of her famous rescues, see this feature>>]

Tara in the Palm of Your Hand, teaches how to overcome fear through Tara practice. A book by Venerable Zasep Tulku Rinpoche, available on Amazon>>

For instance, H.E. Zasep Rinpoche [2] told the story of the collapsing balcony:

“I had parked my car, which had a picture of Tara in it, next to an apartment building. While I was away doing an errand, a concrete balcony on the building collapsed, crushing the two cars next to mine, but leaving mine intact, albeit dusty.”

Is Tara a self-aware deity who swoops down to save us? No, Buddhas are beyond self-aware ego. Bokar Rinpoche explains: “In truth, if we realize the true nature of our minds, the deities reveal themselves as being not different from our own minds.”[3] He also helps us understand how Tara helps, explaining it in the terms of Buddha Nature (we all have Buddha Nature, and at that level we’re all connected):

This isn’t a “green goddess sweeping down” but often takes the form of listening to our own intuitive mind (wisdom). There’s also an element of Karma in these stories. By relying on Tara, this itself is meritorious karma, making our outcomes in life more positive.

For a full feature story on Green Tara, see:

Limitless Tara, Beyond the Green: Buddha, Bodhisattva, Savior, Mother of all the Buddhas, Hindu Maa Tara, Goddess of Many Colors, Consort of Buddhas, Wisdom Mother, Action Hero…

Tonglen Practice: giving and taking

Tonglen is a good Vajrayana practice for overcoming fear. In Tonglen we actually visualized ourselves taking on the fear and pain of other sentient beings, and giving our own healing energy to those beings. It is a Metta practice, a Bodhichitta generosity practice. By practising this regularly, we quickly overcome fear.

Zasep Rinpoche explains that when we “take in the fears and sufferings of others we should feel no fear ourselves… “Nothing is going to happen to you. Why? Because the power of that love and compassion will purify that suffering and pain.”

For a full feature on Tonglen (video teaching with how-to) see>>

Abhaya Sutta

Fearless

Translated from the Pali by Thanissaro Bhikkhu

Then Janussoni the Brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “I am of the view and opinion that there is no one who, subject to death, is not afraid or in terror of death.”

The Blessed One said: “Brahman, there are those who, subject to death, are afraid and in terror of death. And there are those who, subject to death, are not afraid or in terror of death.

“And who is the person who, subject to death, is afraid and in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘O, those beloved sensual pleasures will be taken from me, and I will be taken from them!’ He grieves and is tormented, weeps, beats his breast, and grows delirious. This is a person who, subject to death, is afraid and in terror of death.

“Furthermore, there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, and craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘O, my beloved body will be taken from me, and I will be taken from my body!’ He grieves and is tormented, weeps, beats his breast, and grows delirious. This, too, is a person who, subject to death, is afraid and in terror of death.

“Furthermore, there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, and cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, and cruel. To the extent that there is a destination for those who have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, and cruel, that’s where I’Mural depicte

m headed after death.’ He grieves and is tormented, weeps, beats his breast, and grows delirious. This, too, is a person who, subject to death, is afraid and in terror of death.

“Furthermore, there is the case of the person in doubt and perplexity, who has not arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘How doubtful and perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!’ He grieves and is tormented, weeps, beats his breast, and grows delirious. This, too, is a person who, subject to death, is afraid and in terror of death.

“These, Brahman, are four people who, subject to death, are afraid and in terror of death.

“And who is the person who, subject to death, is not afraid or in terror of death?

“There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, ‘O, those beloved sensual pleasures will be taken from me, and I will be taken from them!’ He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This is a person who, subject to death, is not afraid or in terror of death.

“Furthermore, there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, ‘O, my beloved body will be taken from me, and I will be taken from my body!’ He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“Furthermore, there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that’s where I’m headed after death.’ He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“Furthermore, there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.’ He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“These, Brahman, are four people who, subject to death, are not afraid or in terror of death.”

When this was said, Janussoni the Brahman said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

NOTES

[1] Heart Sutra translation from Venerable Thich Nhat Hanh.

[2] Tara in the Palm of Your Hand, by Zasep Rinpoche

[3] Tara, the Feminine Divine, Bokar Rinpoche

[4] Foreward to Alexandra David-Neel’s The Superhuman LIfe of Gesar of Ling.

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How to De-escalate any Confrontation, a Vital Practice in Modern Times: The Sutra with Advice to Venerable Punna from the Buddha

Lee Kane — Sat, 27 Apr 2024 04:51:16 +0000

Buddha teaching the monks.

A few hundred years before the phrase “turn the other cheek” was coined, Buddha engaged in a brilliant advice session with the monk Venerable Punna. Although the advice was not specifically about “turning the other cheek” — Buddha was advising the future Arhat on the “Cessation of interest” or non-attachment — it stands as a shining example of how to de-escalate any situation. Buddha, after delivering a short dissertation [full Sutra below] asked Venerable Punna if he understood. The great Arhat magnificently answered the Blessed One’s questions with the ultimate “turn the other cheek” messages:

The Blessed One: ‘Punna, the people of Sunaparanta are rough, if they scold and abuse you, what will you do?’

Punna: ‘Venerable sir, if the people of Sunaparanta scold and abuse me. It will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with their hands.’

Later, the Buddha asks, ‘Punna, if the people of Sunaparanta hurt you with a stick, what will you do?’

Punna: ‘Venerable sir, if the people of Sunaparanta hurt me with a stick, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with a weapon’

Buddha even challenged Punna on his reply if they actually tried to kill him.

What advice had Buddha given Punna that led to such perfect replies? Buddha said,

Punna, there are pleasing, agreeable, forms, cognizable by eye-consciousness, arousing fondness, attachment and sensual desires. The Bhikkhu, does not delight welcome and cling to them, and the interest ceases. Punna, I say, the cessation of interest is the cessation of unpleasantness.

Although the “Advice to Venerable Punna” is a short sutra — fully translated below — it is one that everyone should read. With a population in the billions today, “non escalation” is a vital life practice.

Advice to Venerable Punna shows just how timeless the words of the Buddha are — applicable even in our modern lives 2500 years later.

Advice to Venerable Punna

I heard thus:

At one time the Blessed One was living in Anathapindika’s monastery, in Jeta’s grove in Savatthi. Then venerable Punna getting up from his seclusion in the evening, approached the Blessed One, worshipped sat on a side and said. ‘Venerable sir, it is good, if I’m advised in short, so that I could abide alone and secluded, zealous to dispel diligently.’ ‘Then Punna, listen, I will advice you.’ Venerable Punna agreed and the Blessed said.

‘Punna, there are pleasing, agreeable, forms cognizable by eye-consciousness, arousing fondness, attachment and sensual desires. The Bhikkhu, delights, welcomes and clings to them, and interest arises. Punna, I say, the arising of interest is the arising of unpleasantness. There are pleasing agreeable sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue consciousness, touches cognizable by body consciousness and ideas cognizable by mind consciousness, arousing fondness, attachment and sensual desires. The Bhikkhu, delights, welcomes and clings to them, and interest arises. Punna, I say, the arising of interest is the arising of unpleasantness.

Punna, there are pleasing, agreeable, forms, cognizable by eye-consciousness, arousing fondness, attachment and sensual desires. The Bhikkhu, does not delight welcome and cling to them, and the interest ceases. Punna, I say, the cessation of interest is the cessation of unpleasantness. There are pleasing, agreeable, sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue consciousness, touches cognizable by body consciousness and ideas cognizable by mind consciousness, arousing fondness, attachment and sensual desires. The Bhikkhu, does not delight, welcome and cling to them, and so the interest ceases. Punna, I say, the cessation of interest is the cessation of unpleasantness.

Punna, I have advised you in short. Now in which state will you abide?’

‘Venerable sir, now that I’m advised in short, I will abide in the Sunaparanta state.’

‘Punna, the people of Sunaparanta are rough, if they scold and abuse you, what will you do?’

‘Venerable sir, if the people of Sunaparanta scold and abuse me. It will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with their hands.’

‘Punna, if the people of Sunaparanta hurt you with their hands, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with their hands, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with clods.’

‘Punna, if the people of Sunaparanta hurt you with clods, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with clods, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with a stick.’

‘Punna, if the people of Sunaparanta hurt you with a stick, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with a stick, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with a weapon’

‘Punna, if the people of Sunaparanta hurt you with a weapon, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with a weapon, it will occur to me, indeed the people of Sunaparanta are good, they do not end my life with a sharp weapon’

‘Punna, if the people of Sunaparanta put an end to your life with a sharp weapon, what will you do?’

‘Venerable sir, if the people of Sunaparanta would put an end to my life, it will occur to me thus. There are disciples of the Blessed One, who loathing the body and life search for an assassin. Here I have got an assassin even without a search.”

‘Good! Punna, it is possible for you to abide in Sunaparanta endowed with that appeasement in the Teaching. You may do the fit now.’

Venerable Punna, delighting in the words of the Blessed One, got up from his seat, worshipped the Blessed One, and moving with his right side towards the Blessed One showed reverence. Putting his dwelling in order and taking bowl and robes, he left on a tour to Sunaparanta and arrived there in due order. Then he abode in that state. Venerable Punna, during that same rains, brought forth about five hundred male disciples and about five hundred female disciples and realized the three knowledge’s and venerable Punna attained final extinction.

Then many Bhikkhus, approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir, the clansman who was advised by the Blessed One in short has passed away. What are his movements after death?’

‘Bhikkhus, the clansman Punna is wise. He stood on his own in the Teaching. (*1) He did not worry me about questions in the Teaching. He has attained final extinction.’

The Blessed One said thus and those Bhikkhus delighted in the words of the Blessed One.

Note

1. He stood on his own in the Teaching. ‘paccapaadii dhammaassanudhamma.m’ That means, when advising he was on his own in the Teaching and did not need a Teacher. This is a special feature of one who had entered the stream of the Teaching.’sotaapattiphalasaccikiriyaa’.

9 Ways Buddha Taught Us to Transform Anger with Three Sutras — Ending Negativity and Suffering:

Lee Kane — Sat, 20 Apr 2024 13:33:08 +0000

An angry man insults the Buddha. The Buddha’s reaction was “non reaction.”

Why do we meditate on impermanence? Why does Buddha speak so often in Sutras, on the “poison” of anger? Why do we see so many “angry” or even demonic Enlightened Buddhas in Mahayana and Vajrayana? In this feature, we discuss nine remedies for the poison of anger — from all traditions of Buddhism — and include three entire sutras (in English) on related topics, including:

Discourse on the Five Ways of Putting an End to Anger

Akkosa Sutra: Insult

Vitakkasanthaana Sutta: The Discursively Thinking Mind

Buddha’ serenity calmed the angry celestial Ogre Alavaka in one Sutra story. The story can be seen as a metaphor for “how to calm anger.”

One of the most important missions of a practicing Buddhist is to transform the “poison” of anger. Anger is perhaps the most dangerous of the Buddhist “kleshas”, or poisons. For this reason, there are more practices in all schools and traditions of Buddhism for resolving, pacifying and transforming anger than any other of the principal kleshas or poisons: which include anxiety, fear, anger, jealousy, desire, and others.

Anger is one of the five poisons. Each of the five Buddhas is focused on one of these poisons — in the case of anger, Akshobya. In Tibetan Buddhism, there are also higher tantric emanations of the Buddhas, wrathful deities who help us overcome anger and other poisons.

Pithy advice from Buddha

Gautama Buddha and sutras and much to say on anger, from the simple to the complex, starting with pithy advice from Buddha in the Dhammapada (v 233):

“Conquer anger by non-anger. Conquer evil by good. Conquer miserliness by liberality. Conquer a liar by truthfulness.”

Anger is one of the great obstacles in Buddhist practice — and in daily life. The very heat of anger obscures our minds — and not just our own minds, but those we touch: online at Facebook or Twitter, those we interact with at work, and our relationships at home. Anger is contagious and dangerous.

Road rage erupts spontaneously and can be dangerous both to self and others. Buddha taught mindfulness methods to calm anger, and not just to subdue, but to convert into valuable Dharma practice.

Anger an “Out of control forest fire”!

In Buddhist teachings, anger is most often metaphorically compared to either an “out of control forest fire” or a “rampaging elephant.” Why these two? Simply because anger reacts and destroys quickly; we often don’t have time to control it — it tends to explode destructively outwards: angry words that hurt, angry fists that bruise, angry weapons that kill, angry actions that destroy relationships, angry reactions that destroy business deals.

It is worth remembering the story of Buddha calming the “rampaging elephant” with a simple gesture and a peaceful demeanor. With practice, the quiet, patient mind can overcome the destructive flash of anger.

Shakyamuni subdues an elephant with loving kindness and the Abhaya gesture. The elephant was enraged by evil Devadatta. Elephants are sacred and beloved by Buddhists.

Nine ways to end anger

Although Sutras discuss solutions to anger in great detail (see three full sutras below), the recommendations of the Buddha can be thought of as these five, led by mindfulness, which is chief among all anger-management solutions:

Meditate mindfully in the present moment: Observing anger but not participating in it (Even psychotherapists use mindfulness to help patients manage anger.)
Practice Metta and Karuna (Loving Kindness and Compassion): be attentive to the kindness of others, and overlook their unkindness. Practice metta kindness and compassion for all beings, putting your enemies first in your meditations
Practice wisdom and discernment: (which includes patience, a form of wisdom). Analyze anger meditatively, understand its cause and effect; approach problems with patience — with time, anger fades
Substitution method: Substitute something positive for the negative. In other words, if a person’s action angers you, analyze the person to find the positives you can focus on. (For example, a police chief angers a community because of a “no leeway” rule on traffic tickets; but if you analyze the police chief you see that your community has the lowest crime rate in the area.) In Tantric practice, substitution becomes “conversion” where afflictive emotions are converted into positive action and practice. (Classically, Yamantaka wrathful deity meditation for anger.)
Meditate on impermanence: Nothing makes anger seem more unimportant than understanding death can take any of us, at any moment. It also helps us understand that anger itself is rising and falling, and impermanent.
Truly comprehend Shunyata, Emptiness and Oneness: When we understand that ego is the only thing that separates us from “other” — that we are all One in this Universe — the very thing that gives rise to anger is gone. Ego, is the author of anger.
Understand anger is your teacher: We’re here, in samsara, trapped by our poisons. When we take our poisons as our teacher — if we can learn from our anger, and the anger of others — we transform the anger into the path.
Meditate on Karma: anger has repercussions. Remain mindful of karma in all of your activities. Anger inevitably leads to a downward and accelerating cycle of destructive karma.
Practice transformation and Tantra visualizations: Tantric meditation — visualizing the emptiness of a phenomenon and practicing Yogic methods — are one of the fastest ways to transform anger, hate, greed, delusions or any other poison into the path. By personifying “anger” for instance, then transforming it into an “Enlightened form” we train our mind to transform the poison permanently.

Numerous peer-reviewed studies of mindfulness meditation have proven the real benefits to health and mind — including conversion or suppression of anger.

Mahayana: Wisdom Solutions and Compassion Solutions

Or, you can think of this in Mahayana terms — wisdom solutions and compassion solutions. Wisdom solutions would include:

mindfulness practice (even “live” on that angry phone call or meeting)
analysis of anger meditation
practicing patience

Compassion solutions would include:

metta and loving kindness meditation
substitution method: think of the positive aspects of a person or situation, to help put the negative in perspective.

It is worth reading through the three sutras in this feature. Those are the precious words of Dharma; no greater advice can be offered.There are also solutions to anger contained in Tantra (for example, Yamantaka practice is very powerful for “angry people”; or Chod practice, where we “feed our Demons.) All Buddhist traditions have extensive teachings on anger.

A Buddhist monk shares a tender moment with a dog and monkey. Kindness is the Buddhist way.

Karmic Consequences are Real

Still simmering from the latest fight at work or argument at home? Finding a quiet mind that evening, during your mindfulness session, may become elusive. Worse, if the anger gains momentum, there can be very negative karmic consequences. Regret only goes so far if your rage has already hurt someone. Then, there is the very real karmic consequence of “retribution.”

The Dalai Lama said, “Violence is old-fashioned. Anger doesn’t get you anywhere. If you can calm your mind and be patient, you will be a wonderful example to those around you.” [2]

A careless angry comment on Facebook can lead to hurt feelings — even dire consequences in the case of a clinically depressed person. Words expressing anger have ferocious power to damage, hurt, even kill. Anger leads to fights, accidents, homicides and war. And, in our daily practice, it makes a settled, peaceful mind nearly impossible. Or, it can just make you feel really lousy for weeks.

The concept of consequences of action is a foundation understanding in Buddhism and all Dharmic spiritual paths. The image of the pig biting the tail of the snake who is biting the tail of the snake illustrated the endless cycle of suffering that ensues — until the cycle is broken. Breaking that cycle is the Buddhist path.

Sutric Solutions: Discourses on Anger

Many discourses and Sutras (Sutta in Pali) touch on anger, notably, the Madhyama Agama No.25 (full text with translation by Thich Nhat Hanh below) and the Akossa Sutra (full text also below.) Also, the Vitakkasanthaana Sutta (below.) To summarize, though, we can distill the Buddha’s methods down to five key recommendations that really work, even today, in our modern, chaotic, angry world.

Anger is destructive in most areas of life. Anger can be constructive when confronted with social injustice — if it is converted into constructive action.

Great masters such as Shantideva also taught anger management: “Anger is the greatest evil; patient forbearance is the greatest austerity.” The great teacher, and author of Bodhicharyavatara, basically informs us that forbearance and patience are a greater and more challenging austerity than fasting, prayers, practice, pilgrimages.

In other words, it isn’t easy to manage anger.

What Causes Anger from a Buddhist Point of View?

Buddhism is always about cause and effect. Karma is basically defined that way. How did Buddha describe the cause of anger? Lama Surya Das explains:

“The main klesha that fuels this whole dualism of attachment and aversion which drives us is ignorance, or delusion and confusion. From ignorance comes greed – avarice, desire, lust, attachment and all the rest. Also from ignorance comes anger, aggression, cruelty and violence.”

The root of suffering is attachment and clinging.

He goes on to explain: “These two poisons are the basic conflicting forces within us—attachment and aversion. They come from ignorance, and they’re really not that different: “Get away” and “I want” are very similar, just like pushing away and pulling towards; and both cause anger to arise. Anger is often singled out as the most destructive of the kleshas, because of how easily it degenerates into aggression and violence.”[2]

Psychology of Anger from a Buddhist Point of View

Buddhist teachings often align with psychotherapy and Psychiatry. Anger teachings certainly directly line up. Lama Surya Das explains: “anger is easily misunderstood. It is often misunderstood in our Buddhist practice, causing us to suppress it and make ourselves more ill, uneasy and off balance. I think it’s worth thinking about this.

In both psychology and Buddhist practice, we meditate to convert feelings of anger. Here, in deity meditation, a wrathful deity is visualized. Through a guided visualization and precisely formulated practices, the student learns to embrace anger constructively.

Psychotherapy can be helpful as well. Learning to understand the causal chain of anger’s arising as well as the undesirable, destructive outflows of anger and its malicious cousin hatred can help strengthen our will to intelligently control it. Moreover, recognizing the positive sides of anger – such as its pointed ability to perceive what is wrong in situations, including injustice and unfairness – helps moderate our blind reactivity to it and generate constructive responses.” [2]

Buddhist psychology does differ in depth, however. As Ani Thubten Chodren explains:

“Science says that all emotions are natural and okay, and that emotions become destructive only when they are expressed in an inappropriate way or time or to an inappropriate person or degree….Therapy is aimed more at changing the external expression of the emotions than the internal experience of them. Buddhism, on the other hand, believes that destructive emotions themselves are obstacles and need to be eliminated to have happiness.”[2]

Mindfulness Always Works

Ultimately, mindfulness is the most-often recommended method. The often cited: “the past is gone, the future is not here yet” thought, combined with relaxing the mind into an observant state where we observe only the present moment. If angry thoughts arise in our meditation, we observe rather than react. Although it’s “easier said than done” it really does work. For this reason, daily mindfulness practice is a good strategy. This way, when needed to help us resolve anger, we can draw on well-practiced technique. There are even business books that teach how to be mindful during an “angry” meeting, how to retain control and manage emotions dynamically. Buddha, of course, taught these methods more than 2500 years ago.

Meditation, particularly mindfulness, a method developed by Buddha, helps us regulate our bodies and emotions. In mindfulness we “observe” rather than react or act on anger.

Equally, Metta meditation, a Mahayana Buddhist practice, is very powerful as a remedy. If we practice compassion and kindness to all beings, on a daily basis, when faced with “evil” behavior, we are more likely to feel compassion instead of hate or anger. Metta affirmations do not say “May some beings be happy and free from suffering.” It says, “May ALL beings be happy.” This, includes our enemies.

Substitution, Analyze and Ignore Methods

One method to overcome the Discursive mind, explained in the Vitakkasanthaana Sutta (full text below), was explained by the Blessed One:

“The Bhikkhu attending to a certain sign if evil Demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, and the mind settles and comes to a single point.”

The rest of the Sutra then explains what to do if the substitution doesn’t work, which break down into:

analyze the anger: “When the dangers of those thoughts are examined those evil de-meritorious thoughts conductive to interest, anger and delusion fade.
ignore the anger: ” When those evil de-meritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point.”

Discourse on the Five Ways of Putting an End to Anger

Translation by Thich Nhat Hanh from the Madhyama Agama No. 25 [1]

Buddha taught countless students during his 80-year life. His teachings are captured in thousands of sutras (suttas).

I heard these words of the Buddha one time when he was staying in the Anathapindika Monastery in the Jeta Grove near the town of Shravasti.

One day the Venerable Shariputra said to the monks, “Friends, today I want to share with you five ways of putting an end to anger. Please listen carefully and put into practice what I teach.”

The bhikshus agreed and listened carefully.

The Venerable Shariputra then said, “What are these five ways of putting an end to anger?

“This is the first way. My friends, if there is someone whose bodily actions are not kind but whose words are kind, if you feel anger toward that person but you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, say there is a bhikshu practicing asceticism who wears a patchwork robe. One day he is going past a garbage pile filled with excrement, urine, mucus, and many other filthy things, and he sees in the pile one piece of cloth still intact. Using his left hand, he picks up the piece of cloth, and he takes the other end and stretches it out with his right hand. He observes that this piece of cloth is not torn and has not been stained by excrement, urine, sputum, or other kinds of filth. So he folds it and puts it away to take home, wash, and sew into his patchwork robe. My friends, if we are wise, when someone’s bodily actions are not kind but his words are kind, we should not pay attention to his unkind bodily actions, but only be attentive to his kind words. This will help us put an end to our anger.

“My friends, this is the second method. If you become angry with someone whose words are not kind but whose bodily actions are kind, if you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, say that not far from the village there is a deep lake, and the surface of that lake is covered with algae and grass. There is someone who comes near that lake who is very thirsty, suffering greatly from the heat. He takes off his clothes, jumps into the water, and using his hands to clear away the algae and grass, enjoys bathing and drinking the cool water of the lake. It is the same, my friends, with someone whose words are not kind but whose bodily actions are kind. Do not pay attention to that person’s words. Only be attentive to his bodily actions in order to be able to put an end to your anger. Someone who is wise should practice in this way.

“Here is the third method, my friends. If there is someone whose bodily actions and words are not kind, but who still has a little kindness in his heart, if you feel anger toward that person and are wise, you will know how to meditate to put an end to your anger.

“My friends, say there is someone going to a crossroads. She is weak, thirsty, poor, hot, deprived, and filled with sorrow. When she arrives at the crossroads, she sees a buffalo’s footprint with a little stagnant rainwater in it. She thinks to herself, ‘There is very little water in this buffalo’s footprint. If I use my hand or a leaf to scoop it up, I will stir it up and it will become muddy and undrinkable. Therefore, I will have to kneel down with my arms and knees on the earth, put my lips right to the water, and drink it directly.’ Straightaway, she does just that.

My friends, when you see someone whose bodily actions and words are not kind, but where there is still a little kindness in her heart, do not pay attention to her actions and words, but to the little kindness that is in her heart so that you may put an end to your anger. Someone who is wise should practice in that way.

“This is the fourth method, my friends. If there is someone whose words and bodily actions are not kind, and in whose heart there is nothing that can be called kindness, if you are angry with that person and you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, suppose there is someone on a long journey who falls sick. He is alone, completely exhausted, and not near any village. He falls into despair, knowing that he will die before completing his journey. If at that point, someone comes along and sees this man’s situation, she immediately takes the man’s hand and leads him to the next village, where she takes care of him, treats his illness, and makes sure he has everything he needs by way of clothes, medicine, and food. Because of this compassion and loving kindness, the man’s life is saved.

Just so, my friends, when you see someone whose words and bodily actions are not kind, and in whose heart there is nothing that can be called kindness, give rise to this thought: ‘Someone whose words and bodily actions are not kind and in whose heart is nothing that can be called kindness, is someone who is undergoing great suffering. Unless he meets a good spiritual friend, there will be no chance for him to transform and go to realms of happiness.’ Thinking like this, you will be able to open your heart with love and compassion toward that person. You will be able to put an end to your anger and help that person. Someone who is wise should practice like this.

“My friends, this is the fifth method. If there is someone whose bodily actions are kind, whose words are kind, and whose mind is also kind, if you are angry with that person and you are wise, you will know how to meditate in order to put an end to your anger.

“My friends, suppose that not far from the village there is a very beautiful lake. The water in the lake is clear and sweet, the bed of the lake is even, the banks of the lake are lush with green grass, and all around the lake, beautiful fresh trees give shade. Someone who is thirsty, suffering from heat, whose body is covered in sweat, comes to the lake, takes off his clothes, leaves them on the shore, jumps down into the water, and finds great comfort and enjoyment in drinking and bathing in the pure water. His heat, thirst, and suffering disappear immediately.

In the same way, my friends, when you see someone whose bodily actions are kind, whose words are kind, and whose mind is also kind, give your attention to all his kindness of body, speech, and mind, and do not allow anger or jealousy to overwhelm you. If you do not know how to live happily with someone who is as fresh as that, you cannot be called someone who has wisdom.

“My dear friends, I have shared with you the five ways of putting an end to anger.”

When the bhikshus heard the Venerable Shariputra’s words, they were happy to receive them and put them into practice.

Madhyama Agama 25
(Corresponds with Aghata Vinaya Sutta
[Discourse on Water as an Example], Anguttara Nikaya 5.162)

Akkosa Sutra

Insult

Buddha teaching.

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the Brahmin Akkosaka (“Insulter”) Bharadvaja heard that a Brahmin of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered and displeased, he went to the Blessed One and, on arrival, insulted and cursed him with rude, harsh words.

When this was said, the Blessed One said to him: “What do you think, Brahmin: Do friends and colleagues, relatives and kinsmen come to you as guests?”

“Yes, Master Gautama, sometimes friends and colleagues, relatives and kinsmen come to me as guests.”

“And what do you think: Do you serve them with staple and non-staple foods and delicacies?”

“Yes, sometimes I serve them with staple and non-staple foods and delicacies.”

“And if they don’t accept them, to whom do those foods belong?”

“If they don’t accept them, Master Gautama, those foods are all mine.”

“In the same way, Brahmin, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don’t accept from you. It’s all yours, Brahmin. It’s all yours.

“Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, Brahmin. It’s all yours. It’s all yours.”

“The king together with his court know this of Master Gautama — ‘Gautama the contemplative is an arhat’ — and yet still Master Gautama gets angry.” [1]

[The Buddha:]

“Whence is there anger for one free from anger, tamed, living in tune — one released through right knowing, calmed and Such.

“You make things worse when you flare up at someone who’s angry. Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.

“You live for the good of both — your own, the other’s — when, knowing the other’s provoked, you mindfully grow calm.

“When you work the cure of both — your own, the other’s — those who think you a fool know nothing of Dhamma.”

When this was said, the Brahmin Akkosaka Bharadvaja said to the Blessed One, “Magnificent, Master Gautama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gautama has — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. Let me obtain the going forth in Master Gautama’s presence, let me obtain admission.”

Then the Brahmin Akkosaka Bharadvaja received the going forth and the admission in the Blessed One’s presence. And not long after his admission — dwelling alone, secluded, heedful, ardent, and resolute — he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bharadvaja became another one of the Arhats.

Vitakkasanthaana Sutta

The Discursively Thinking Mind

I heard thus.

Buddha teaching.

At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The Blessed One addressed the Bhikkhus from there.” Bhikkhus, by the Bhikkhu developing the mind five things should be attended to from time to time. What five: The Bhikkhu attending to a certain sign if evil Demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, and the mind settles and comes to a single point. Like a clever carpenter or his apprentice would get rid of a coarse peg with the help of a fine peg. In the same manner the Bhikkhu attending to a certain sign, if evil Demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, the mind settles and comes to a single point.

Even when the Bhikkhu has changed the sign and attended some other sign, if evil de-meritorious thoughts arise conductive to interest, anger and delusion, the Bhikkhu should examine the dangers of those thoughts. These thoughts of mine are evil, faulty and bring unpleasant results. When the dangers of those thoughts are examined those evil de-meritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a woman, a man, a child or youth fond of adornment would loathe and would be disgusted when the carcass of a snake, dog or a human corpse was wrapped round the neck. In the same manner when the Bhikkhu has changed the sign and attended some other sign, if evil de-meritorious thoughts arise conductive to interest, anger and delusion, the Bhikkhu should examine the dangers of those thoughts. These thoughts of mine are evil, loathsome, faulty and bring unpleasant results. When the dangers of those thoughts are examined, those evil de-meritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point.

Even when the Bhikkhu has examined the dangers of those evil de-meritorious thoughts conductive to interest, anger and delusion, if those evil de-meritorious thoughts conducive to interest, anger and delusion arise, he should not attend to them. When those evil de-meritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point. Like a man who would not like to see forms, that come to the purview would either close his eyes or look away. In the same manner when the Bhikkhu has examined the dangers of those evil de-meritorious thoughts conductive to interest, anger and delusion, if evil de-meritorious thoughts conductive to interest, anger and delusion arise, he should not attend to them. When those evil de-meritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point.

Even when the Bhikkhu did not attend to those evil Demeritorious thoughts conductive to interest, anger and delusion, if these evil Demeritorious thoughts conductive to interest, anger and delusion arise, he should attend to appeasing the whole intentional thought process. When attending to appeasing the whole intentional thought process, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like it would occur to a man walking fast: why should I walk fast, what if I stand. Then he would stand. Standing it would occur to him: Why should I stand, what if I sit. Then he would sit. Sitting it would occur to him: Why should I sit, what if I lie. Thus abandoning the more coarse posture, would maintain the finer posture. In the same manner when attending to appeasing the whole intentional thought process, those evil de-meritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. .

Even when attending to appeasing the whole intentional thought process, those evil Demeritorious thoughts conductive to interest, anger and delusion arise, the Bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil Demeritorious thoughts conductive to interest, anger and delusion. Then those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a strong man taking a weaker one by the head or body would press him and trouble him. In the same manner the Bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil Demeritorious thoughts conductive to interest, anger and delusion. Then those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point.

Bhikkhus, the Bhikkhu attending to a certain sign, if evil Demeritorious thoughts conductive to interest, anger and delusion arise, he attends to another sign conductive to merit, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point .

When attending to the danger of those evil Demeritorious thoughts conductive to interest, anger and delusion, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. When not attending to those evil Demeritorious thoughts conductive to interest, anger and delusion, those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point: When attending to appeasing the whole intentional thought process, these evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point, The Bhikkhu pressing the lower jaw with the upper jaw and pushing the tongue on the palate would subdue and burn out those evil Demeritorious thoughts conductive to interest, anger and delusion. Then those evil Demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. Bhikkhus, this is called the Bhikkhu is master over thought processes. Whatever thought he wants to think, that he thinks, whatever thought he does not want to think, that he does not think He puts an end to craving , dispels the bonds and rightfully overcoming measuring makes an end of unpleasantness. .

The Blessed One said thus, and those Bhikkhus delighted in the words of the Blessed One.

NOTES

[1] The Five Ways of Putting an End to Anger, Thich Nhat Hanh. From the book Chanting from the Heart (Parallax Press, Rev.Ed., 2006)

[2] From PBS.org site, “Dealing with Anger” by Lama Surya Das

Vasudhara Dharani Sutra in English and Tibetan with the Dharani in Sanskrit and Tibetan.

Lee Kane — Mon, 15 Apr 2024 16:10:41 +0000

Vasudhara in her most popular form in Tibet, with Two arms, Golden Yellow holding a sheef of corn. She is an aspect of Tara, called Yellow Tara (11th Tara in the Nyingma 21 Taras Lineage), and she is none other than Mother Earth’s Enlightened Form, who controls the ten Guardians of the World.

Reciting the Sutra of the Noble Vasudhara Dharini is a treasured practice in Mahayana Buddhism.

The goal of stable livelihood for the lay Buddhist is a noble one, enabling Buddhists to support the dedicated monastic community, and providing stability in life that gives the practitioner the ability to help others. In The Sutra of the Noble Vasudhara Dharani, Buddha teaches the perfection of the Vasudhara Dharani and her mantras as a method to a stable and prosperous livelihood for the Buddhist householder.

Golden Vasudhara Tara is not about greedily asking for more, and more, but rather about attaining more so that we can give and give. The poison of greed is overcome by generosity — which is only possible if we have a stable livelihood.

For a feature about “Stream of Gems” Vasudhara, see our feature>>
For a video about Vasudahara (with four of her mantras) and her practice, see>>
For a Video of beautiful chanting of Vasudhara as Yellow Tara, see>>

Recite this Sutra often in your own language and the Dharani — preferrably in Sanskrit — and if you have particular needs, Shakyamuni Buddha probably answered most of your practice questions in this Sutra

Here Begins the Noble Vasudhara Dharani Sutra.

This translation is from Lotsawa House.

The Noble Vasudhārā Dhāraṇī

from the Words of the Buddha

རྒྱ་གར་སྐད་དུ། ཨཱཪྻ་བ་སུ་དྷཱ་རཱ་ནཱ་མ་དྷཱ་ར་ཎཱི།

gyagar ké du arya vasudhara nama dhara ni

In the language of India:

Ārya Vasudhārā-nāma-dhāraṇī

བོད་སྐད་དུ། འཕགས་པ་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས།

སངས་རྒྱས་དང༌བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ལ་ཕྱག་འཚལ་ལོ། །

sangye dang changchub sempa tamché la chaktsal lo

Homage to all the buddhas and bodhisattvas!

འདི་སྐད་བདག་གིས་ཐོས་པ་དུས་གཅིག་ན། བཅོམ་ལྡན་འདས་ཀཽ་ཤཱམྦཱི་ན་ཚེར་མ་ཅན་ཞེས་བྱ་བའི་ནགས་ཆེན་པོ་ན། དགེ་སློང་ལྔ་བརྒྱ་ཙམ་གྱི་དགེ་སློང་གི་དགེ་འདུན་ཆེན་པོ་དང༌། བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་སངས་རྒྱས་ཀྱི་ཡོན་ཏན་ཐམས་ཅད་དང་ལྡན་པ་རབ་ཏུ་མང་པོ་དང་ཐབས་ཅིག་ཏུ་བཞུགས་ཏེ།

diké dak gi töpa dü chik na chomdendé kaushambi na tserma chen zhejawé nak chenpo na gelong ngabgya tsam gyi gelong gi gendün chenpo dang changchub sempa sempa chenpo sangye kyi yönten tamché dang denpa rabtu mangpo dang tab chik tu zhuk té

Thus I have heard: At one time the Blessed One was dwelling near Kauśāmbī in the great forest called Kaṇṭaka, together with a great assembly of about five hundred monks and a vast assembly of bodhisattva mahāsattvas who had all the qualities of the buddhas.

དེའི་ཚེ་ཀཽ་ཤཱམྦཱིའི་གྲོང་ཁྱེར་ཆེན་པོ་ན། ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ཞེས་བྱ་བ། དབང་པོ་ཉེ་བར་ཞི་བ། ཡིད་ཉེ་བར་ཞི་བ། བུ་ཕོ་དང། བུ་མོ་མང་བ། བཟའ་མི་མང་པོ་དང་ལྡན་པ། དད་ཅིང་ཆེར་དད་པ་ཞིག་གནས་པ་དེ།

dé tsé kaushambi drongkhyer chenpo na khyimdak dawa zangpo zhejawa wangpo nyewar zhiwa yi nyewar zhiwa bu po dang bumo mangwa zami mangpo dang denpa dé ching cher depa zhik nepa dé

At that time there lived in the great city of Kauśāmbī a householder by the name of Sucandra whose senses were composed and whose mind was at ease. He had many faithful and devoted sons and daughters as well as dependents.

བཅོམ་ལྡན་འདས་ག་ལ་བ་དེར་སོང་སྟེ་ཕྱིན་ནས། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་ལ་མགོ་བོས་ཕྱག་འཚལ་ཏེ། ལན་འབུམ་ཕྲག་དུ་མར་བསྐོར་བ་བྱས་ནས་ཕྱོགས་གཅིག་ཏུ་འདུག་གོ །

chomdendé gala ba der song té chin né chomdendé kyi zhab lago bö chaktsal té len bumtrak dumar korwa jé né chok chik tu duk go

Sucandra approached the Blessed One, paid his respect by touching his head to the feet of the Blessed One, and circumambulated the Blessed One many hundred thousands of times.

ཕྱོགས་གཅིག་ཏུ་འདུག་ནས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

chok chik tu duk né khyimdak dawa zangpö chomdendé la diké ché sol to

Finally, he sat down to one side. While seated there, Sucandra the householder said the following to the Blessed One:

གལ་ཏེ་ཞུས་ནས་ཞུ་བ་ལུང་བསྟན་པའི་སླད་དུ། བཅོམ་ལྡན་འདས་ཀྱིས་བདག་ལ་སྐབས་ཕྱེ་ན། བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་ལ་བདག་ཕྱོགས་འགའ་ཞིག་ཞུ་ལགས་སོ། །

galté zhü né zhuwa lungtenpé ledu chomdendé kyi dak la kab ché na chomdendé dezhin shekpa drachompa yangdakpar dzokpé sangye la dak chok gazhik zhu lak so

“I would like to ask the Blessed One, the Tathāgata, the Arhat, the complete and perfect Buddha a question, in case the Blessed One could afford the time to answer it.”

དེ་སྐད་ཅེས་གསོལ་བ་དང༌། བཅོམ་ལྡན་འདས་ཀྱིས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །

deké ché solwa dang chomdendé kyi khyimdak dawa zangpo la diké ché katsal to

The Blessed One then replied to Sucandra the householder as follows:

ཁྱིམ་བདག ཁྱོད་ཅི་དང་ཅི་འདོད་པ་དྲིས་ཤིག་དང༌། ཁྱོད་ཀྱིས་ཇི་ལྟར་དྲིས་པའི་དྲི་བ་ལུང་བསྟན་པས་ངས་ཁྱོད་ཀྱི་སེམས་རངས་པར་བྱའོ། །

khyimdak khyö chi dang chi döpa dri shik dang khyö kyi jitar dripé driwa lungtenpé ngé khyö kyi sem rangpar ja o

“Householder, please ask whatever you wish. I shall answer your question and so put your concerns to rest.”

དེ་སྐད་ཅེས་བཀའ་སྩལ་པ་དང༌། ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལ་ལེགས་སོ་ཞེས་གསོལ་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ལྟར་ཉན་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

deké ché katsal pa dang khyimdak dawa zangpö chomdendé la lek so zhé sol té chomdendé kyi tar nyen né chomdendé la diké ché sol to

To these words of the Blessed One Sucandra the householder responded, “Very well, Blessed One,” and asked the Blessed One the following:

བཅོམ་ལྡན་འདས། རིགས་ཀྱི་བུའམ། རིགས་ཀྱི་བུ་མོ་དབུལ་པོར་གྱུར་པ་ལས་ཇི་ལྟར་དབུལ་བ་མ་མཆིས་པར་འགྱུར་ཞིང༌། བྲོ་ནད་ཀྱིས་ཐེབས་ན་ཡང་བྲོ་ནད་མ་མཆིས་པར་འགྱུར་པ་ལགས།

chomdendé rik kyi bu am rik kyi bumo ulpor gyurpa lé jitar ulwa machipar gyur zhing dro né kyi teb na yang dro né machipar gyurpa lak

“Blessed One, how can a son or daughter of noble family who suffers from poverty free themselves from their poverty? Likewise, if they suffer from disease, how can they free themselves from their disease?”

དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་མཁྱེན་བཞིན་དུ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །

dené chomdendé kyi khyen zhindu khyimdak dawa zangpo la diké ché katsal to

The Blessed One then understood, and he said to Sucandra the householder:

ཁྱིམ་བདག ཁྱོད་ཅིའི་ཕྱིར་དབུལ་པོའི་དོན་དུ་འདྲི། དེ་སྐད་ཅེས་བཀའ་སྩལ་པ་དང༌།

khyimdak khyö chi chir ulpö döndu dri deké ché katsal pa dang

“Householder, why do you ask me about poverty?”

བཅོམ་ལྡན་འདས་ལ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

chomdendé la khyimdak dawa zangpö diké ché sol to

Sucandra the householder replied to the Blessed One:

བཅོམ་ལྡན་འདས། བདག་ནི་དབུལ་བ་མང་བ་དང༌། གསོ་བ་མང་བ་དང༌། བུ་ཕོ་དང་བུ་མོ་མང་བ། བཟའ་མི་མང་པོ་དང་ལྡན་པ་ལགས་ཏེ། དེའི་སླད་དུ། གང་གིས་སེམས་ཅན་དབུལ་པོ་རྣམས་ཀྱི་དབུལ་བ་མ་མཆིས་པར་འགྱུར་བ་དང༌། བྲོ་ནད་ཀྱིས་ཐེབས་པ་རྣམས་བྲོ་ནད་མ་མཆིས་པར་འགྱུར་བ་དང༌། ནོར་དང༌། འབྲུ་དང༌། མཛོད་དང༌། བང་མཛོད་མང་པོ་དང་ལྡན་པར་འགྱུར་བ་དང༌། སྡུག་པ་དང༌། ཡིད་དུ་མཆིས་པ་དང༌། མཐོང་ན་ཡིད་དུ་འཐད་པ་དང༌། དབང་ཕྱུག་ཏུ་འགྱུར་བ་དང༌། སྦྱིན་བདག་མཛོད་པས་མི་འཚལ་ཞིང༌། དབྱིག་དང༌། གསེར་དང༌། ནོར་དང༌། འབྲུའི་མཛོད་དང༌། བང་མཛོད་རྣམས་དང༌། ནོར་བུ་དང༌། མུ་ཏིག་དང༌། རྡོ་རྗེ་དང༌། བཻ་ཌཱུཪྻ་དང༌། དུང་དང༌། མན་ཤེལ་དང༌། བྱི་རུ་དང༌། ས་ལེ་སྦྲམ་དང༌། དབུལ་བས་མ་འཚལ་ཅིང་འབྱོར་བར་འགྱུར་བ་དང༌། ཁྱིམ་གྱི་བུ་སྨད་དང༌། བཟའ་མི་རྣམས་བརྟན་པར་འགྱུར་བའི་ཆོས་ཀྱི་རྣམ་གྲངས་དེ་བཅོམ་ལྡན་འདས་ཀྱིས་ལེགས་པར་བཤད་དུ་གསོལ།

chomdendé dak ni ulwa mangwa dang sowa mangwa dang bu po dang bumo mangwa zami mangpo dang denpa lak té dé ledu gang gi semchen ulpo nam kyi ulwa machipar gyurwa dang dro né kyi tebpa nam dro né machipar gyurwa dang nor dang dru dang dzö dang bangdzö mangpo dang denpar gyurwa dang dukpa dang yi duchi pa dang tong na yi du tepa dang wangchuk tu gyurwa dang jindak dzöpé mi tsal zhing yik dang ser dang nor dang drü dzö dang bangdzö nam dang norbu dang mutik dang dorjé dang baidurya dang dung dang men shel dang jiru dang salé dram dang ulwé ma tsal ching jorwar gyurwa dang khyim gyi bu mé dang zami nam tenpar gyurwé chö kyi namdrang dé chomdendé kyi lekpar shé du sol

“Blessed One, although I am very poor, I have to take care of many sons, daughters and dependents. Therefore, I would like to request the Blessed One for a Dharma teaching that makes the poor wealthy and restores the ill to good health, that grants us wealth and grain and treasures and vaults of treasure, that makes us pleasant, charming, beautiful and lordly, that attracts patrons without needing to ask, and that grants jewels, gold, riches, stores of grain, and vaults of treasure, as well as gems, pearls, diamonds, lapis lazuli, conch shells, crystals, coral, gold and silver without needing to search or beg, and that renders one’s partner and dependents stable and secure.”

deké ché solwa dang chomdendé kyi khyimdak dawa zangpo la diké ché katsal to

This being said, the Blessed One replied then to the householder Sucandra:

ཁྱིམ་བདག འདས་པའི་དུས་བསྐལ་བ་གྲངས་མེད་པ་འདས་པར་གྱུར་པ་དེའི་ཚེ་དེའི་དུས་ན། བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་རིག་པ་དང་ཞབས་སུ་ལྡན་པ། བདེ་བར་གཤེགས་པ། འཇིག་རྟེན་མཁྱེན་པ། སྐྱེས་བུ་འདུལ་བའི་ཁ་ལོ་སྒྱུར་བ། བླ་ན་མེད་པ། ལྷ་དང་མི་རྣམས་ཀྱི་སྟོན་པ། སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་འཆང་རྒྱ་མཚོའི་དབྱངས་ཞེས་བྱ་བ་འཇིག་རྟེན་དུ་བྱུང་སྟེ།

khyimdak depé dü kalwa drangmepa depar gyurpa dé tsé dé dü na chomdendé dezhin shekpa drachompa yangdakpar dzokpé sangye rigpa dang zhab su denpa dewar shekpa jikten khyenpa kyebu dulwé khalo gyurwa lanamepa lha dang mi nam kyi tönpa sangye chomdendé dorjé chang gyatsö yang zhejawa jikten du jung té

“Householder, once upon a time, incalculable eons ago, the Blessed One, the Tathāgata, the Arhat, the complete and perfect Buddha, dwelled in the world with perfect knowledge and with virtuous conduct. This sugata, the knower of worlds, the leader for those to be tamed, the unsurpassed teacher of gods and men, the Blessed Buddha, was named Vajradhara-sāgaranirghoṣa.

རིགས་ཀྱི་བུ། ངས་དེ་བཞིན་གཤེགས་པ་དེ་ལས་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་འདི་ཐོས་ཏེ། བཟུང་ཞིང་བཅངས་བཀླགས། ཀུན་ཆུབ་པར་བྱས། རྗེས་སུ་ཡི་རང་བར་བྱས་ཤིང༌། གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་བསྟན་ཏེ།

rik kyi bu ngé dezhin shekpa dé lé nor gyi gyün chejawé zung di tö té zung zhing chang lak kün chubpar jé jesu yirangwar jé shing zhendak la yang gyacher yangdakpar rabtu ten té

O noble son, it is from this tathāgata that I heard and retained the Vasudhārā Dhāraṇī. I kept it, recited it, comprehended it, rejoiced in it, and taught it extensively to others.

རིགས་ཀྱི་བུ། ད་ཡང་ངས་དེ་བཤད་པར་བྱའོ། །

rik kyi bu da yang ngé dé shepar ja o

O noble son, I shall now share it with you.

རིགས་ཀྱི་བུ། གཟུངས་འདིའི་མཐུས་མི་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །མི་མ་ཡིན་པ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །གནོད་སྦྱིན་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །སྲིན་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ཡི་དྭགས་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ཤ་ཟ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །འབྱུང་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །གྲུལ་བུམ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །བརྗེད་བྱེད་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །གནོན་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ལུས་སྲུལ་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ལྷ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ལྷ་མ་ཡིན་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ཟས་སུ་མི་གཙང་བ་ཟ་བ་རྣམས་དང༌། ཟས་སུ་གཅིན་འཐུང་བ་རྣམས་དང་། ཟས་སུ་ཁྲག་འཐུང་བ་རྣམས་དང༌། ཟས་སུ་ཤ་ཟ་བ་རྣམས་དང༌། ཟས་སུ་རྣག་འཐུང་བ་རྣམས་དང༌། ཟས་སུ་ཞག་ཟ་བ་རྣམས་དང༌། ཟས་སུ་རྐང་ཟ་བ་རྣམས་དང༌། ཟས་སུ་ངར་སྣབས་ཟ་བ་རྣམས་དང༌། ཟས་སུ་གཏོར་ཁུང་ནས་འབབ་པ་འཐུང་བ་རྣམས་དང༌། ཟས་སུ་དབུགས་རྔུབ་པ་རྣམས་དང༌། འབྱུང་བ་ཟ་བའི་བར་རྣམས་རྣམ་པར་འཚེ་བར་མི་འགྱུར་རོ། །

rik kyi bu zung di tü mi nam nampar to tsampar mi jé do mi mayinpa nam nampar to tsampar mi jé do nöjin nam nampar to tsampar mi jé do sinpo nam nampar to tsampar mi jé do yidak nam nampar to tsampar mi jé do shaza nam nampar to tsampar mi jé do jungpo nam nampar to tsampar mi jé do drulbum nam nampar to tsampar mi jé do jé jé nam nampar to tsampar mi jé do nönpo nam nampar to tsampar mi jé do lü sulpo nam nampar to tsampar mi jé do lha nam nampar to tsampar mi jé do lha mayin nam nampar to tsampar mi jé do zé su mi tsangwa zawa nam dang zé su chin tungwa nam dang zé su traktung ba nam dang zé su shaza ba nam dang zé su nak tungwa nam dang zé su zhak zawa nam dang zé su kang zawa nam dang zé su ngarnab zawa nam dang zé su tor khung né babpa tungwa nam dang zé su uk ngubpa nam dang jungwa zawé bar nam nampar tsewar mingyur ro

O noble son, through the power of this dhāraṇī no human will ever harm you. No yakṣa will ever harm you. No rākṣasa will ever harm you. No preta will ever harm you. No piśāca will ever harm you. No bhūta will ever harm you. No kumbhāṇḍa will ever harm you. No apasmāra will ever harm you. No ostāraka will ever harm you. No kaṭapūtana will ever harm you. No deva will ever harm you. No asura will ever harm you. No demons, whether they feed on feces, urine, blood, flesh, pus, grease, marrow, snot, effluent, or breath, nor spirits who are able to possess you, will ever harm you!

རིགས་ཀྱི་བུ། ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་རིགས་ཀྱི་བུའམ། རིགས་ཀྱི་བུ་མོ་གང་གི་ཁྱིམ་ན་ཡོད་དམ། སྙིང་ལ་ཡོད་དམ། ལག་ན་ཡོད་དམ། གླེགས་བམ་དུ་ཆུད་དམ། ཐོས་པར་གྱུར་ཏམ། ཀུན་ཆུབ་པར་བྱས་སམ། བཀླགས་སམ། བཟུང་ངམ། རྗེས་སུ་ཡི་རང་བར་བྱས་སམ། གཞན་དག་ལ་རྒྱ་ཆེར་རབ་ཏུ་བསྟན་པའི་རིགས་ཀྱི་བུའམ། རིགས་ཀྱི་བུ་མོ་དེ་ལ་ཡུན་རིང་པོའི་དོན་དང༌། ཕན་པ་དང༌། དགེ་བ་དང༌། གྲུབ་པ་དང༌། བདེ་བ་དང༌། ལོ་ལེགས་བར་འགྱུར་རོ། །

rik kyi bu nor gyi gyün gyi zung di rik kyi bu am rik kyi bumo gang gi khyim na yö dam nying la yö dam lak na yö dam lekbam du chü dam töpar gyur tam kün chubpar jé sam lak sam zung ngam jesu yirangwar jé sam zhendak la gyacher rabtu tenpé rik kyi bu am rik kyi bumo dé la yünringpö dön dang penpa dang gewa dang drubpa dang dewa dang lo lekwar gyur ro

O noble son, the son or daughter of noble family who takes the Vasudhārā Dhāraṇī and places it in their home, takes it to heart, holds it in their hands, renders it in text, listens to it, comprehends it, reads it, memorizes it, rejoices in it, and extensively teaches it to others, will enjoy lasting benefits, welfare, goodness, advantages, pleasures, and good harvests.

སུ་ཞིག་དེ་བཞིན་གཤེགས་པ་རྣམས་ལ་མཆོད་པ་བྱས་ཏེ། ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་ནམ་ཕྱེད་ན་ལན་གཉིས་སམ། ལན་གསུམ་མམ། ལན་བཞི་བཏོན་ན། དེའི་ལྷ་ཡིད་རངས་ཏེ་དེ་བཞིན་གཤེགས་པའི་བསྟན་པ་ལ་དགའ་བ་དང༌། ཆོས་གདགས་པ་བྱས་པས་དགའ་བ་དང༌། དགེ་འདུན་གདགས་པ་བྱས་པས་དགའ་བ་དང༌། ཆོས་སྨྲ་བ་ལ་དགའ་བ་དང༌། ལྷག་པའི་བསམ་པས་བདག་ཉིད་འོངས་ཏེ། འབྲུའི་ཆར་འབེབས་སོ། །

su zhik dezhin shekpa nam la chöpa jé té nor gyi gyün gyi zung di nam ché na len nyi sam len sum mam len zhi tön na dé lha yi rang té dezhin shekpé tenpa la gawa dang chö dakpa jepé gawa dang gendün dakpa jepé gawa dang chöma bala gawa dang lhakpé sampé daknyi ong té drü charbeb so

Whoever worships the tathāgatas and then at midnight recites the Vasudhārā Dhāraṇī two, three or four times will cause the deities to rejoice. They will bring delight through the teachings of the Tathāgata, and through contributing to the promulgation of the Dharma and development of the Saṅgha, and bring delight to those who teach the Dharma. Noble thoughts will come to them and a rain of grains will shower down upon them.

Dharani

ན་མོ་བཛྲ་དྷ་ར་སཱ་ག་ར་ནིརྒྷོ་ཥཱ་ཡ། ཏ་ཐཱ་ག་ཏཱ་ཡ།

namo benza dhara sagara nirghoshaya tathagataya |

namo vajradhara-sāgara-nirghoṣāya tathāgatāya |

ཏདྱ་ཐཱ། ཨོཾ་སུ་རཱུ་བེ། བྷ་དྲེ། བྷ་དྲ་བ་ཏི། ཨཾ་ག་ལེ། མཾ་ག་ལེ། མཾ་ག་ལ་བ་ཏི། ཨ་ལེ། ཨ་ཙ་ལེ། ཨ་ཙ་ལ་བ་ལེ། ཨུདྒྷ་ཏི་ནི། ཨུད་བྷེ་དི་ནི། ཤ་སྱ་བ་ཏི། དྷ་ན་བ་ཏི། དྷཱ་ནྱ་བ་ཏི། ཤྲཱི་མ་ཏི། པྲ་བྷ་བ་ཏི། ཨ་མ་ལེ། བི་མ་ལེ། ནི་རྨ་ལེ། རུ་རུ་མེ། སུ་རཱུ་པེ། སུ་རཱུ་པ་བི་མ་ལེ། བི་མ་ལེ། ཙ་ལེ། ཨ་རྩ་ན་སྟེ། ཨ་ཏ་ན་སྟེ། བི་ཏ་ན་སྟེ། བི་ཤྭ་ཀེ་ཤི། བི་ཤྭ་ནི་ཤི། ཨཾ་ཀུ་རེ། མཾ་ཀུ་རེ། པྲ་བཾ་ཀུ་རེ། བི་ར་མེ། བི་དྷ་མེ། རི་རི་མེ། དི་དི་མེ། དུ་དུ་མེ། ཁ་ཁ་མེ། ཏ་ཏ་རེ། ཏ་ར་ཏ་ར། ཏཱ་ར་ཏཱ་ར། བཛྲེ་བཛྲེ་བཛྲོ་པ་མེ། ཊ་ཀེ་ཊ་ཀེ། ཋ་ཀེ་ཋ་ཀེ། ཨུཀྐེ་བུཀྐེ། ཐ་ཀེ་ཐ་ར་ཀེ། ཨ་བརྟ་ནི། བ་ར་ཤ་ནི། ཥ་ད་ནི་བཛྲ་དྷ་ར་སཱ་ག་ར་ནིརྒྷོ་ཥཱན། ཏ་ཐཱ་ག་ཏ་མ་ནུ་སྨ་ར། སྨ་ར་སྨ་ར། སརྦ་ཏ་ཐཱ་ག་ཏ་ས་ཏྱ་མ་ནུ་སྨ་ར། དྷརྨ་སཏྱ་མ་ནུ་སྨ་ར། སཾ་གྷ་ས་ཏྱ་མ་ནུ་སྨ་ར། ད་ཏ་ད་ཏ། པཱུ་ར་པཱུ་ར། པཱུ་ར་ཡ་པཱུ་ར་ཡ། པཱུ་ར་ཎི། བྷ་ར་བྷ་ར་ཎི། ཨ་མ་ལེ། སུ་མཾ་ག་ལེ། ཤཱནྟ་མ་ཏི། ཤུ་བྷ་མ་ཏི། མཾ་ག་ལ་བྷ་ནི། མ་ཧཱ་མ་ཏི། བྷ་དྲ་བ་ཏི། པྲ་བྷཱ་བ་ཏི། སུ་ཙནྡྲ་མ་ཏི། ཨཱ་གཙྪ། ཨཱ་གཙྪ། ས་མ་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ། ཨཱ་བ་ར་ཎི་མ་ནུ་སྨ་ར་སྭཱཧཱ། པྲ་བྷ་བ་མ་ནུ་སྨ་ར་སྭཱཧཱ། དཱི་དི་མ་ནུ་སྨ་ར་སྭཱཧཱ། ཏེ་ཛོ་མ་ནུ་སྨ་ར་སྭཱཧཱ། བི་ཛ་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ། ཧྲྀ་ད་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ། སརྦ་སཏྭ་བི་ན་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ།

teyata | om surubé bhadré bhadra bati amgalé mamga é mamgala bati alé atsalé atsala balé udghatini udbhédini shasya bati dhana bati dhanya bati shri mati trabha bati amalé bimalé nimalé rurumé surupé surupa bimalé bimalé tsalé atsanasté atanasté bitanaté bishokeshi bishonishi amkuré mamkuré trabamkuré biramé bidhamé ririmé didimé dudumé khakhamé tataré tara tara tara tara badzré badzré badzropamé také také thaké thaké ukké bukké thaké tharaké abartani barashani shadani benzadhara sagara nirghosham tathagatam anusmara smara smara sarva tathagata satyam anusmara dharma satyam anusmara sangha satyam anusmara data data pura pura puraya puraya purani bhara bharani amalé sumamgalé shanta mati shubha mati mamgala bhani maha mati bhadra bati trabha bati sutsandra mati agatsa gatsa samayam anusmara soha | awaranim anusmara soha | trabhawam anusmara soha | didim anusmara soha tédzom anusmara soha | bidzayam anusmara soha | hridayam anusmara soha sarva sato binayam anusmara soha |

tadyathā | oṃ surūpe bhadre bhadravati aṅgale maṅgale maṅgalavati ale acale acala-bale udghātini udbhedini śasyavati dhanavati dhānyavati śrīmati prabhavati amale vimale nirmale rurume surūpe surūpavimale vimale cale arcanaste atanaste vitanaste viśvakeśi viśvaniśi aṅkure maṅkure prabhaṅkure virame vidhame ririme dhidhime dhudhume khakhame tatare tara tara tāra tāra vajre vajre vajropame ṭake ṭake ṭhake ṭhake ukke bukke ṭhake ṭharake āvartani varṣaṇi nishpādani vajradhāra-sāgara-nirghoṣaṃ tathāgataṃ anusmara smara smara sarva-tathāgata-satyam-anusmara dharma-satyam-anusmara saṅgha-satyam-anusmara data data pūra pūra pūraya pūraya pūraṇi bhara bharaṇi amale sumaṅgale śāntamati śubhamati maṅgalabhaṇi mahāmati bhadravati prabhavati sucandramati āgacchāgaccha samayam-anusmara svāhā | avaraṇim-anusmara svāhā | prabhavam-anusmara svāhā | dīdim-anusmara svāhā | tejom-anusmara svāhā | vijayam-anusmara svāhā | hṛdayam-anusmara svāhā | sarva-sattva-vijayam-anusmara svāhā |

ཨོཾ་བཱ་སུ་དྷཱ་རེ་སྭཱཧཱ། ཨོཾ་བཱ་སུ་ཤྲཱི་ཡེ་སྭཱཧཱ། ཨོཾ་ཤྰྲི་བ་སུ་སྭཱཧཱ། ཨོཾ་བ་སུ་སྭཱཧཱ།

om basudharé soha | om basushriyé soha | om shribasu soha | om basu soha |

oṃ vasudhāre svāhā | oṃ vasuśriye svāhā | oṃ śrīvasu svāhā | oṃ vasu svāhā ||

རིགས་ཀྱི་བུ། འདི་ནི་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་ཏེ། གཟུངས་སྔགས་འདིའི་མཐུས་མུ་གེ་དང༌། ནད་དང༌། འཆི་ངས་འབྱུང་བར་མི་འགྱུར་རོ། །

rik kyi bu di ni nor gyi gyün chejawé zung té zung ngak di tü mugé dang né dang chi ngé jungwar mingyur ro

Noble son, this is the Vasudhārā Dhāraṇī. Famine, diseases, and untimely death will be averted through the power of this dhāraṇī-mantra.

རིགས་ཀྱི་བུ། སུ་ཞིག་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་རྣམས་ལ་མཆོད་པ་བྱས་ཏེ། ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་ཀྱི་གསང་སྔགས་ཀྱི་ཚིག་འདི་དག་ནུབ་གཅིག་བཏོན་ན། དེ་ནས་དངོས་གྲུབ་ཏུ་འགྱུར་རོ། །

rik kyi bu su zhik dezhin shekpa drachompa yangdakpar dzokpé sangye nam la chöpa jé té nor gyi gyün gyi zung kyi sang ngak kyi tsik didak nub chik tön na dené ngödrub tu gyur ro

Noble son, whoever worships the tathāgatas, the arhats, the complete and perfect buddhas, and recites the words of this secret mantra, the Vasudhārā Dhāraṇī, while facing the west will reach accomplishment.

རྒྱས་པའི་དོན་དུ་བདག་གི་ཁྱིམ་མམ། གཞན་གྱི་ཁྱིམ་མམ། གནས་གཙང་མའི་བང་མཛོད་དམ། གནས་གང་ཡང་རུང་བར་དེ་བཞིན་གཤེགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་དང༌། སངས་རྒྱས་དང༌། བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་དང༌། གསང་སྔགས་ཀྱི་ལྷའི་ཕྱིར་ཙནྡན་གྱིས་དཀྱིལ་འཁོར་གྲུ་བཞིར་བྱས་ཏེ། ནུབ་གཅིག་བཏོན་ན། རིགས་ཀྱི་བུ། དེའི་ཁྱིམ་ནོར་དང༌། འབྲུ་དང༌། གསེར་དང༌། དངུལ་དང༌། ཡོ་བྱད་ཐམས་ཅད་ཀྱི་རྒྱུན་མི་ཆེན་པོའི་ཚད་ཙམ་གྱིས་གང་བར་འགྱུར་རོ། །འཇིགས་པ་དང་གནོད་པ་ཐམས་ཅད་ཀྱང་མེད་པར་འགྱུར་རོ། །

gyepé döndu dak gi khyim mam zhen gyi khyim mam netsangmé bangdzö dam né gangyang rungwar dezhin shekpa chenrezik wangchuk dang sangye dang changchub sempa tamché dang sang ngak kyi lhé chir tsenden gyi kyilkhor dru zhir jé té nub chik tön na rik kyi bu dé khyim nor dang dru dang ser dang ngul dang yojé tamché kyi gyün mi chenpö tsé tsam gyi gangwar gyur ro jikpa dang nöpa tamché kyang mepar gyur ro

To explain this in more detail: Arrange a maṇḍala in a suitable place—such as your own house, another person’s house, a clean place, or a storehouse—using sandalwood for the Tathāgata, Lord Avalokiteśvara, and all the buddhas and bodhisattvas and secret mantra deities, and recite the dhāraṇī while facing the west. Noble son, the person’s house will soon be completely filled with a stream of jewels, grain, gold, silver, and all necessities, and all danger and harm will be brought to an end.

རིགས་ཀྱི་བུ། དེའི་ཕྱིར་ཁྱོད་རབ་ཏུ་བསྒྲིམས་ལ་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་ཟུངས་ཤིག །ཆོངས་ཤིག །ལྷོགས་ཤིག །སྟོན་ཅིག །གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་སྟོན་ཅིག་དང༌། དེས་ཁྱོད་ཀྱི་ཡུན་རིང་པོའི་དོན་དང༌། ཕན་པ་དང༌། བདེ་བར་འགྱུར་རོ། །

rik kyi bu dé chir khyö rabtu drim la nor gyi gyün gyi zung di zung shik chong shik lhok shik tön chik zhendak la yang gyacher yangdakpar rabtu tön chik dang dé khyö kyi yünringpö dön dang penpa dang dewar gyur ro

Noble son, therefore, hold the Vasudhārā Dhāraṇī dear. Retain it! Memorize it! Recite it! Teach it! Explain it to others as well! This will lead to your lasting benefit, welfare and happiness.”

བཅོམ་ལྡན་འདས། ལེགས་སོ་ཞེས་གསོལ་ཏེ།

chomdendé lek so zhé sol té

“Very well, Blessed One!” said the householder Sucandra upon receiving the Vasudhārā Dhāraṇī from the Blessed One.

ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལས་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་ཐོས་ནས་ཚིམ་ཞིང་དགའ་ལ་མགུ་ཞིང་ཡིད་རངས་ཏེ། རབ་ཏུ་དགའ་ནས་དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་ལ་མགོ་བོས་ཕྱག་འཚལ་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

khyimdak dawa zangpö chomdendé lé nor gyi gyün gyi zung di tö né tsim zhing ga la gu zhing yi rang té rabtu ga né gawa dang yi dewa kyé té chomdendé kyi zhab lago bö chaktsal né chomdendé la diké ché sol to

Pleased, glad, joyful, delighted, happy, satisfied and joyous was Sucandra as he paid homage by touching the feet of the Blessed One to his head. He then said to the Blessed One:

བཅོམ་ལྡན་འདས། བདག་གིས་ནོར་གྱི་རྒྱུན་ཅེས་བགྱི་བ་བླངས་ལགས། གཟུངས་སུ་ཟིན་ལགས། བཟུང་ལགས། བཀླགས་ལགས། ཀུན་ཆུབ་པར་བགྱིས་ལགས། རྗེས་སུ་ཡི་རང་བར་བགྱིས་ལགས་སོ། །གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་བསྟན་པར་བགྱིས་ལགས་སོ། །

chomdendé dak gi nor gyi gyün ché gyiwa lang lak zung su zin lak zung lak lak lak kün chubpar gyi lak jesu yirangwar gyi lak so zhendak la yang gyacher yangdakpar rabtu tenpar gyi lak so

“Blessed One, now that I have received the ritual for Vasudhārā, I will keep this dhāraṇī in mind; I will memorize it; I will recite it; I will master it; I will delight in it; and I will explain it in detail to others as well!”

དེའི་སྐད་ཅིག་ཙམ་ལ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོའི་བང་མཛོད་རྣམས་ཡོངས་སུ་གང་བར་གྱུར་ཏོ། །

dé kechik tsam la khyimdak dawa zangpö bangdzö nam yongsu gangwar gyur to

At that very moment, Sucandra the householder’s storehouses became completely full.

དེ་ནས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལ་ལན་འབུམ་ཕྲག་དུ་མར་བསྐོར་བ་བྱས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་ལ་ཕྱག་འཚལ་ནས། བཅོམ་ལྡན་འདས་ཀྱི་ཐད་ནས་སོང་ངོ༌། །

dené khyimdak dawa zangpö chomdendé la len bumtrak dumar korwa jé té chomdendé kyi zhab la chaktsal né chomdendé kyi té né song ngo

Sucandra the householder circumambulated the Blessed One many hundreds of thousands of times, and after touching his head to the feet of Blessed One, he left his presence.

དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་ལ་བཀའ་སྩལ་པ།

dené chomdendé kyi tsé dang denpa küngawo la katsal pa

The Blessed One then spoke to venerable Ānanda:

ཀུན་དགའ་བོ། ཁྱོད་སོང་ལ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོའི་ཁྱིམ་ནོར་དང༌། འབྲུས་ཡོངས་སུ་གང་བ་ཕུན་སུམ་ཚོགས་པ་དང༌། མཛོད་ཆེན་པོ་དང༌། བང་མཛོད་ཡོངས་སུ་གང་བ་རྣམས་ལ་ལྟོས།

küngawo khyö song la khyimdak dawa zangpö khyim nor dang drü yongsu gangwa pünsum tsokpa dang dzö chenpo dang bangdzö yongsu gangwa nam la tö

“Ānanda, go to Sucandra the householder, the one whose home is abundantly filled with all kinds of riches and grains and whose massive treasury and storehouses are replete with all one could require.”

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོས་བཅོམ་ལྡན་འདས་ཀྱི་ལྟར་མཉན་ནས་ཀཽ་ཤཱམྦཱིའི་གྲོང་ཁྱེར་ཆེན་པོ་ག་ལ་བ་དང༌། ཁྱིམ་བདག་ཟླ་བ་བཟང་པོའི་ཁྱིམ་ག་ལ་བ་དེར་སོང་སྟེ་ཕྱིན་ནས་ནང་དུ་ཞུགས་པ་དང༌། ནོར་དང༌། འབྲུས་ཡོངས་སུ་གང་བ་ཕུན་སུམ་ཚོགས་པ་དང༌། རིན་པོ་ཆེ་ཕུན་སུམ་ཚོགས་པ་དང༌། ཡོ་བྱད་ཐམས་ཅད་ཀྱི་མཛོད་པ་ཆེན་པོ་དང༌། བང་མཛོད་རྣམས་ཀྱང་ཡོངས་སུ་གང་བར་མཐོང་ངོ༌། །མཐོང་ནས་ཀྱང་ཚིམ་ཞིང་དགའ་ལ་མགུ་ཞིང་ཡིད་རངས་ཏེ་རབ་ཏུ་དགའ་ནས་དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ཏེ་བཅོམ་ལྡན་འདས་ག་ལ་བ་དེར་སོང་ངོ༌། །

dené tsé dang denpa küngawö chomdendé kyi tar nyen né kaushambi drongkhyer chenpo gala ba dang khyimdak dawa zangpö khyim gala ba der song té chin né nang du zhukpa dang nor dang drü yongsu gangwa pünsum tsokpa dang rinpoche pünsum tsokpa dang yojé tamché kyi dzöpa chenpo dang bangdzö nam kyang yongsu gangwar tong ngo tong né kyang tsim zhing ga la gu zhing yi rang té rabtu ga né gawa dang yi dewa kyé té chomdendé gala ba der song ngo

At these words of the Blessed One, venerable Ānanda went to the great city of Kauśāmbī where Sucandra’s house was located. Upon reaching the house he entered, and he saw that it was filled with an abundance of riches and grains. Precious gems were abundant, and there was a massive storehouse of all kinds of goods. The treasuries likewise were completely full! Pleased, glad, joyful, delighted, happy, satisfied and joyous upon seeing this, he returned to the Blessed One.

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་ཡ་མཚན་དུ་འཛིན་ཅིང་དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

dené tsé dang denpa küngawo yatsen du dzin ching gawa dang yi dewa kyé né chomdendé la diké ché sol to

Venerable Ānanda approached the Blessed One, and, in his amazement, happiness and joy, he said this to the Blessed One:

བཅོམ་ལྡན་འདས། གང་གིས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ནོར་མང་ཞིང་མཛོད་ཆེན་པོ་དང༌། བང་མཛོད་རྣམས་ཀྱང་ནོར་དང༌། འབྲུ་ཕུན་སུམ་ཚོགས་པའི་རྒྱུ་གང་ལགས། རྐྱེན་གང་ལགས།

chomdendé gang gi khyimdak dawa zangpo nor mang zhing dzö chenpo dang bangdzö nam kyang nor dang dru pünsum tsokpé gyu gang lak kyen gang lak

“Blessed One, why does Sucandra the householder have so much wealth? What is the cause and what are the circumstances for his treasury and storehouses to be replete with riches and grains?”

བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ།

chomdendé kyi katsal pa

The Blessed One replied:

ཀུན་དགའ་བོ། རིགས་ཀྱི་བུ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་དད་ཅིང་མཆོག་ཏུ་དད་ཅིང་དགེ་བའི་བསམ་པ་ཅན་དེས་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་བཟུང་ཞིང་རབ་ཏུ་བཏོན་ཏེ། བླངས་ཤིང། བཀླགས། ཀུན་ཆུབ་པར་བྱས། རྗེས་སུ་ཡི་རང་བར་བྱས་ཤིང༌། གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་བསྟན་པའི་ཕྱིར་རོ། །

küngawo rik kyi bu khyimdak dawa zangpo dé ching chok tu dé ching gewé sampachen dé nor gyi gyün gyi zung di zung zhing rabtu tön té lang shing lak kün chubpar jé jesu yirangwar jé shing zhendak la yang gyacher yangdakpar rabtu tenpé chir ro

“Ānanda, it is because the noble son Sucandra the householder has received and chanted the Vasudhārā Dhāraṇī with devotion, great faith, and pure motivation. He kept it, recited it, mastered it, delighted in it, and expounded it in detail to others as well.

ཀུན་དགའ་བོ། དེའི་ཕྱིར་ཁྱོད་ཀྱིས་ཀྱང་ནོར་གྱི་རྒྱུན་གྱི་གཟུང་འདི་ལོངས་ཤིག །ཆོངས་ཤིག །ལྷོགས་ཤིག །སྟོན་ཅིག །ཟུངས་ཤིག །ཀུན་ཆུབ་པར་གྱིས་ཤིག །གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་སྟོན་ཅིག་དང༌། དེ་ནི་སྐྱེ་བོ་མང་པོ་ལ་ཕན་པ་དང༌། སྐྱེ་བོ་མང་པོ་ལ་བདེ་བ་དང༌། འཇིག་རྟེན་ལ་སྙིང་བརྩེ་བ་དང༌། སྐྱེ་བོ་ཕལ་པོ་ཆེ་དང༌། ལྷ་དང༌། མི་རྣམས་ཀྱི་དོན་དང༌། ཕན་པ་དང༌། བདེ་བར་འགྱུར་རོ། །

küngawo dé chir khyö kyi kyang nor gyi gyün gyi zung di long shik chong shik lhok shik tön chik zung shik kün chubpar gyi shik zhendak la yang gyacher yangdakpar rabtu tön chik dang dé ni kyewo mangpo la penpa dang kyewo mangpo la dewa dang jikten la nying tsewa dang kyewo palpo ché dang lha dang mi nam kyi dön dang penpa dang dewar gyur ro

Ānanda, therefore, you too should receive the Vasudhārā Dhāraṇī, keep it in mind, recite it, teach it, memorize it, master it, and explain it to others in detail. This will benefit many individuals. It will bring them happiness. It will bring love and compassion to the world, and it will bring benefit and happiness to hosts of beings, gods and humans alike.

ཀུན་དགའ་བོ། སུ་ཞིག་རིག་སྔགས་འདི་ལས་གཞན་དུ་སྨྲ་བ་ནི། ལྷ་དང་བཅས་པ་དང༌། བདུད་དང་བཅས་པ་དང༌། ཚངས་པ་དང་བཅས་པ་དང༌། དགེ་སྦྱོང་དང་བྲམ་ཟེར་བཅས་པ་དང༌། ལྷ་དང། མི་དང། ལྷ་མ་ཡིན་དུ་བཅས་པའི་འཇིག་རྟེན་ན་ངས་མ་མཐོང་ངོ༌། །ལན་གཉིས་སུ་བཏོན་ཏམ། ལན་གསུམ་དུ་བཏོན་ཀྱང་འགལ་བར་བྱེད་པ་དེ་ནི། གནས་མེད་དོ། །

küngawo su zhik rik ngak di lé zhendu mawa ni lha dang chepa dang dü dang chepa dang tsangpa dang chepa dang gejong dang dramzer chepa dang lha dang mi dang lha mayin du chepé jikten na ngé ma tong ngo len nyi su tön tam len sum du tön kyang galwar jepa dé ni nemé do

Ānanda, I do not see anyone in worlds of gods, māras, brahmas, humans, or asuras, who would say otherwise about this vidyā-mantra. It is impossible not to receive the mantra’s benefits having recited it two or three times.

ཀུན་དགའ་བོ། གཟུངས་ཀྱི་གསང་སྔགས་ཀྱི་ཚིག་འདི་དག་ནི་མི་ཕྱེད་པ་ཡིན་ནོ། །

küngawo zung kyi sang ngak kyi tsik didak ni michepa yin no

Ānanda, the secret mantra words of this dhāraṇī are indestructible.

ཀུན་དགའ་བོ། འདི་དག་ནི་སེམས་ཅན་དགེ་བའི་རྩ་བ་ཟད་པ་རྣམས་ཀྱི་རྣ་ལམ་དུ་གྲགས་པར་མི་འགྱུར་ན། གླེགས་བམ་ལ་ཡི་གེར་འབྲི་བ་དང༌། ཡིད་ལ་གཟུང་བ་ལྟ་ཅི་སྨོས།

küngawo didak ni semchen gewé tsawa zepa nam kyi nalam du drakpar mingyur na lekbam la yiger driwa dang yi la zungwa tachi mö

Ānanda, it is clear that these words, when heard, will benefit² even those whose roots of virtue have been exhausted. Thus, there is no need to mention the benefits of writing them down in a book or memorizing them.

དེ་ཅིའི་ཕྱིར་ཞེ་ན། འདི་ནི་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་བཀའ་སྩལ་ཏེ། གཟུངས་སྔགས་འདི་ནི་སེམས་ཅན་དབུལ་པོ་དང༌། ནད་སྣ་ཚོགས་ཀྱིས་གཟིར་བ་དང༌། འཇིགས་པ་དང༌། སེམས་ཅན་སྡང་བས་གནོད་པར་བྱས་པ་ཐམས་ཅད་ཀྱི་དོན་དུ་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱིས་གསུངས་པ་དང༌། བཤད་པ་དང༌། རྗེས་སུ་ཡི་རང་བ་དང༌། རབ་ཏུ་ཕྱེ་བ་དང༌། བསྔགས་པ་དང༌། བཀྲོལ་བ་དང༌། གསལ་བར་མཛད་པ་དང༌། བསྐྱེད་པ་དང༌། བྱིན་གྱིས་བརླབས་པ་དང༌། ཆོས་ཀྱི་ཕྱག་རྒྱས་བཏབ་པ་དང༌། བསྟོད་པ་དང༌། སྙན་པར་བརྗོད་པ་དང༌། གོ་བར་མཛད་པ་དང༌། བསྙད་པའི་ཕྱིར་རོ། །

dé chi chir zhé na di ni dezhin shekpa tamché kyi katsal té zung ngak di ni semchen ulpo dang né natsok kyi zirwa dang jikpa dang semchen dangwé nöpar jepa tamché kyi döndu dezhin shekpa tamché kyi sungpa dang shepa dang jesu yirangwa dang rabtu chewa dang ngakpa dang trolwa dang salwar dzepa dang kyepa dang jin gyi labpa dang chö kyi chakgyé tabpa dang töpa dang nyenpar jöpa dang gowar dzepa dang nyepé chir ro

Why is this the case? It is because this dhāraṇī has been taught by all the tathāgatas. This dhāraṇī-mantra has been spoken, explained, honored, revealed, praised, unraveled, clarified, expounded, blessed, validated by the dharma seal, commended, sung, declared, and told by all the tathāgatas for the welfare of all sentient beings who live in poverty, suffer from diseases, live in fear, or are harmed by the wicked.

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་སྟན་ལས་ལངས་ཏེ་དེའི་ཚེ་ཐལ་མོ་སྦྱར་ནས་ཆེད་དུ་བརྗོད་པ་འདི་ཆེད་དུ་བརྗོད་ཅིང་ཚིགས་སུ་བཅད་པ་འདི་དག་གསོལ་ཏོ། །

dené tsé dang denpa küngawo ten lé lang té dé tsé talmo jar né chedu jöpa di chedu jö ching tsik su chepa didak sol to

Venerable Ānanda then rose from his seat and with his hands folded, he uttered this praise in verse:

སངས་རྒྱས་བཅོམ་ལྡན་བསམ་གྱིས་མི་ཁྱབ་སྟེ། །

sangye chomden sam gyi mi khyab té

“Inconceivable is the Blessed Buddha.

སངས་རྒྱས་ཆོས་ཀྱང་བསམ་གྱིས་མི་ཁྱབ་ལགས། །

sangye chö kyang sam gyi mi khyab lak

Inconceivable too is the Buddha’s Dharma.

བསམ་གྱིས་མི་ཁྱབ་པ་ལ་དད་རྣམས་ཀྱི། །

sam gyi mi khyabpa la dé nam kyi

For those with faith in the inconceivable,

རྣམ་པར་སྨིན་པའང་བསམ་གྱིས་མི་ཁྱབ་ལགས། །

nampar minpa ang sam gyi mi khyab lak

Inconceivable too will be their results.

ཞི་བ་ཅི་ཡང་མཁྱེན་པ་ཐམས་ཅད་མཁྱེན། །

zhiwa chiyang khyenpa tamché khyen

Tranquil knower of everything and all,

ཆོས་ཀྱི་རྒྱལ་པོ་རྒ་ཤི་མི་མངའ་བ། །

chö kyi gyalpo gashi mi ngawa

Dharma King free of aging and death,

ཡེ་ཤེས་ཕ་རོལ་བགྲོད་པར་བྱོན་གྱུར་པ། །

yeshe parol dröpar jön gyurpa

The one who’s arrived at wisdom’s far shore,

སངས་རྒྱས་དཔའ་པོ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ། །

sangye papo khyö la chaktsal lo

Buddha the Hero, to you I pay homage!”

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་ཚིམ་ཞིང་དགའ་ལ་མགུ་ཞིང་ཡིད་རངས་ནས་རབ་ཏུ་དགའ་སྟེ། དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

dené tsé dang denpa küngawo tsim zhing ga la gu zhing yi rang né rabtu ga té gawa dang yi dewa kyé né chomdendé la diké ché sol to

Venerable Ānanda was satisfied and joyful, gladden and overjoyed. In his joy and happiness, he said to the Blessed One:

བཅོམ་ལྡན་འདས། ཆོས་ཀྱི་རྣམ་གྲངས་འདིའི་མིང་ཅི་ལགས། འདི་ཇི་ལྟར་གཟུང་བར་བགྱི།

chomdendé chö kyi namdrang di ming chi lak di jitar zungwar gyi

“Blessed One, what is the name of this form of Dharma? How shall I remember it?”

བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ།

chomdendé kyi katsal pa

The Blessed One replied:

ཀུན་དགའ་བོ། འདི་ནི་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་ཞུས་པ་ཞེས་བྱ་བར་ཟུངས་ཤིག །ནོར་དང༌། འབྲུ་དང༌། རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱི་གཏེར་ཞེས་བྱ་བར་ཡང་ཟུངས་ཤིག །དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱིས་བསྔགས་པ་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་ཞེས་བྱ་བར་ཡང་ཟུངས་ཤིག །

küngawo di ni khyimdak dawa zangpö zhüpa zhejawar zung shik nor dang dru dang rinpoche tamché kyi ter zhejawar yang zung shik dezhin shekpa tamché kyi ngakpa nor gyi gyün gyi zung zhejawar yang zung shik

“Ānanda, remember this teaching as ‘The Question of Sucandra the Householder.’ Remember it as ‘The Treasury of Wealth and Grain and All That is Precious.’ Remember it as ‘The Vasudhārā Dhāraṇī Praised by All the Tathāgatas.’”

བཅོམ་ལྡན་འདས་ཀྱིས་དེ་སྐད་ཅེས་བཀའ་སྩལ་ནས། ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་དང༌། དགེ་སློང་དེ་དག་དང༌། བྱང་ཆུབ་སེམས་དཔའ་དེ་དག་དང༌། ཐམས་ཅད་དང་ལྡན་པའི་འཁོར་དེ་དག་དང༌། ལྷ་དང༌། མི་དང༌། ལྷ་མ་ཡིན་དང༌། དྲི་ཟར་བཅས་པའི་འཇིག་རྟེན་ཡིད་རངས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པ་ལ་མངོན་པར་བསྟོད་དོ།། །།

chomdendé kyi deké ché katsal né tsé dang denpa küngawo dang gelong dedak dang changchub sempa dedak dang tamché dang denpé khor dedak dang lha dang mi dang lha mayin dang drizar chepé jikten yi rang té chomdendé kyi sungpa la ngönpar tö do

When the Blessed One had said this, Venerable Ānanda, the monks and bodhisattva mahāsattvas, together with the whole assembly and the world of gods, human beings, asuras and gandharvas rejoiced and praised the speech of the Blessed One.

འཕགས་པ་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་རྫོགས་སོ།། །།

This concludes the Noble Vasudhārā Dhāraṇī.

| Translated by Samye Translations (Stefan Mang and Peter Woods), 2019. Further suggestions and clarifications based on the Sanskrit³ have been kindly given by Wiesiek Mical.

Why is “Most loved” Kṣitigarbha (Jizo) “Essence of Earth” Bodhisattva revered and beloved in Mahayana Buddhism as the “closest” of all the Enlightened Ones

Lee Kane — Thu, 11 Apr 2024 13:57:57 +0000

Ksitigarbha, who vowed to save all sentient beings is famous for protection against evil and even rescues sentient beings from the hell realms.

Of all of the Eight Great Bodhisattvas — and among all the Buddhas — “the Essence of Earth Buddhasattva” Kṣitigarbha is the “closest to us” — the most beloved of the great ones. Why is this? Kṣitigarbha is not only the most “active” of the Bodhisattvas in the time between Shakyamuni Buddha — the last Buddha on Earth — and the Buddha to come, Maitreya, but he also gave four great vows to help all sentient beings. Until Maitreya’s time, we can rely on Ksitigarbha — affectionately known as Jizo or the Earth’s Essence Bodhisattva.

Why is Kṣitigarbha so revered and beloved in Buddhism? What was Ksitigarbha’s great vow to the Buddha? Why is Ksitigarbha revered as the Bodhisattva who saves those suffering in the lower realms? We’ll try to answer these questions, and more, in this special feature on the humble monk Bodhisattva Ksitigarbha. What are his mantras in the different traditions?

Kṣitigarbha Bodhisattva is one of the most popular and beloved Bodhisattvas in Mahayana Buddhism. This is because his great vow to save all beings from suffering resonates with so many people. Kṣitigarbha is also known as the “Bodhisattva of Compassion” because of his boundless compassion for all beings. When we recite Kṣitigarbha’s Fundamental Vow, we are reminded of our own potential to make a difference in the world and to help those who are suffering. He is also associated with rescues and averting dangers; often his mantra is chanted to help avert natural disasters (see the section below on “Natural Disasters.

Don’t miss the entire Ksitigarbha Bodhisattva Fundamental Vow Sutra of this great Bodhisattva translated to English below, along with a full Tibetan Buddhist practice to help avert disasters.

Kṣitigarbha’s great vow reminds us of the interdependent nature of all phenomena and the importance of karma — that our actions, no matter how small, can have a ripple effect throughout the universe.

Previous features on Ksitigarbha:

Detail from an ancient painting of Ksitigarbha Bodhisattva.

Ksitigarbha’s Birthday

The 30th day of the 7th lunar month — in 2022 on Friday August 26 — is the day we celebrate the anniversary or “birthday” of the great Earth Store Bodhisattva. Of all the great Bodhisattvas, his vow is especially memorable and heroic. He vowed to remain a Bodhisattva until every single soul is emptied from the realms of suffering. His vow is found in the Kṣitigarbha Bodhisattva Fundamental Vow Sutra — reproduced in full in English below. One of the practices recommended for The Earth Treasury Bodhisattva (variously translated as Earth Store, Earth Matrix, Earth Womb) is to recite his sutra out loud. For the formally recommended practices, see the section below.

Giant statue of Bodhisattva Ksitigarbha Giant Statue Hsiang-Te Temple Taiwan.

The Great Earth Matrix Bodhisattvas names

By any name, the great Kṣitigarbha is the ultimate heroic Bodhisattva. His vow is the ultimate expression of the Bodhisattva mission — to rescue all beings from Samsara, and especially those in the lower realms.

Gizo Ksitigarbha journeys to the hell realms to save beings from torment.

Kṣitigarbha (Sanskrit: क्षितिगर्भ, Chinese: 地藏; pinyin: Dìzàng, or Ti Tsang P’usa; Japanese: 地蔵; rōmaji: Jizō; Korean: 지장(地藏); romaja: Jijang; Vietnamese: Địa Tạng, Standard Tibetan: ས་ཡི་སྙིང་པོ་ Wylie: sa yi snying po). His name translates as — more or less — “Earth Treasury”, “Earth Store”, “Earth Matrix”, or “Earth Womb” — or “Essence of Earth”. How do you pronounce his Sanskrit name? His name is more or less pronounced: Kashi-ti-garbha — the ṣ in Sanskrit has an aspirated s-h or sh sound while Sanskrit letters normally have a sound (K sounds like “kah”.)

Kṣiti means “earth” or “land”. Garbha is often translated as “womb”, but it can also mean “matrix”, or even “embryo”. Kṣitigarbhas name then, could translate to: the Womb of Earth, the Matrix of Earth, or the Embryo of Earth.

Ksitigarbha altar.

Ksitigarbha’s origin history

There are several origin stories of Ksitigarbha, since he had many exemplary past lives — once as a Brahmin maiden, later as a monk named Sudhana, and others — but one of the most enduring is the story of Sudhana.

The story of Ksitigarbha:

Kṣitigarbha’s story begins long ago when he was a young prince named Sudhana. Kṣitigarbha Bodhisattva is sometimes also known by his former life name Sudhana (Sanskrit: सुधान; Chinese: 蘇梵; pinyin: Sūfān; Japanese: 蘇風雅 Sūfūya; Korean: 소만가 Sobanga, Vietnamese: Từ Phong Nhã). Sudhana was the only child of a wealthy family who ruled over a small kingdom in southern India. His parents were kind and loving, but sadly they both died young when Sudhana was only ten years old. As the sole heir to the throne, Sudhana became king at such a young age.

A Ksitigarbha Bodhisattva wood statue at Fo Guang Shan Buddhist Timple in London, England.

Sudhana was a wise and compassionate ruler, but he could not help feeling sad and lonely without his parents. One day, Sudhana met a holy man who told him about the sufferings of beings in the lower realms. The thought of all those beings suffering so much filled Sudhana with compassion. He decided then and there to give up his kingdom and become a monk to help alleviate the sufferings of all beings.

Sudhana became a monk and took the name Kṣitigarbha, which means “Womb of Earth” or “Matrix of Earth”. Kṣitigarbha Bodhisattva is often depicted holding a jeweled staff. This staff represents his great vow to never rest until all beings are free from suffering. Kṣitigarbha has vowed to go to hell to save all beings who are suffering there. For this reason, he is known as the “Bodhisattva of Hell.”

Lord Gizo descends to hell on a lotus throne to help those suffering in hells. He is beloved all over Asia as the protector of children. He also taught “demons” in his compassion, transforming them with the Dharma.

Kṣitigarbha’s great vow

“If, when I attain Anuttarā Samyaksaṃbodhi, the Buddhas of the three periods of time have not appeared in the world, and if sentient beings in the Ten Directions have not yet been liberated, then may I not attain Anuttarā Samyaksaṃbodhi.

“O good man! If there are beings in Avīci who have not yet been liberated, then may I go there to liberate them. O good man! If there are beings in other places who have not yet been liberated, then may I also go there to liberate them.

“O good man! If there are beings in the six destinies who have not yet been liberated, then may I also go there to liberate them. O good man! If there are beings in the Asura realm who have not yet been liberated, then may I also go there to liberate them.”

— Kṣitigarbha Bodhisattva Fundamental Vow Sutra

Because of Jizo Ksitigarbha’s great vow, Buddhists appeal to Jizo to rescue their friends and family they believe might be suffering in the lower realms. This field in Nasu Town Tochigi Prefecture in Japan has statues of Jizo with the traditional red scarves.

Kṣitigarbha is often shown holding a jeweled staff and a lotus flower. The staff represents his great vow to never rest until all beings are free from suffering. The lotus flower represents his pure heart and his ability to rise above the sufferings of the world. Kṣitigarbha is sometimes shown with a black body because he has vowed to go to hell to save all beings who are suffering there. For this reason, Kṣitigarbha is known as the “Bodhisattva of Hell.”

Kṣitigarbha is also known as the “Bodhisattva of Children.” This is because he is believed to protect children from harm. He is also thought to guide children who have died before their parents to the Pure Land. In Japan, Kṣitigarbha is very popular and is often depicted as Jizō Bosatsu (地蔵菩薩), or Dizang Pusa in Chinese. Jizō is a shortened form of Kṣitigarbha’s Japanese name, Jizō Bosatsu.

One version of Ksitigarbha’s mantra (see section below) — Grandmaster JinBodhi chanted The Earth Store Bodhisattva’s Heart Mantra: “Om, hahaha, vismaye, svaha.” :

Ksitigarbha and “averting dangers”

In Tibetan Buddhism, Ksitigarbha is also associated with “averting dangers” including natural disasters. Recently, Lama Zopa Rinpoche recommended to a student to practice Ksitigarbha practice (short practice below) to help avert a dangerous huricane’s devastation for Florida[3]:

“The National Weather Bureau had issued warnings that the hurricane was going to hit Key West, Florida, and the predictions were that it would travel straight up the coast of Florida, hitting all of the cities on the west coast and throughout the middle of Florida.

“I requested your help for the many sentient beings in Florida…

“I did as you instructed, and several times each day I did the practices. I knew, all along, that what I was doing would be of little help to Florida, but what you were doing would save Florida.

“The next day, the path of the hurricane took a 90-degree turn out to sea and completely missed Florida. I continued doing the practice just in case that it decided to come back. The path of the hurricane continued out to sea and finally came on shore in the Louisiana area of the gulf, with a lot less damage than if it had come up the west coast of Florida.

“It was very clear to me that what you had done was to save many sentient beings that were in the path of this bad hurricane. Thank you very much for saving Florida.”

Ksitigarbha altar. This classic form as a monk with the Bodhisattva crown and the iconic staff and wish-granting jewel.

Ksitigarbha’s monk form

Ksitigarbha usually appears as a monk with an iconic staff in a standing or walking posture — as he never rests from his endless mission to save the suffering beings of Samsara.

Ksitigarbha staff symbolizes his connection to the earth and it is also the implement he uses to pound open the gates of Hell. In this form, he carries his tear-shaped cintamani (“wish-fulfilling”) pearl for illuminating all the various realms of hell, to benefit sentient beings trapped there. Sometimes, especially in China, he wears the crown of a Bodhisattva as well.

Video: Benefits of Seeing and Hearing ‘Earth Store Bodhisattva’:

Many mantras of Ksitigarbha

Generally, in Chinese Buddhism and Japanese Shingon Buddhism, the mantra of Kṣitigarbha is chanted from the “Treasury of Mantras” section of the Mahavairocana Tantra:

Namaḥ samantabuddhānāṃ, ha ha ha, sutanu svāhā

There are many other mantras of Ksitigarbha, including:

Mantra of Eliminating Fixed Karma

ॐ प्रमर्दने स्वाहा – Oṃ pramardane svāhā

In Chinese, this mantra is called miè dìngyè zhēnyán in pinyin (灭定业真言; 滅定業真言). It reads:

嗡钵啰末邻陀宁娑婆诃; 嗡鉢囉末鄰陀寧娑婆訶; Ōng bō là mò lín tuó níng suō pó hē

In Chinese Buddhism, the following mantra is associated with Kṣitigarbha:

南无地藏王菩萨; 南無地藏王菩薩; Ná mó Dìzàng wáng pú sà

In Korean Buddhism, the following mantra is associated with Kṣitigarbha:

Namo Jijang Bosal

In Tibetan Buddhism, the following mantra is associated with Kṣitigarbha:

Oṃ kṣitigarbha bodhisattva yaḥ ༀ་ཀྵི་ཏི་གརྦྷ་བོ་དྷི་ས་ཏྭ་ཡཿ

In Shingon Buddhism, a mantra used in public religious services is:^[23]

On kakaka bisanmaei sowaka オンカカカビサンマエイソワカ

In Sanskrit:

ॐ ह ह ह विस्मये स्वाहा Oṃ ha ha ha vismaye svāhā

Om! Ha ha ha! O wondrous one! svāhā!

嗡，哈哈哈，温三摩地梭哈; 嗡，哈哈哈，溫三摩地梭哈; Ōng hā hā hā wēn sān mó dì suō hā

Tibetan form ས་ཡི་སྙིང་པོ་ sa yi snying po

Ksitigarbha may appear more as a princely Bodhisattva — rather than the monk form — in Tibetan visualizations:

“Kshitigarbha is yellow with a yellow upper garment. He has peaceful eyes. On the side of Ksitigarbha, there is red a headdress garland of blue flowers. The right-hand holds fruit and the left a jewel above a lotus.” [4]

Tibetan form of Ksitigarbha Bodhisattva. Image from Himalayanart.org

Two of the forms in Tibetan Buddhism are described on the Himalayan Art collection site[4]:

“…Kshitigarbha is yellow with a yellow upper garment, peaceful eyes, red at the sides, [and] a headdress garland of blue flowers. The right hand holds a fruit and the left a jewel above a lotus [flower].” (Jonang Taranata, yi dam rgya mtsho’i sgrub thabs rin chen ‘byung gnas, folio 506-507).

“…Arya Kshitigarbha, white in colour, with one face, peaceful in appearance. With two hands the right holds to the heart a precious seed. The left [hand holds] a bell turned up [at the waist], resplendent and seated in a relaxed posture.” (Loter Wangpo, sgrub thabs kun tus, volume 11, folio 71).
Don’t miss the full practice recommended by Lama Zopa below.

Another form of Ksitigarbha in the Tibetan tradition. From Himalayanart.org

Formally recommended practices on Ksitigarbha’s birthday

As always, it is recommended to make offerings with a sincere and dedicated heart, and to meditate on Ksitigarbha’s magnificent vow.

According to Dharma Drum Mountain’s global site[2], in answer to the question “How do Buddhist monasteries celebrate Kṣitigarbha Bodhisattva’s Birthday? According to the 3^rd chapter of Record of the Verified Meaning of the Pure Standards of Pai-chang, during the morning service on July 30^th of the lunar calendar, monastics

Prostrated on each recitation of Kṣitigarbha Bodhisattva’s name for 12 times while circumambulating the Buddha status
Recited the chapter of The Benefits Derived from Seeing and Hearing of The Fundamental Vows of Ksitigarbha Bodhisattva Sutra
Chanted Mantra to Loosen the Knots of Oppression “an san tuo la, qie tuo suo po he” for 108 times
And finally, recited Ksitigarbha Bodhisattva Verses

“In addition, monasteries held Earth Store Food Service. This was a tradition used to worship Ksitigarbha Bodhisattva with vegetarian meals, lectures, and praises. Later, Earth Store Food Service was replaced by Earth Store Sutra Chanting Service in China, but remains popular in Japan and is still held in temples there.

In Taiwan, Buddhist monasteries hold Earth Store Sutra Chanting Service and Earth Store Repentance Service in July of the Lunar calendar and some of these events can last up to 49 days. Through these assemblies, practitioners recite The Fundamental Vows of Ksitigarbha Bodhisattva Sutra to repay kindness with offerings to their parents to pray for the sentient beings in the realm of animals, hungry ghost, hell can be relieved of their suffering.” [2]

Ksitigarbha Practice recommended by Lama Zopa Rinpoche

THE PRACTICE

It is good to recite daily the Sutra Prayer [after the mantra] praised by Buddha to Ksitigarbha and the Prayer that I have added [below]. Sometimes you may recite the long praise to Ksitigarbha explained by Buddha [yet to be translated into English] along with the Prayer, if you can.

Prayer:

I prostate, go for Refuge, make offerings, please grant blessings. The Bodhisattva Ksitigarbha, who has unbearable compassion for me and all sentient beings (whose minds are obscure and who are suffering), who has qualities like the sky and liberates sentient beings from all the sufferings and gives all the happiness. (Recite three times.)

With hands folded in prostration, you can visualize doing the prostrations to all the Buddhas and bodhisattvas; the saying of the word “prostration” becomes prostration. When you say the word “Refuge,” think that you are asking to be free from the two obscurations (to be able to achieve enlightenment). When you say the word “offering,” you think that all the offerings that you have are then offered. When you ask for blessings, you think in your mind that the whole path to enlightenment is the blessing to be received.

THE MANTRA

This is the mantra that Ksitigarbha heard from Buddhas equaling the number of sand grains of the river Ganga. He made offerings to them and then received this mantra. (This is the story of the mantra, to receive all of the benefits.) This mantra is to be used for any difficulties, problems; it is the best one to do for any problems in any situation. Even reciting four or five times, just a few times, it is very powerful. It is powerful to recite or just to think of the name of the Bodhisattva. It is very, very powerful. (The extensive benefits of this mantra will be translated.)

Long Mantra:

CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU

Short Mantra:

OM AH KSHITI GARBHA THALENG HUM

PRAISE BY BUDDHA TO KSITIGARBHA

You have generated stability of thought and pure thought [altruism/bodhicitta] and eliminated the sufferings of immeasurable sentient being. I see [sentient beings] receiving happiness like the wish-granting jewel, and like the vajra you cut the nets of doubt [of others]. You offer the Destroyer, Qualified-Gone-Beyond-Ones holy offerings with great compassionate thought and perseverances. You liberate the sentient beings from the sufferings with oceans of wisdom. Because you have no fear [delusions], you have gone beyond samsara.

This is especially beneficial for those who have heavy problems, serious healthy problems, big projects or financial difficulties. I will suggest that it is extremely powerful to recite every day, at least four or five times or more, depending on how crucial [the problem] is; also, for protection. Even to grow crops well and to protect land and crops. It explains in the Sutra the extensive benefits and qualities, like the sky, of the Bodhisattva Ksitigarbha; like skies of benefit to all beings. There have been experiences, similar benefits received by those who practice Ksitigarbha.

This practice was translated, compiled and checked by Lama Zopa Rinpoche and dictated to Ven. Thubten Nyingje on June 30, 1998 in Madison, Wisconsin, and was revised April 5, 1999 in Aptos, California.

The Tibetan version of the Sutra of Ksitigarbha has yet to be translated.

Tsitigarbha in traditional Chinese form.

Ksitigarbha Bodhisattva Fundamental Vow Sutra

Chapter 1: Display of Divine Power in the Palace of the Trayastrimsas Heaven

Thus have I heard. Once [Shakyamuni] Buddha was in [the Palace of] Trayastrimsas Heaven to give a Dharma sermon for his mother.

At that time, all of the innumerable Buddhas and great Bodhisattva-Mahasattvas came from countless worlds of the Ten Directions and assembled there [to receive the sermon]. All of them praised Shakyamuni Buddha for manifesting the power of great wisdom in a world polluted by the five defilements. [They praised him] for taming the hearts of stubborn sentient beings, enabling them to leave suffering and through the Buddha-Dharma, attain true happiness (Enlightenment). All of them sent their attendants to pay respect to the World Honored One.

At that time, the Tathagata smiled and radiated trillions of great bright lights, which like clouds manifested into innumerable forms. Among these were the bright light of great perfection, great mercy and compassion, supreme wisdom, great Prajna, great Samadhi, great Srivatsa, great blissful virtues, great meritorious virtues, great refuge, and great praise.

After radiating these inexpressible bright lights, the Tathagata released all kinds of subtle and wondrous sounds. Among these were the sound of the Dana-Paramita (Alms Giving Paramita), Sila-Paramita (Moral Precepts Paramita), Ksanti-Paramita (Perfect Patience Paramita), Virya-Paramita (Diligence Paramita), Dhyana-Paramita (Meditation Paramita), Prajna-Paramita (Wisdom Paramita), Mercy and Compassion, Rejoicing and Abandonment, Deliverance, Non-Outflow (refers to “non-outflow” of thoughts and other actions), Wisdom, Great Wisdom, Lion’s Roar, Great Lion’s Roar; the sound of the Tathagata’s voice echoing like thunder, and echoing like Great Thunder [audible to all worlds of the Ten Directions].

[The release of these innumerable bright lights and various kinds of subtle and wondrous sounds summoned] countless millions of the eight classes of supernatural beings from the Saha world and other lands to assemble in the Palace of Trayastrimsas Heaven. They came from the Four Directional Devarajas Heavens, Trayastrimsas, Suyama, Tusita, Nirmanarati, Paranirmitavasavarti, Brahmakayika, Brahmapurohita, Mahabrahma (Great Pure Heaven), Parittabhas (Minor Light Heaven), Apramanabha (Infinite-Light Heaven), Abhasvara (Light-Sound Heaven), Parittasubhas (Minor-Purity Heaven), Apramanasubhas (Infinite-Purity Heaven), Subhakirtsna (Universal-Pure Heaven), Punyaprasavas (Blissful-Birth Heaven), Blissful Love Heaven, Brhatphala (Broad-Fruition Heaven), Asanjnisattva (No-Thought Heaven), Avrha (No-Trouble Heaven), Atapa (No-Heat Heaven), Sudarsana (Beautiful Heaven), Sudrsa (Well-Appearing Heaven), Akanistha (End of Form Heaven), Mahamahesvara and the Naivasamjnanasamjnayatana (Neither-Thinking-Nor-Not-Thinking Heaven). All the multitudes of the eight classes of supernatural beings came to assemble [in the Palace of Trayastrimsas Heaven].

Also, deities from other lands and the Saha world came to the gathering, such as the deities of the seas, rivers, trees, mountains, earth, lakes, crops, day, night, space, sky, food, and vegetations. All these and other deities assembled there. There also came from other lands and the Saha world such great ghost kings as the Evil-Eye Ghost King, Blood Drinking Ghost King, Vital-Energy Consuming Ghost King, Ova-fetus Devouring Ghost King, Disease-Spreading Ghost King, Poisons-Halting Ghost King, Compassionate Ghost King, Blessing-Bestowing Ghost King, and Great Love-Respect Bestowing Ghost King. These and other ghost kings also came to assemble.

At that time, Shakyamuni Buddha said to the future Dharma King, Manjushri Bodhisattva-Mahasattva, “Look onto all these Buddhas, Bodhisattvas, and eight classes of supernatural beings gathering here at Trayastrimsas from various worlds. Do you know how many of them are here?”

Manjushri replied, “World Honored One, [even] if I use my divine power, I cannot determine the number after thousands of kalpas.”

The Buddha said to Manjushri, “Observing with my Buddha Eye, I also cannot determine the number. [Together], they represent all those beings in these countless kalpas who had been delivered, who are to be delivered, and who are yet to be delivered by Ksitigarbha Bodhisattva; and those who had already attained Enlightenment, who are about to attain Enlightenment, and who have yet attained Enlightenment [through the help of Ksitigarbha Bodhisattva].”

Manjushri said to the Buddha, “World Honored One, in the past, I have long cultivated virtuous practices and have achieved Unobstructed Wisdom. Upon hearing the Buddha’s truthful words, I immediately believe and accept. However, the beings of the lesser vehicles, eight classes of supernatural beings, as well as sentient beings of the future generations will certainly have doubts. Although they heard the Tathagata’s truthful statement and respectfully accepted it, there would unavoidably arise some slandering. I only hope that the World Honored One will elaborate on what Ksitigarbha Bodhisattva-Mahasattva did in the `Causal Grounds’ and what vows did he take, so that he is able to accomplish such inconceivable deeds.”

The Buddha said to Manjushri, “As an analogy, imagine if every grass blade, tree, bush, straw, hemp, bamboo, reed, mountain, stone, dust and every object of three trillion worlds are each a separate Ganges River. Then imagine that each grain of sand of these countless Ganges Rivers represents a world. Additionally, every speck of dust from each and every one of these worlds represents a kalpa. Then convert every speck of dust that accumulates in these worlds in one kalpa time to kalpas. The time since Ksitigarbha Bodhisattva had achieved the Tenth Level of Bodhisattva-hood (highest level Bodhisattva) is thousands of times longer than [the sum of all of the kalpas in] the previous analogy. This is not mentioning the length of time Ksitigarbha Bodhisattva spent in Sravaka-hood and Pratyeka-Buddhahood. Manjushri, this Bodhisattva’s majestic, solemn vow is, indeed, inconceivable!”

“In the future, there may be virtuous men or women who after hearing this Bodhisattva’s name, say praises, pay homage, recite his name, make offerings, or even paint, carve or mold his images. They will have hundreds of consecutive rebirths into the thirty-three heavens and will never fall into the suffering realms (hell, hungry ghosts, animals).”

“Manjushri, an inexpressible numbers of kalpas ago, Ksitigarbha Bodhisattva was an old sage. At that time, there was a Buddha bearing the title of Mighty Lion Myriad Deeds All Accomplished Tathagata. The sage encountered the Tathagata and saw this Buddha’s majestic form. Seeing the Buddha’s body was adorned with thousands of blessings, the sage asked this Buddha what virtuous deeds had [this Buddha] performed and what vows had [this Buddha] taken to attain such dignified form.”

“The Mighty Lion Myriad Deeds All Accomplished Tathagata told the sage, `If you want to attain this form, you must rescue all suffering sentient beings for long and extended time.'”

“Manjushri, at that time, the sage vowed, `From now to incalculable kalpas in the future, I will provide extensive expedient means of deliverance to all of the sinful and suffering beings in the six realms of samsara, leading all of them to liberation. Then, I, myself, will realize Buddhahood.’ He took such a great vow in front of that Buddha, and even now, after trillions of inexpressible numbers of kalpas, he still remains a Bodhisattva.”

“Moreover, in the past, an inconceivable asankhyeya numbers of kalpas ago, there was a Buddha bearing the title of Awakened By Flower Meditation Self-Mastery King Tathagata. That Buddha’s life span was four hundred thousand trillion asankhyeya kalpas.”

“During the Semblance Dharma Era of that time, there was a holy Brahman woman. She was profoundly blessed because of the enormous amount of virtuous deeds she performed in her previous lives. Admired and respected by the people, she was also protected by the devas at all times and places. However, her mother had deviant beliefs and would often disrespect the Three Jewels. At the time, the Brahman woman tried many expedient means to persuade and lead her mother to adopt righteous views. Yet, the mother did not completely change her ways. Soon thereafter, the mother passed away, and her soul fell into Avici (Uninterrupted) Hell.”

“The Brahman woman knew that her mother did not believe in the laws of causation [and therefore committed many sins] and would inevitably be reborn into the realms of suffering in accordance to her mother’s karmic sins. [To relieve her mother of this suffering], she sold off her home to purchase vast amounts of incense, flowers and other offering items. She made great offerings to the stupa and temple of the Buddha of that era. [The Brahman woman] saw in a temple the image of the Awakened By Flower Meditation Self-Mastery King Tathagata. The painted statue showed the Tathagata in his magnificent form with perfect dignity. Bowing and admiring this magnificent statue, the Brahman woman was inspired with greater reverence. She whispered to herself: `The Buddha is called the Great Enlightened One, possessing all wisdom. If He were in this world, I would come to Him and inquire about my mother’s whereabouts. He surely would tell me of my mother’s place of rebirth.’ She wept quietly for a long time while piously gazing at the Tathagata.”

“Suddenly she heard a voice from the sky, saying, `Crying holy woman, restrain your sorrow, for I shall reveal your mother’s whereabouts.'”

“The Brahman woman faced skyward with her palms joined and replied, `May I ask who is the holy Virtuous Being? Who is the one to relieve me of my worries? Since losing my mother, she has been in my thoughts constantly both day and night. Yet, there is no place for me to go to find out my mother’s place of rebirth.'”

“The voice from above responded again, saying, `I am the one whom you are worshiping, the Awakened By Flower Meditation Self-Mastery King Tathagata. Seeing that you [had performed numerous virtuous deeds in your previous lives and your current life, and] cherish your mother much more than ordinary beings, I have come to inform you of her place of rebirth.'”

“Upon hearing this, the Brahman woman prostrated herself abruptly onto the ground [to show her gratitude]. She was badly injured and her attendants came to hold her steady for quite a long time as she slowly regained consciousness. She then addressed the sky again, saying, `May the Buddha, in his mercy and compassion, quickly tell me of my mother’s whereabouts, for I feel that my heart and physical body are about to die!'”

“The Awakened By Flower Meditation Self-Mastery King Tathagata replied, `After having completed your offerings, go directly home. Sit reverently and contemplate my title; then you will know your mother’s whereabouts.'”

“The Brahman woman returned to her residence after completing the offerings. Wishing to find out her mother’s whereabouts, she reposed herself in seated meditation and contemplated the title of Awakened By Flower Meditation Self-Mastery King Tathagata.”

“After one day and night [of contemplation, her mind was in a deep meditative state]. She saw herself being transported to the shore of a boiling sea. On that sea, there were many beasts with bodies made of iron, flying over or running upon it, and chasing [people] in all directions. She saw men and women, numbering in the hundreds of thousands, struggling to stay afloat [in that sea].”

“[She saw] the iron beasts competed with each other to snatch up and devour these men and women. There were also yaksas in various forms, some with many arms and numerous eyes, others with many legs and multiple heads, all with teeth as sharp as swords protruding from their mouths. These yaksas chased and herded both men and women into [the claws of] the iron beasts, which seized and snapped at these men and women by either their heads or feet. The various [ensuing gruesome dismemberments] were too horrible and frightening to be looked upon. Yet, the Brahman woman felt no fear in her heart because of the strength generated by her mindfulness of the Buddha.”

“Then, a ghost king named No Poison (Vandana) came and prostrated himself before her. He greeted her, inquiring, `Bodhisattva, for what reason did you come here?'”

“The Brahman woman replied by inquiring the ghost king, `What is this place?'”

“Vandana answered, `This is the first great sea to the west of the Great Cakravada Mountain.'”

“Then, the holy woman asked, `I have heard that hells are in the midst of the Cakravada. Is this true?'”

“Vandana replied, `It is true and hells do exist.'”

“The holy woman asked, `How did I arrive at this place of hell?'”

“Vandana replied, `If not by the use of the divine power, then it must be caused by karmic forces. Other than these two forces, there is no other way to gain entrance [into hell].'”

“The Brahman woman asked again, `What causes this seawater to rise and boil? And why are there so many suffering people and fierce beasts here?'”

“Vandana replied, `Those suffering people are the newly deceased beings from Jambudvipa, who committed evil deeds. For the period of forty-nine days after their deaths, none of their relatives performed virtuous acts on their behalf to ease and deliver them from their suffering. Since they did not perform many virtuous deeds while alive, their negative karma is guiding them into the various hells. Consequently, they must first pass through this Great Sea. One Hundred thousands yojanas to the east of this Great Sea, there is another Great Sea. The suffering in that Great Sea are twice of the suffering here. To the east of that second Great Sea there is yet another Great Sea, where the suffering is doubled yet again. These suffering is the result of the negative karma arisen from these people’ negative speeches, actions and thoughts; and these seas are known collectively as the Karmic Seas.'”

“The holy woman also asked Ghost King Vandana, `Where are these hells?'”

“Vandana replied, `All hells are within these three seas, and they number in the hundreds of thousands. Each one is different from the others. There are eighteen great hells . Then, there are five hundred secondary ones, and within each there is boundless suffering. Additionally, there are hundreds of thousands of hells in the next category, and within each is also immeasurable suffering.'”

“The Brahman woman asked the great ghost king, `My mother died recently. Do you know the whereabouts of her spirit?'”

“The ghost king asked her, `What malicious acts did your mother commit in her lifetime?'”

“The holy woman replied, `My mother held deviant views and slandered the Three Jewels. Sometimes, she half-heartedly believed in the Dharma but then would reject it again. Though she died recently, I do not know her whereabouts.'”

“Vandana asked, `What was your mother’s name?'”

“The holy woman replied, `Both my father and mother were Brahmans. My father’s name was Silo Sardrsa; my mother’s name was Yue Di Li.'”

“Vandana joined his palms and addressed the holy woman, saying, `I wish that you would return to your proper realm without concern, remembrance or sorrow. It has been three days since the sinner, Yue Di Li, ascended to heaven. It is said that her ascension was the result of her dutiful daughter’s offerings, on her behalf, to Awakened By Flower Meditation Self-Mastery King Tathagata’s stupa and temple. Not only was the Bodhisattva’s mother able to leave hell, on that day, all the sinners in Avici Hell with her also benefited and were reborn with her into heaven.'”

“Having said this, the ghost king withdrew with his palms joined. Then, the Brahman woman awoke as if it was a dream and realized this matter had come to a close. [Afterward], in front of the stupa and image of the Awakened By Flower Meditation Self-Mastery King Tathagata, the Brahman woman vowed: `Through all of the future kalpas, for the sake of all suffering sentient beings, I shall provide extensive expedient means for their deliverance and liberation.'”

The Buddha then told Manjushri, “That ghost king, who was named Vandana at that time, is now Foremost in Wealth Bodhisattva, and the Brahman woman is now Ksitigarbha Bodhisattva.”

Chapter 2: The Assembly of Innumerable Emanations of Ksitigarbha Bodhisattva

At that time, from the hells of all of the unthinkable, immeasurable, inexpressible asankhyeya numbers of worlds, all of Ksitigarbha Bodhisattva’s manifestations came to assemble in the Trayastrimsas Palace. Through the Tathagata’s divine power, each emanation was accompanied by trillions of liberated beings who all brought offerings of incense and flowers for [Shakyamuni] Buddha. These companions all had been liberated from the karmic paths. Transformed by Ksitigarbha Bodhisattva’s instructions, they will never regress from [the path of] Anuttara-Samyak-Sambodhi. All of them had, for extended numbers of kalpas, wandered through the cycles of life and death, suffering in the six realms of samsara without a moment of rest. It was the great mercy, compassion and profound vow of Ksitigarbha Bodhisattva that enabled them to attain fruitions [in the Buddha-dharma]. Having arrived at the Trayastrimsas Palace, their hearts were full of joy. They looked upon the Tathagata with great admiration and were unwilling to blink their eyes even once.

At that time, the World Honored One reached out his golden-colored arm and simultaneously touched the heads of all of the countless manifestations of Ksitigarbha Bodhisattva-Mahasattva from all the unthinkable, immeasurable, and inexpressible asankhyeya numbers of worlds.

Then, the Buddha told Ksitigarbha Bodhisattva, “In the world polluted by the five kinds of defilements, I have transformed such stubborn sentient beings through my instructions. [My teachings] enabled them to tame their hearts. [My teachings] enabled them to forsake their deviant views and return to the righteous paths. However, for every ten beings, there is still one or two whose evil habits remained. I also have manifested trillions of emanations to provide extensive expedient means [for their deliverance and liberation]. There were some with strong virtuous foundations who would immediately believe and accept [the righteous path] upon hearing [the Dharma]. There were others with virtuous fruitions who would, after some diligent persuasion, achieve the [same] accomplishment [as those with virtuous foundations]. Then, there were those with dull vessels, who would be awakened only after long periods of instructions. Finally, there were still others with heavy karma whose hearts would not even muster respect.”

“For these various sentient beings, each is different from the others [in temperaments, abilities, etc.]. [I have generated numerous] emanations to deliver and liberate them. [In accordance to their capacities], I manifested in the forms of men, women, eight classes of supernatural beings, mountains, rivers, plains, streams, ponds, springs or wells. These forms were the ones that would have benefited those being rescued the most facilitating their deliverance and liberation. [There were times], I manifested myself in the forms of devarajas, brahmarajas or chakravartins; in the form of laities, kings, or ministers; in the form of bhikkhus, a bhikkhunis, upasakas or upasikas; or even in the forms of Sravakas, Arahats, Pratyeka-Buddhas or Bodhisattvas in order to accomplish the conversion and deliverance of these sentient beings. This form of the Buddha is not the only form I have manifested before them.”

“Observe my diligence in this difficult task, for many kalpas, of delivering and liberating such stubborn, sinful and suffering beings. Those beings, whose hearts are not yet tamed, will be guided by their negative karma to the ill fruitions [of their negative actions]. If they fall into the suffering realms experiencing great suffering, remember my instruction to you. Here, in the Trayastrimsas Palace, I earnestly entrust in you [the responsibility for] the deliverance of all sentient beings from now to the advent of Maitreya. [Deliver them] so they will forever leave suffering. [Deliver them] so they shall all meet Buddhas and receive prophecies predicting that they shall become Buddhas themselves.”

At that time, all the separate emanations of Ksitigarbha Bodhisattva from all the countless worlds merged into one form. [Deeply moved by the incredible responsibility entrusted to him], shedding tears of compassion, he addressed the Buddha, saying, “For many kalpas, I have received guidance from many Buddhas which allowed me to attain inconceivable divine powers and great wisdom. My emanations cover all worlds, as numerous as all the sands of trillions of Ganges Rivers. In each one of these worlds, I manifest trillions of emanations. Every emanation delivers trillions of beings enabling them to seek refuge in the Three Jewels, forever leaving the cycle of life and death, and delivering [them] until [they] attain the joy of nirvana. If they have performed any virtuous deed in the Buddha-dharma – even if it is as small as a strand of hair, a droplet of water, a grain of sand, a speck of dust or even a bit of hair – I shall gradually deliver and liberate them, enabling them to attain great benefits. I only hope that the World Honored One does not worry about [the deliverance of] those beings of future generations with negative karma.”

He stated this twice more to the Buddha, saying, “I only hope that the World Honored One does not worry about [the deliverance of] those beings of future generations with negative karma.” At that time, the Buddha praised Ksitigarbha Bodhisattva, saying, “Excellent, excellent! I shall help you to rejoice. You will be able to fulfill the great vows you took in all these kalpas. The universal deliverance will be soon completed and you shall finally achieve Buddhahood.”

Chapter 3: Contemplation of Karmic Fruitions of Sentient Beings’ Malicious Actions

At that time, Lady Maya, [Shakyamuni] Buddha’s mother, with her palms joined, respectfully asked Ksitigarbha Bodhisattva, “Holy One, will you elaborate on the [fruitions of] sentient beings’ various malicious actions in Jambudvipa?”

Ksitigarbha Bodhisattva replied, “There are [millions upon] millions of worlds and lands–within some there are hells and within others there are not. Within some there are women and within others there are not. Within some there is Buddha-dharma and within others there is not. Likewise, this applies to the presence or absence of Sravakas and Pratyeka-Buddhas in the various worlds. Thus, karmic retributions do not occur in hells alone.”

Lady Maya restated her question, “I wish to hear about the hells that arise from the malicious actions [of sentient beings] in Jambudvipa.”

Ksitigarbha Bodhisattva replied, “Holy Mother, since that is your wish, I shall briefly address this subject.”

The Buddha’s mother said, “Please do, Holy One.”

At that time, Ksitigarbha Bodhisattva said to the Holy Mother, “In Jambudvipa, the karmic retributions for various malicious actions are as follows: If there are beings who disregard their filial duties toward their parents and even harm or kill them, those who do so shall fall into Avici Hell. Even after trillion of kalpas, there is still without a date for their release. If there are beings who sheds the blood of a Buddha, slander the Three Jewels or disrespect the sutras, those who do so also shall fall into Avici Hell. Even after trillion of kalpas, there is still without a date for their release. If there are beings who infringe upon or steal Buddhist organizations’ properties, slander monks or nuns, indulge in carnal lust or harm or kill within a sangharama (monastery), those who do so shall fall into Avici Hell. Even after trillion of kalpas, there is still without a date for their release. There may be beings who pretend to be monks/nuns by taking the monastic vows, but in their hearts do not uphold these vows. Then using their positions, they abuse the monastery and its related properties, cheat the laity [by taking their offerings to true monks/nuns], violate the precepts or commits various other sins. Those who do so shall fall into Avici Hell. Even after trillions of kalpas, there is still without a date for their release. If there are beings who steal any property from Buddhist establishments — whether it is money or food or fabrics — or take any kind of article whatsoever without permission, those who do so shall fall into Avici Hell. Even after trillions of kalpas, there is still without a date for their release.”

Ksitigarbha Bodhisattva said, “Holy Mother, if there are beings who committed these aforementioned sins, they shall fall into the fivefold Avici Hell, where they cannot receive a moment of reprieve from their ceaseless sufferings.”

Lady Maya addressed Ksitigarbha Bodhisattva again, asking, “[For the sake of all that are present and those in the future], what is this hell known as Avici?”

Ksitigarbha Bodhisattva replied, “Holy Mother, the various hells are situated inside the Great Cakravada Mountains. Of grand hells, there are eighteen. Also, there are five hundred major hells all with different names. Then, there are hundreds of thousands of hells of a lesser category, all with different names as well. Among all these hells, there is one known as Avici. As for Avici Hell, it is in an iron fortress. This iron fortress’s walls encircle more than twenty-six thousand four hundred miles and are three thousand three hundred miles high. Made entirely out of iron, there are fierce flames everywhere on top of these walls. Within this iron fortress, there are many hells which are all inter-connected and all with different names. Only one of these hells is known as Avici. The walls of this [Avici] Hell encircle five thousand nine hundred forty miles and is three hundred thirty miles high. It is also completely made of iron, and fierce flames shoot out of these walls. The flames from the top of the walls shoot down, covering the walls entirely from top to bottom. Also, the flames from the bottom shoots up, covering the walls entirely from bottom to top. Then, there are iron snakes and iron dogs that breath out fire and run along these walls.”

“Within this hell, there is a torture rack. This rack is so large that it covers three thousand three hundred miles. When the rack is used on only one sinner, this sinner will see his body being stretched out to cover the entire rack. When tens of million of beings are punished together, each will only see his body being stretched out to cover the entire rack. Such is the karmic retributions for their malicious deeds.”

“Furthermore, these sinful beings experience other sufferings. There are hundreds of thousands of yaksas and other wicked demons with sword-like teeth and eyes [that seem] like [it shoot out] lightning flashes. There are those yaksas who have hands like bronze claws dragging sinners on the floor of hells. Then, there are yaksas who thrust great spears into the sinners’ bodies, mouths, noses, abdomens or backs. [Then, using the spears impaled in the sinners’ bodies, these yaksas] hurl sinners up into the air, or hurl sinners onto torture racks. Additionally, there are iron hawks that peck at these sinners’ eyes. Then, there are iron serpents that strangle these sinners by constricting their necks. [Other punishment includes] hundreds of long nails being driven into sinners’ various limbs and joints; their tongues are pulled out and plowed; their intestines are ripped out and chopped to pieces; molten bronze are poured into sinners’ mouths; white-hot iron [bars] are coiled around their bodies. These sinners die [from these punishments] countless thousands of times only to be brought back to life to suffer again. These are the karmic retributions [for their evil acts]. Even after millions of kalpas, there is still not a definite date for their release.”

“When the hell realm disintegrates along with this world [from decays], these sinners will be transported to the hells of another world. When that other world disintegrates as well, they will be transported to yet another world’s hells. This transportation will continue until the world from which they originated reforms [along with its hells]. Then, they will be returned to the hells of their original world [to serve out their sentences]. Such is the karmic retributions in Avici Hell.”

“Furthermore, this hell is known as Avici (uninterrupted) because of five karmic retributions. What are these five?”

“Firstly, the suffering occurs both day and night, kalpa after kalpa without any moment of stoppage (the time of suffering is uninterrupted). Hence, it is called Avici. ”

“Secondly, one person fills it completely, and many people also fill it completely (uninterrupted by forms). Hence, it is called Avici.”

“Thirdly, implements of punishment includes forks, clubs, hawks, snakes, jackals, and dogs. [The bodies of the sinners] are milled, grinded, sawed, drilled, filed, and chopped. [They are] thrown in boiling pots, wrapped in iron nets and ropes [embedded with countless needles which pierce their bodies], and iron mules and horses [which stomp sinners into bits]. The sinners’ bodies are skinned, and the skins are wrapped on their heads, molten iron is poured onto their bodies. When hungry, they are fed iron balls. When thirsty, they are fed molten iron. This continues for year after year and kalpa after kalpa until countless kalpas have passed. These punishments are linked and the sufferings are uninterrupted, hence it is called Avici.”

“Fourthly, regardless whether they are males or females, regardless of their race, regardless whether they are young or old, rich or poor, nagas or gods, devas or ghosts–for all who fall into this hell, the karmic retribution [for their karma] is the same without any difference in punishment (karmic retributions uninterrupted by the sinners’ sex, race, age, etc.). Hence, it is called Avici.”

“Fifthly, if fallen into this hell, from the time these beings enter until the hundred thousands of kalpas in the future, every day and night, they will die many thousands of times and be revived to die yet again. Despite their constant pleadings, they are unable to receive even a moment of reprieve unless their negative karma has been exhausted. Only then will these beings escape and be reborn into another realm. Otherwise, their lives in Avici continue (uninterrupted life span in Avici Hell until their negative karma is exhausted). Hence, it is called Avici.”

Ksitigarbha Bodhisattva concluded his explanation to the Holy Mother, saying, “This is a brief description of Avici Hell. To speak in detail about this hell, the names of the punishment implements, and the various forms of suffering within, this cannot be done within one kalpa of time.”

Having heard this, Lady Maya joined her palms with sadness and concerns. She paid homage to Ksitigarbha Bodhisattva and withdrew.

Chapter 4: The Karmic Retributions to the Sentient Beings’ Actions in Jambudvipa

At that time, Ksitigarbha Bodhisattva said to the Buddha, “World Honored One, [only] through the Tathagata’s divine power am I able to manifest my emanations in trillions of worlds to rescue all suffering sentient beings. If it were not for the power of the Tathagata’s great compassion, I would be unable to perform such transformations. Now, I have been entrusted by the Buddha to deliver and liberate all sentient beings in the six realms of samsara until Ajita (Maitreya) achieve Buddhahood. World Honored One, do not worry [about their deliverance, I shall faithfully perform the entrusted task].”

At that time, the Buddha told Ksitigarbha Bodhisattva, “The natures and consciousness of all sentient beings who have not yet been liberated are capricious. Their evil habits [lead them to] generate negative karma while their virtuous habits [lead them to] produce good karma. Whether they do good or ill is dependent on the circumstances which they face as they revolve in the five realms without a moment of rest. After countless kalpas as numerous as there are dust, they are still deluded by their karmic obstructions. They are like fishes entering into fishing nets after mistaking these nets for long water streams. [After long struggles], they finally escape temporarily, only to be trapped in the nets again. This [type of] sentient being concerns me the most. Yet, since you faithfully abide by your past vows, the same solemn vow that you have taken over numerous kalpas to deliver all sentient beings, what is there for me to be concern of?”

After that being said, a Bodhisattva-Mahasattva in the assembly named Samadhisvararaja said, “World Honored One, what solemn pledges did Ksitigarbha Bodhisattva take over the kalpas to deserve such earnest praises from the World Honored One? I wish that the World Honored One would briefly describe them.”

At that time, the World Honored One said to Samadhisvararaja Bodhisattva-Mahasattva, “Listen diligently and think carefully, for I will describe them.”

“In the past, countless asankhyeya, nayuta, inexpressible numbers of kalpas ago, there was a Buddha known as Sarvajnasiddharta Tathagata, who had the descriptive title of Arahat, Samyaksambuddha, Vidyacarana- Sampanna, Sugata, Lokavid, Anuttara, Purusa-Damyasarathi, Sastadevamanusyanam, Buddha and Bhagavan. This Buddha had a lifespan of sixty thousand kalpas.”

“Before taking his monastic vows, he was the king of a small country and friends with the king of a neighboring country. Both kings practiced the ten virtues for sentient beings’ benefits. In the neighboring country, the people often committed sinful acts. [To lead these people onto the paths to Enlightenment], these two kings devised to provide numerous expedient means to hasten these people’s deliverance. One king took the pledge to achieve Buddhahood first in order to deliver all these people. The other king pledged to deliver all these people first. If he does not help them to find tranquility and realize Bodhi (great wisdom) first, he pledged he does not resolve to become a Buddha.” The Buddha said to Samadhisvararaja Bodhisattva-Mahasattva, “The king who pledged to become a Buddha first became Sarvajnasiddharta Tathagata. The king who pledged to deliver all the sinful suffering beings and did not resolve to become a Buddha is Ksitigarbha Bodhisattva.”

“Additionally, in the past, immeasurable asankhyeya numbers of kalpas ago, another Buddha appeared in the world. His name was Pure-Lotus-Eyes Tathagata. This Buddha had a lifespan of forty kalpas. During the Semblance Dharma Era [of that time], there was an Arahat who delivered sentient beings by bestowing blessings and gradually leading them onto the path to Enlightenment. [One day], this Arahat met a woman named Prabhacaksuh (Bright-Eyes), who gave him food offerings.”

“The Arahat asked her, `What is your wish [for providing such of offering]?'”

“Prabhacaksuh replied, `Since the day of my mother’s passing, I have tried to earn merits on her behalf to rescue her. Yet, I do not know to which realm she has been reborn.'”

“The Arahat took pity on her and entered Samadhi (deep meditative state) to determine her mother’s whereabouts. [In his meditation], he saw that Prabhacaksuh’s mother had fallen into hell experiencing severe suffering. The Arahat asked Prabhacaksuh, `What did your mother do while she was alive? She is currently in hell and in extreme suffering.'”

“Prabhacaksuh replied, `My mother had a habit of eating seafood. She particularly loved to eat fish fingerlings and turtle hatchlings Whether boiled or fried, she devoured them to her heart’s delight. Counting the numbers she had consumed over her lifetime, it must number into the millions. Honored One, please have pity. How do I rescue her?'”

“The Arahat took pity and offered her an expedient mean. He advised Prabhacaksuh, `You should paint the image of the Pure-Lotus-Eyes Tathagata; then, faithfully and diligently recite his name. This will bring benefits for both the living and the dead.'”

“Upon hearing this, Prabhacaksuh immediately sold off her treasured possessions and [used the money to] have Pure-Lotus-Eyes Buddha’s image painted. Then, she made offerings and paid great homage [with most sincere respect] to the painting. All the while, she was often in tears [being concerned over the fate of her mother]. One night not long afterward, that Buddha manifested his glowing golden body and appeared in her dream. He was as tall as Mount Sumeru and radiated great light. He told Prabhacaksuh, `Not long from now, your mother will be reborn into your household. After experiencing the suffering of hunger and cold, the infant will be able to speak.'”

“Days later, a servant woman of Prabhacaksuh’s household gave birth to a son. Two days after his birth, he was able to speak. [Upon seeing Prabhacaksuh], he was in tears. He bowed and said to Prabhacaksuh with great sorrow, `The karmic fruitions of one’s [malicious] deeds in life are endured by him/herself alone. I was your mother. Since our separation, I had fallen into the hell realm and was there for a long time. Now, by the power of your merits, I have been granted this rebirth to be a servant. Yet, my life will be short lasting only thirteen years. Then, I will fall back into the realms of suffering. Do you have some methods of deliverance, so I might escape this fate.'”

“Upon hearing these words, Prabhacaksuh knew this [infant] was her mother. She was in such anguish that she was barely able to speak. [Choking back] her tears, she said to the servant child, `Since you were my mother, do you know what were your sins? What were the malicious deeds that caused you to fall into the realms of suffering?'”

“The servant’s infant replied, `My negative karma arose from the killing [of those animals that I consumed], and slandering. If it were not for your virtuous deeds and merits [performed on my behalf], I would still be in hell and cannot [even temporarily] be liberated from the suffering.'”

“Prabhacaksuh then asked, `[O mother] how painful is the suffering in hell?'”

“The infant said, `I cannot endure to retell the sufferings [for it pains my heart too much]. Even for a hundred or a thousand years, I cannot fully expressed the amount of suffering.'”

“Upon hearing this, [Prabhacaksuh could bear it no more]. She turned skyward and cried aloud, `I wish my mother is forever liberated from hell. After this 13 years of life, I wish my mother does not suffer any more punishment or fall into any of the three suffering realms. O’ Buddhas of the Ten Directions take pity on me. Listen to my solemn pledge taken on my mother behalf. If my mother can forever leave the three realms of suffering, not to be reborn into an impoverish family, and will never even take the form of a woman again, I vow this before the statue of Pure Lotus Eyes Tathagata. From this day forward to all of the trillions of kalpas in the future, I vow I shall liberate all beings in the three realms of sufferings in all of the trillions of worlds. I vow to liberate them all so that all of them leave the agonies of animal, hungry ghost and hell realm. I vow, not until all of them have become Buddhas themselves. will I finally realize the Supreme Wisdom.'”

“Having taken this [solemn] vow, Prabhacaksuh heard Pure-Lotus-Eyes Tathagata says to her, `Prabhacaksuh, your have great compassion. It is extremely virtuous of you to take such a great vow on your mother’s behalf. I contemplated your mother’s future and see that after reaching thirteen years of age, she will forsake this current form and be reborn as a Brahmacari (religious cultivator) with a life span of one hundred years. After the end of that life, your mother will then be reborn into the Asoka (No-Sorrow) Heaven, having a life-span of countless kalpas. Afterward, she will achieve Buddhahood and deliver as many human beings and devas as all the grains of sands in the Ganges River.'”

The Buddha, said to Samadhisvararaja, “The Arahat who delivered Prabhacaksuh [onto the path of Enlightenment] is now Aksayamati (Inexhaustible-Mind) Bodhisattva. Prabhacaksuh’s mother is now Moksa Bodhisattva, and Prabhacaksuh is Ksitigarbha Bodhisattva.”

“Through countless kalpas of time, Ksitigarbha Bodhisattva has demonstrated such profound compassion. He has made the same oath of rendering deliverance to all sentient beings as many times as there are grains of sand in the Ganges River.”

“In the future, there may be men or women who do not perform any virtuous deeds, who only commit malicious deeds, even do not believe in the laws of cause and effect, who lie and indulge in perverted lusts, who always use foul language and speak ill of people behind their backs, or who defame Mahayana practitioners. These people [who commit these various offenses] will certainly fall into hell. If they encounter a virtuous person who persuades them to seek refuge in the Ksitigarbha Bodhisattva in the time to snap one’s fingers, then these sinful beings will be liberated from the karmic retributions of their deeds and avoid the realms of suffering. If they would sincerely seek refuge pay homage, praise Ksitigarbha Bodhisattva, make offerings of incense, fabrics, various jewels, food and other items, then in the future, they will be reborn into the heavens for trillions of kalpas and enjoy great happiness. Even if they exhausted their blessings in heaven and have to be reborn into the human realm, for hundreds of thousand of kalpas, they will often be reborn as kings and be able to remember the karmic cause and effect of their previous lives.”

“Samadhisvararaja, Ksitigarbha Bodhisattva possesses such unimaginable divine power to render extensive benefits to all sentient beings. You and the other Bodhisattvas must memorize this Sutra and help to spread it far and wide.”

Samadhisvararaja addressed the Buddha, saying, “World Honored One, please do not worry. Through your divine power, we, the trillions of Bodhisattva-Mahasattvas will certainly be able to extensively expound this Sutra in Jambudvipa for the benefit of all sentient beings.” After concluding his response, Samadhisvararaja respectfully withdrew with his palms joined.

At that time. the Four Directional Devarajas rose from their seats with their palms joined and respectfully asked the Buddha, “World Honored One, since Ksitigarbha Bodhisattva took this great vow countless times over countless kalpas, why has he not completed the deliverance of all sentient beings? Why is he taking this immense vow again? We hope that the World Honored One will explain it to us.”

The Buddha said to the Devarajas of the Four Directions, “Excellent, excellent! For the benefits of you and that of the present and future devas, human, and other beings., I will explain how Ksitigarbha Bodhisattva compassionately delivers all suffering sentient beings through expedient means on the path of life and death in Jambudvipa of the Saha world.”

The Devarajas of the Four Directions said, “Yes, indeed, World Honored One, we will be delighted to listen.”

The Buddha said to the Devarajas of the Four Directions, “From the countless kalpas in the past to now, Ksitigarbha Bodhisattva has been delivering sentient beings. Yet, he still has not completed his vow. He sees that in the future countless kalpas, the undelivered sentient beings’ karma continue to creep and entangle, [trapping them deeper and deeper into samsara]. It is because of his great compassion for them that he takes this solemn vow again. It is also because of his great compassion that Ksitigarbha Bodhisattva instructs and transforms sentient beings through countless expedient means in Jambudvipa of the Saha world.”

“Four Directional Devarajas, if Ksitigarbha Bodhisattva encounters those who murder and kill, he will teach them the karmic retribution of shortened life span and untimely death. To those who steal, he will explain to them the karmic retribution of poverty and destitution. For those who indulge in lust, he will teach them the karmic retribution of rebirth as pigeons, peacocks and other birds. If he meets those with foul mouths, he will explain to them the karmic retribution of bickering relatives and disruptive quarrels within their families. To those who slander, he will teach them the karmic retribution of being born mute or suffering from tongue sores. For those who has hatred or are vengeful, he will explain to them the karmic retribution of having an ugly hunchback or suffering from other deformities. If he encounters those who are miserly, he will teach them the karmic retribution of things going against their wishes. To those who are gluttonous, he will explain to them the karmic retribution of hunger, thirst and throat disease. For those who indulge in hunting, he will teach them the karmic retribution of dying in fear or in a crazed state. If he encounters those who do not respect their parents, he will teach them the karmic retribution of death by calamity. To those who set fire to forests, he will explain to them the karmic retribution of dying after becoming lost in a state of fright. For those step-parents who are malicious to their step-children, he will teach them that they would suffer the karmic retribution of similar abuse in the future. If he encounters those who trap fledglings, he will explain to them the karmic retribution of separation from their own families. To those who slander the Three Jewels, he will teach them the karmic retribution of becoming blind, deaf, and mute. For those who are disrespectful to the Dharma and the Teachings, he will teach them of the karmic retribution of falling into the three suffering realms. If he meets those who damage temple properties, he will explain to them the karmic retribution of suffering in hell for millions of kalpas. To those who frame and slander the sangha, he will teach them the karmic retribution of being reborn forever into the animal realm. For those who harm lives by actions such as boiling, burning, cutting, or chopping, he will explain to them the karmic retribution of suffering the same fate in the future. If he encounters those who break their monastic vows and precepts, he will teach them of the karmic retribution of suffering starvation after being reborn into the animal realm. To those who destroy things or spend money needlessly, he will teach them the karmic retribution of their wishes not being fulfilled. For those who are arrogant, he would explain to them the karmic retribution of being relegated to low status and being disrespected. If he encounters those who verbally instigate conflicts or endlessly gossip, he will teach them the karmic retribution of being reborn without tongues or being unable to speak intelligibly. To those with deviant views, he tells them the karmic retribution of being reborn in hinterlands.”

“These are the karmic retributions to the malicious actions produce by sentient beings’ body, speech, and mind in Jambudvipa. I have only briefly mentioned [some of the] hundreds of thousands of karmic retributions. The sentient beings in Jambudvipa suffer from various types and levels of karmic retributions. Ksitigarbha Bodhisattva uses hundreds of thousands of expedient methods to instruct and transform them. [For those sinners who do not change their ways and repent], they will first receive these [aforementioned] karmic retributions to their malicious deeds, and then fall into hell. Even after many kalpas, their date of release is still indeterminable in the distant future. Hence, you Devarajas of the Four Directions, who protect humans and their countries, do not let these karmic obstructions delude these sentient beings.”

After hearing this, the Devarajas of the Four Directions were sadden and withdrew with their palms joined.

Chapter 5: The Names Of The Various Hells

At that time, Samantabhadra Bodhisattva-Mahasattva said to Ksitigarbha Bodhisattva-Mahasattva, “Compassionate One, for the sake of the eight classes of supernatural beings, the four groups of Buddha’s followers (monks, nuns, laymen, and laywomen), and all of the sentient beings of the present and future, I wish you would address the places which malicious sentient beings receive the fruits of their negative karma. Please address the names of these hells and the types of suffering experienced there, so sentient beings of the future and the Terminal Dharma Era would know the karmic retributions [for malicious deeds].”

Ksitigarbha Bodhisattva answered, “Compassionate One, through the divine power of the Buddha and [Samantabhadra Bodhisattva] Mahasattva, I will briefly address the names of these hells and the karmic retributions experienced within them.”

“Compassionate One, to the east of Jambudvipa, there are these mountains called the Great Cakravada. These mountains are [so high and so deep] that even the light from the sun and moon cannot pierce its depth. [The hells are located deep inside these mountains]. Of the Great Hells, there is the one named Avici and the one called Mahavici. Then, there these hells named Four Corners, Flying Daggers, Fire Arrows, Crushed between Mountains, Piercing Spears, Iron Carts, Iron Racks, Iron Oxen, Iron Clothings, Thousand Swords, Iron Donkeys, Molten Bronze, Embracing Pillars, Flying Lava Rocks, Plowing Tongues, Chopping Heads, Scorching Feet, Pecking Eyes, Iron Pellets, Angry-Quarrels, Iron Reapers, and Many Hatred.”

Ksitigarbha Bodhisattva said, “Compassionate One, within the Cakravada Mountains, there are all these and other hells. The numbers of these hells are unlimited. There are also Wailing Hell, Pulling Tongues Hell, Excrement Hell, Bronze Locks Hell, Fire Elephants Hell, Fire Dogs Hell, Fire Horses Hell, Fire Oxen Hell, Fire Mountains Hell, Fire Rocks Hell, Fire Beds Hell, Fire Pillars Hell, Fire Hawks Hell, Teeth Sawing Hell, Skinning Hell, Blood Drinking Hell, Scorching Hands Hell, Scorching Feet Hell, Inverted Thorns Hell, Burning Houses Hell, Iron Houses Hell, and Fire Wolves Hell. Within each one of these hells, there are also minor hells. These minor hells number anywhere from the single digits to hundreds, or thousands. Even each of these minor hells have their own unique names.”

Ksitigarbha Bodhisattva told Samantabhadra Bodhisattva, “Compassionate One, all these hells are the [manifestation of] karmic retributions for malicious deeds of sentient beings in Jambudvipa. The powers of the sentient beings’ negative karma is truly enormous. It rivals the size of Mount Sumeru. It can encompass the great ocean. It can even obstruct the paths to liberation. Hence, sentient beings of the world must not take small misdeeds lightly, thinking it will make no noticeable impact. All these misdeeds will manifest themselves after sentient beings’ deaths. Sentient beings must bear the negative karma from even the tiniest of their misdeeds. Even the closest family members, be it father and son, will go their separate ways. Even if by chance they meet, no one is willing to assume the burden of another’s negative karma. Through the Buddha’s divine power, I will briefly address these hells and the suffering from karmic retributions within. I only wish the Compassionate One would listen to what I have to say.”

Samantabhadra Bodhisattva responded, “I have long known the agonies resulting from the karmic retributions in the three realms of suffering. I wish that you would describe it for the sentient beings of the present and future, so that in the future and the Terminal Dharma Era, all of them may be awakened upon hearing these truthful words. May they seek refuge in the Buddhas [and the path to Enlightenment].”

Ksitigarbha Bodhisattva then said, “Compassionate One, the suffering in hells are as follows. There is a hell in which the sinners’ tongues are pulled out and plowed. Then, there is another hell which the yaksas rip out sinners’ hearts and eat them. There is a hell in which sinners are cooked in boiling waters. Then, there is another hell which sinners are forced to embrace burning-hot bronze pillars. There is a hell in which sinners’ bodies are burned in fires. Then, there is another hell which is always freezing; in another, [the sinners are submerged in] unlimited amounts of feces and urine; in another, flying white-hot `morning stars’ [strike the sinners]; in another, fire spears [pierce the sinners’ bodies]; in another, the sinners’ chests and backs are pounded; in another, sinners’ hands and feet are burned; in another, iron snakes suffocate sinners [by coiling around their necks]; in another, iron dogs [tear the sinners into pieces]; in another, iron mules [trample the sinners].”

Ksitigarbha Bodhisattva concluded by saying, “Compassionate One, these types of suffering number into the hundreds of thousands. Within each hell, the implements of karmic retributions are made of bronze, iron, rock and fire, for these four materials are manifestations of the sinners’ karmic sins. If [I were to] describe in detail the karmic retributions in all the hells, [I must] address all the myriad of sufferings in each hell. In addition, there are many more hells [not even mentioned yet]. By the divine power of the Buddha and [responding to] Mahasattva’s question, I have briefly described them. If to describe it in detail, in all the time of the future, it cannot be completed.”

Chapter 6: Tathagata’s Praises

At that time, the World Honored One’s entire body radiated tremendous amounts of light, illuminating countless Buddhas’ worlds numbering in all the sands in trillions of Ganges Rivers. Then, he proclaimed in a clear voice audible to all Buddhas’ worlds, saying, “All Bodhisattva-Mahasattvas, eight classes of supernatural beings, men, and ghosts — hear my praises of Ksitigarbha Bodhisattva-Mahasattva. In the Worlds of the Ten Directions, he has manifested unimaginable power of majesty and compassion. He has protected and delivered [countless multitudes of sentient beings] in all forms of suffering. After I enter into nirvana, all of you, Bodhisattva-Mahasattvas, eight classes of supernatural beings and others must render extensive assistances to protect this Sutra, thereby allowing all sentient beings to achieve nirvana themselves.”

At that time, a Bodhisattva in the assembly named Samantavipula, with his palmed joined, respectfully asked the Buddha, “Today, I witnessed the World Honored One’s sincere praise of Ksitigarbha Bodhisattva for having such inconceivable great divine powers and virtues. For the benefits of sentient beings in the future Terminal Dharma Era, I wish the World Honored One would explain how Ksitigarbha Bodhisattva benefits humans, devas and the [associated] causes and fruitions. So, all of the eight classes of supernatural beings and future sentient beings will honor the Buddha’s teachings.”

At that time, the World Honored One told Samantavipula Bodhisattva and the four groups of Buddha’s Followers, saying, “Listen closely, I shall briefly explain how humans and devas [can attain great] merits and blessings through the beneficial [practices provided by] Ksitigarbha Bodhisattva.”

Samantavipula responded, “World Honored One, we would be delighted to listen.”

The Buddha told Samantavipula Bodhisattva, “In the worlds of the future, there may be virtuous men or women, who upon hearing the name of Ksitigarbha Bodhisattva-Mahasattva, join their palms to pay respect, say praises, bow in respect, or admire [his deeds, compassion, or other qualities]. Those who do so shall be relieved of sins which would cause them to suffer for thirty kalpas.”

“Samantavipula, there may be virtuous men or women who paint images of Ksitigarbha Bodhisattva or use clay, marble, gold, silver, bronze, or iron to make his statues, and then gaze respectfully upon it and pay homage to it. These people shall be reborn into the thirty-three heavens for hundreds of times consecutively and shall never fall into the realms of suffering. Even after exhausting the blessings for rebirth in the heavens, they will be reborn as kings in the human realm and still be able to enjoy great blessings.”

“If there are women who are unhappy with the female form, they should whole-heartedly make offerings to Ksitigarbha Bodhisattva paintings or statues daily. Also, they should often make offerings of incense, flowers, food, fabrics, prayer banners, money, and jewels. Then, after the end of these virtuous women’s present lives, for billions of kalpas, they will not even be reborn into worlds that have women, much less be reborn as women themselves. The only exception is if out of their compassion to deliver sentient beings, they choose to take female form again. Otherwise, by the virtue of their sincere offerings to Ksitigarbha Bodhisattva and its associated meritorious power, for billions of kalpas, they will never be reborn in female form.”

“Moreover, Samantavipula, if there are women who are unhappy with their ugly appearances or are afflicted with many illnesses, they should whole-heartedly gaze upon and pay homage to Ksitigarbha Bodhisattva. Even if they only pay sincere respect for about the time it takes to eat a meal, they will always be reborn with dignified appearance, without any deformities, for millions of kalpas. If these ugly women do not dislike the female form, then for millions of kalpas, they will be reborn to as princess, queens, or daughters of honored families. They will also be born with dignified appearance without any physical deformity. These blessings are the result of paying sincere homage to Ksitigarbha Bodhisattva.”

“Additionally, Samantavipula, there may be virtuous men or women who pay respect to Ksitigarbha Bodhisattva by performing sacred ritual dances, playing sacred ritual music, singing praises and making offerings of flowers and incense. If they can persuade others to do likewise as well, be it one or many, then they will be protected daily by hundreds of devas and virtuous ghosts in their present and future lives. The protection will prevent unfortunate occurrences from reaching their earshot, much less suffer any misfortune themselves.”

“Moreover, Samantavipula, after seeing virtuous men or women paying respect, homage and/or making offerings to Ksitigarbha Bodhisattva, there may be evil men, demons, or ghosts who slander or ridicule those acts as having no merits or benefits. They may have openly [displayed their insolence by] laughing at them or speaking ill of them behind those virtuous people’s backs. They may have persuade others, be it one or many, to slander and ridicule those virtuous people as well. They may even only have just one thought of slander or ridicule. As karmic retribution for these acts of slander or ridicule, these [evil] beings shall fall into Avici Hell. They shall remain there to suffer for their severe offenses even after the Bhadrakalpa has ended and all the one thousand Buddhas [of Bhadrakalpa] have entered into nirvana. When these evil beings finally leave hell, they shall suffer in the hungry ghost realm for thousands of kalpas. When they finally leave the hungry ghost realm, they shall suffer in the animal realm for thousands of kalpas. When they can finally be reborn as humans, they will be reborn into poverty with physical deformities. Much malicious karma will obscure their hearts, causing them to fall back into the three suffering realms not long after their escape. Samantavipula, the mere act of slandering or ridiculing others’ offerings and homages [to Ksitigarbha Bodhisattva] generates such severe karmic retribution; hence, sentient beings must not [do anything that is even worse, such as] having malicious thoughts of harming [Ksitigarbha Bodhisattva].”

“Samantavipula, in the future, there may be men or women who have been ill and bed ridden for a long time. Their pleas to recover or die are not answered. These patients may have nightmares about demons and deceased relatives. They may have nightmares about traveling on dangerous paths. They may have been pressed by unseen forces against their beds or have their vital energy stolen by demons at night. They may have nightmares of being dragged away by ghosts [into suffering realms]. They may often cry out in their sleep and cannot find happiness. These problems persist for years while they wither away. All these [symptoms] are the result of karmic deliberations in which the judgments have not yet been rendered. Therefore, these people do not die, nor can they recover from their afflictions.”

“Mortal men and women’s eyes cannot see the true causes behind these suffering. Hence, [patients’ families or friends] should go before the Buddhas and Bodhisattvas’ images and loudly chant this [Ksitigarbha] Sutra once with sincerity (if the patients are unable to do so themselves). They may also make an offering of these patients’ treasured possessions, clothings, jewelries, or deeds of home or lands to Ksitigarbha Bodhisattva. They should make the offering before these patients and loudly declare, `We , (names of families/friends), are making an offering of these items to Ksitigarbha Bodhisattva on the behalf of this/these patients, (names of patients). These items will be offered to Ksitigarbha Bodhisattva, and will be used [to finance] the painting of Bodhisattva’s images, printing copies of this Sutra, used to help build temples, to light shrines, or be donated to monasteries.’ Say this declaration three times so the patients can hear it. If these patients have slipped into unconsciousness or even passed away, then for one to seven days immediately afterward, chant this Sutra loudly and earnestly. When these patients’ present lives end, they will be liberated from sins committed in their past lives, even including those five sins which will cause them to fall into Avici Hell. In the places of their rebirths, they will remember their deeds in their past lives.”

“The blessings will be even greater for those virtuous men or women who [provide free] copies of this Sutra or make [Ksitigarbha] Bodhisattva statues themselves. They may also persuade others to [provide free] copies of this Sutra or make Ksitigarbha Bodhisattva statues as well. Those who do so will certainly receive great benefits.”

“Hence, Samantavipula, if you see people chanting this Sutra or paying respect to this Sutra, or even having just one thought of praising this Sutra, you must provide hundreds of types of assistances to these people. You must persuade these people not to regress from their diligence, for they will attain trillions of unimaginable merits in the present and future.”

“Samantavipula, in the future, there may be sentient beings who, in their dreams, see ghosts or apparitions in its various forms crying or sobbing, in great sorrow or lament, in great apprehension or fear. These ghosts or apparitions are the manifestations of their former parents, siblings, spouses or other relatives from their previous one, tens, hundreds or thousands of lives. These former loved-ones have fallen into the realms of suffering and cannot leave. They also do not have places or people that they can turn to for help to rescue them from their current states. [Thus, they have sought out relatives from one to many lifetimes ago, seeking assistance to deliver them.] Those [who have these dreams] should tell these former loved-ones that they will use expedient means to assist these former loved-ones to leave the realms of suffering.”

“Samantavipula, you must use your divine power to motivate these people to earnestly chant this Sutra in front of statues or paintings of the Buddhas and Bodhisattvas, or motivate them to ask others to earnestly chant this Sutra in their place. After this Sutra has been chanted with devotion three or seven times [on the behalf of these ghosts or apparitions], these ghosts or apparitions trapped in the suffering realms will immediately receive deliverance and will never appear in these people’s dreams again.”

“Samantavipula, in the future, there may be people occupying the lowest stations in life, such as servants, maids, or those deprived of their freedoms (prisoners, disabled people, etc). If they realize their present situations are the result of their past karma and feel the need to repent, they should earnestly pay homage to Ksitigarbha Bodhisattva statues or paintings and devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times in a period of seven days. For those who do so, after the conclusion of their current lives, for tens of millions of lives in the future, they will often be born into nobility and not experience the agonies of the three suffering realms.”

“Samantavipula, in the future, there may be newborn babies that come into the households of Ksatriyas, Brahmans, gentries, laities, common people, or those of other clans in Jambudvipa. Be these newborns male or female, in the first seven days after their birth, the families should chant this inconceivable [Ksitigarbha] Sutra with devotions on these babies’ behalf. In the same seven days, the families should further devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times on these babies’ behalf as well. For those families that do so, the newborns will be liberated of negative karmic retribution from their previous lives. These newborns will be easy to care for and their life spans will be increased. If these newborns were reborn to receive blessings, then their blessings and life span will both be increased.”

“Furthermore, Samantavipula, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of the month in lunar calendars (the Ten Days of Abstinence), all of sentient beings’ actions between the days of abstinence are accounted and the associated merits and sins are weighted. For sentient beings in Jambudvipa, their every movement and thought are sources of negative karma and sins. It is even worse for those who willfully steal, harm, kill, indulge in lust, slander, or commit hundreds and thousands of other sins and crimes. Therefore, sentient beings should chant this Sutra before the statues of Buddhas and Bodhisattvas once on each of these Ten Days of Abstinence. For those who do so, no calamity will come within one hundred yojanas in the four directions of these people’ residences. If there are elderly or youths within these residences, for the present and future hundreds of thousands of years, they will be liberated from the suffering realms. If the practitioners further diligently continue this practice and chant this Sutra on these Ten Days for every lunar month, then for the present lifetime, people in these families will not suffer any serious diseases and have abundance of clothing and food.”

“Hence, Samantavipula, you should know that Ksitigarbha Bodhisattva has such indescribable trillions of great divine powers and provide countless benefits. The sentient beings of Jambudvipa and this Mahasattva have great affinity. If they hear this Bodhisattva’s name, see this Bodhisattva statues, and even hear this Sutra, be it only a stanza or a phrase or just three to five words, they can attain tranquility in their present lives. In the future hundreds of thousands of lives, they will attain dignified forms and often be born to noble families.”

At that time, Samantavipula Bodhisattva, after hearing the Tathagata’s sincere praise of Ksitigarbha Bodhisattva knelt down on one knee with his palms joined. Then he said, “World Honored One, I have long known that this Mahasattva has such unimaginable divine power and this all-encompassing vow. I only asked my question to the Tathagata for the sake of future sentient beings, so they might know the benefits [of paying respect to Ksitigarbha Bodhisattva]. I am happy to receive the teaching. World Honored One, what should be the name of this Sutra and how should we circulate this Sutra?”

The Buddha told Samantavipula, “This Sutra has three names. One is Ksitigarbha Bodhisattva’s Fundamental Vows. It is also called Ksitigarbha Bodhisattva’s Deeds, and the Power of Ksitigarbha Bodhisattva’s Oaths. For countless kalpas, this Bodhisattva has taken great oaths to benefit sentient beings. Hence you, Bodhisattva-Mahasattva, should help to circulate this Sutra in accordance with his oaths.” Upon hearing this, Samantavipula paid respect to the Buddha by joining his palms and withdrew.

Chapter 7: Benefiting the Living and the Dead

At that time, Ksitigarbha Bodhisattva-Mahasattva said to the Buddha, “World Honored One, I observe sins arising from every thought of sentient beings in Jambudvipa. For those who gain virtuous benefits, they often regress from their original intentions [to seek enlightenment]. For those who encounter evil influences, their minds are slowly seduced. As an analogy, these sentient beings are like people carrying heavy stones on muddy roads. With each step, it becomes increasingly difficult to move as they sink deeper into the mud. They might meet a virtuous person who would assist them with the stones or completely take over the load because of his great power. After helping them to regain their footings, he will advise them that if they are somehow able to reach solid ground, they should think of their hardships while in the evil paths and not pass through it again.”

“World Honored One, those beings who do evil often start with small acts. Slowly, their acts become more evil, and eventually their evil grows to immense proportions. Hence, when these evil beings are about to die, their families should do virtuous deeds on their behalf as provisions for them in the after-life. The families may put up prayer banners, make offerings of light (candlelight, lamps, etc.) at shrines, chant sutras, or make offerings to statues of Buddhas and other holy beings (e.g., Bodhisattvas, Arahats, etc). The families may also chant the names of Buddhas, Bodhisattvas, and Pratyeka-Buddhas so that these names may be heard by the dying and reach their consciousness. On the account of their malicious deeds, these dying people should fall into the realms of suffering. Their punishments shall be commuted because of the `Causes for Holiness’ (virtuous deeds) accumulated by their relatives on their behalf. If the families further perform numerous charitable deeds on the sinners’ behalf within forty-nine days of their death, then the families shall enable the sinners to forever leave the suffering realms and be reborn into human or heavenly realms to receive greater happiness. The surviving relatives shall also gain immeasurable benefits.”

“Today, in front of the Buddha, eight classes of supernatural beings, humans, ghosts, and others [gathered here], I recommend sentient beings of Jambudvipa to refrain from killing or committing malicious act on the day when their relatives die. Nor should they make offerings to spirits or seek help from demons. Why? These acts cannot benefit the dead in any way. Instead, it will only increase the deceased people’s negative karma. Even if the dead are to be reborn in human or heavenly realms, their trials in front of the hell judges will be extended, delaying their rebirth because of these negative acts committed by their families on their behalf. It will be even worse for those deceased who have few virtuous roots (did very few good deeds) while alive. They would fall into the three suffering realms in accordance to their own sins. Why would their families want to increase their negative karma [by killing or making offerings to ghosts or demons]? This is analogous to people who had carried stones weighing hundreds of pounds on a long journey and were unable to eat for three days. Suddenly, some passerbys add small objects onto their load, which only burdens them even more.”

“World Honored one, I observe that if the sentient beings in Jambudvipa perform any virtuous deed in accordance to the Buddha-dharma, even if it is as small as a strand of hair, droplet of water, pebble of sand or speck of dust, they shall fully attain the resulting benefits.”

After that was said, an elder in the assembly by the name of Mahapratbhana rose with his palms joined. This elder had long achieved no further rebirth. He has been delivering beings in the [worlds of] Ten Directions and chose to manifest himself in the form of an elder. He asked Ksitigarbha Bodhisattva-Mahasattva, saying, “When sentient beings die in Jambudvipa, if their families perform virtuous deeds or even make offerings of vegetarian meals to the Sangha to generate `Causes for Holiness’ for the dead, will these dead attain great benefits and be liberated from the suffering realms?”

Ksitigarbha Bodhisattva replied, “Elder, for the sake of the present and future sentient beings and through the power of the Buddha, I shall briefly address this.”

“Elder, if the present and future dying sentient beings hear the name of a Buddha, Bodhisattva, or Pratyeka-Buddha on the day of their passing, regardless whether or not they had committed sins, they shall be liberated. There may be men or women who did not perform virtuous deeds but instead committed many sins while alive. After they die, if their families perform virtuous deeds on the deceased people’s behalf, only one-seventh of the merit will benefit the deceased. Sixth-seventh of the merits will benefit the families. Hence, men and women of the present and future, they should accumulate merit themselves while they are healthy, so they can receive the full benefits.”

“The demon Avidya [Death] often arrives unexpectedly. The spirits of the dead (non-virtuous beings who do not go directly to heaven or Pure Land after their deaths) are uncertain of their fates. In the forty-nine days after their deaths, their consciousness are in states of deafness and delusion while the hell judges debate over their virtuous deeds and evil acts. They shall be reborn in accordance with their karma when the judgments are rendered. During the time of uncertainty [before finding out their fates], they are in deep despair. Their despair will be even greater if they fall into the realms of suffering. Therefore, within this forty-nine days after death and before they are reborn, in every thought, they are hoping that their families would generate blessing power by performing virtuous acts on their behalf to rescue them. After the forty-nine days have passed, they receive their sentences in accordance to their karma. If they are judged to be sinners, for hundreds or thousands of years, there is no deliverance [from the three realms of suffering]. If they had committed the five sins which cause one to fall into Avici Hell, then for thousands and tens of thousands kalpas, they will be forever suffering.”

“Moreover Elder, for these sinners after their deaths, their families may make vegetarian meal offerings to the Buddha and the Sangha. The families should ensure during the preparation that no food are wasted or thrown away, not even small vegetable leaves or the water used to rinse the rice. Also, no one should eat the food before it have been offered to the Buddha and the Sangha. If someone sneaks even a tiny taste of the offerings, then there is a lack of diligence and the dead will not receive any benefit. For those who are diligent and offered clean food to Buddha and the Sangha, the dead shall receive one-seventh of the merit.”

“Hence Elder, after the passing of their parents or other loved-ones, if sentient beings of Jambudvipa devotedly and diligently make offerings of vegetarian meals, those who do so shall benefit themselves and the dead.”

With that being said, in Trayastrimsas Palace, all of the countless deities and ghosts of Jambudvipa resolved to realize boundless Bodhicitta. The Mahapratbhana Elder paid his respect and withdrew.

Chapter 8: The Praises of King Yama and Others

At that time, the Lord of Hell, King Yama, and countless ghost kings from within Cakravada Mountains arrived at Trayastrimsas where the Buddha was [giving the sermon]. Some of these ghost kings’ [names] were Vicious, Many Evils, Great Quarrel, White Tiger, Blood Tiger, Red Tiger, Misfortune Spreading, the Flying, Lightning Flash Eyes, Wolf Fangs, Thousand Eyes, Animal-Devouring, Rock-Carrying, Blessing Removal, Disaster Administering, Harvest Administering, Wealth Administering, Lord of Domesticated Animals, Lord of Fowls, Lord of Beasts, Lord of Demons, Gestation Administering, Life Administering, Illnesses Administering, Accidents Administering, Three Eyes, Four Eyes, Five Eyes, Chislis, Great-Chislis, Chiliksa, Great-Chiliksa, Anato Ghost King and Great-Anato Ghost King. Each of these and other great ghost kings reside in Jambudvipa along with hundreds of thousands of minor ghost kings. All of them have their charges and jurisdictions. Through the divine power of the Buddha and Ksitigarbha Bodhisattva-Mahasattva, they were all able to arrive at Trayastrimsas and assembled themselves on one side.

At that time, with his palms joined, King Yama knelt down on one knee and said to the Buddha, “World Honored One, through the divine power of the Buddha and Ksitigarbha Bodhisattva-Mahasattva, these ghosts kings and I are able to participate in this great gathering at Trayastrimsas. It allowed us to [receive your teachings and] gain virtuous benefits. However, I do have a minor question which I ask with trepidation. It is my hope that the World Honored One would compassionately answer it.”

The Buddha told King Yama, “You may ask your question. I shall answer it for you.”

King Yama bowed to the World Honored One, then respectfully gazed upon Ksitigarbha Bodhisattva before asking the Buddha, “World Honored One, I [have] observed that Ksitigarbha Bodhisattva tirelessly [toils away] delivering suffering sentient beings through numerous expedient means in the six realms of samsara. This is [a testament to] the unimaginable divine power of the Bodhisattva-Mahasattva. Yet, many of these sentient beings fall back into suffering realms not long after Ksitigarbha Bodhisattva had rescued them. World Honored One, since Ksitigarbha Bodhisattva has such inconceivable divine power, why don’t these sentient beings seek refuge in the virtuous paths and obtain eternal salvation? [Why do they commit sins again, which cause them to fall back into the suffering realms?] I wish the World Honored One would explain this for me.”

The Buddha told King Yama, “The sentient beings of Jambudvipa have stubborn natures which are very difficult to defuse and tame. Thus, [Ksitigarbha] Mahasattva has spent countless kalpas rescuing them one-by-one, including those sinners who fell into hells, therefore enabling them to reach liberation earlier. The Bodhisattva uses expedient methods to liberate them from their fundamental karma. Then, he enables them to realize the events of their past lives. [All these are done to enable them to see the hardships of traveling on the evil paths and to motivate them to seek eternal salvation through Enlightenment]. But, these sentient beings’ evil habits are extremely strong. [After being rescued], it does not take long for many of them to revert back to their previous ways and fall back into the realms of suffering. Therefore, the Bodhisattva still has to deliver them [even] after all these kalpas.”

“This is analogous to people who lost their way and entered into dangerous paths. On these dangerous paths, there are many yaksas, tigers, lions, wolves, venomous snakes, and scorpions. At any instant, the lost people can be killed by these lethal threats. There is a virtuous being who knows about these dangers and how to restrain them. If he encounters these lost people, he would ask them: Why did they enter into these dangerous paths? What methods can they use to restrain these dangers? Upon hearing this, the lost people realize how dangerous their situation is. Immediately, they retreat and plead [for the virtuous person to help them] leave these paths. The virtuous person will lead them out of the dangerous paths and onto safe paths, so they can find peace and tranquility. After reaching the safe paths, the virtuous person will advise the formerly lost people not to travel on the evil paths again. For those who enter evil paths, it is very difficult for them to escape and most lose their lives. [Upon reflecting how dangerous their situations were], the formerly lost are extremely grateful.”

“Before parting ways, the virtuous being will advise the formerly lost people, `If you see people approach evil paths, warn them of the many deadly threats within and warn them that those who enter often lose their lives. Do not let these people go to their deaths.'”

“Such is the great compassion of Ksitigarbha Bodhisattva. He rescues suffering sentient beings and enables them to be reborn into the human or heavenly realms. Upon enjoying the happiness in the human or heavenly realms, they will realize how agonizing the suffering in the evil paths truly is [and be motivated to seek eternal salvation through Enlightenment]. So, after leaving the realms of suffering, they will never return to the evil paths again. They are like the lost people who mistakenly took the dangerous paths. After being led out by the virtuous person, they will never travel on the dangerous paths again. Upon seeing others going toward these dangerous paths, the formerly lost will tell the others about how they had once been lost and mistakenly entered these evil paths. They will tell how fortunate they were to be liberated from it, and that they will never travel on it again.”

“Should these rescued people mistakenly travel on the evil paths again, they will be deluded and will not realize they had traveled on these evil paths before. If they lose their lives and fall into the realms of suffering, Ksitigarbha Bodhisattva will use expedient means to assist them and liberate them again into the human or heavenly realms. Should they yet again become deluded and travel in the evil paths, they may commit such severe offenses that cause them to be confined in hells for indeterminable amount of time.”

At that time, the Vicious Ghost King joined his palms and respectfully said to the Buddha, “In Jambudvipa, my fellow ghost kings are countless in number. Some ghost kings reward people while others punish people. Our responsibilities are all different. [It is the sentient beings’] karma that cause us and our subordinates to roam the world and enforce karmic retributions of punishing the many malicious people and rewarding the few virtuous people. We pass through cities, villages, plantations, and peoples’ homes. [We may find] that there are men or women who perform virtuous deeds, be it as small as hanging prayer banners, offerings of some flowers and incenses to Buddha statues, chanting sutras, or making offerings to just one stanza or phrase of sutras. My fellow ghost kings will respect such people like we would respect the Buddhas of the Three Times. We will also command our subordinates, all of whom possess great power, and the earth deities to protect these people. We will prevent unfortunate incidents, accidents, illnesses, and events contrary to these virtuous people’s wishes from occurring near their homes, much less occurring within their own homes.”

The Buddha praised the great ghost king, “Ah, good, good. If your fellow ghost kings and King Yama can protect virtuous men and women, I shall command the Great Brahma and Sakra (Indra) to protect you and your fellow ghost kings.”

With that being said, the Life Administering Ghost King joined his palms and said to the Buddha, “World Honored One, my charge is to oversee the birth and death of sentient beings in Jambudvipa. It is I who decide when they are born and when they die. I have vowed to benefit these sentient beings. Yet, they do not understand my wishes, so many of them are unable to find peace in either birth or death. Why? The humans of Jambudvipa would do good deeds to gain blessings when they wish to conceive children or when their children are born. Delighted by these good deeds, the local deities protect mothers, unborn fetus, and newborn children, enabling them to attain great tranquility. The protection also benefits their relatives. After these children are born, the family should refrain from killing any living creatures, nor should they kill living creatures for the purpose of mothers’ nourishments. Nor should they consume alcohol or meats, nor play loud music nor indulge in excessive dancing during the gatherings to celebrate the birth. [They should refrain from these acts because] these acts will disturb the peace of the mothers and children. Why? During birth, countless evil ghosts and demons gather near the delivery room, desiring to taste fresh blood. Because I have already commanded the residential and local earth deities to protect these mothers and unborn children, they are able to attain tranquility and benefits. After seeing that the birth has gone smoothly, the families should make offerings to thank the deities. Instead, many of them kill living creatures to prepare feasts for celebratory gatherings. As of result, it create sins for themselves and causes the mothers and children to be harmed.”

“Also, for the people who are about to die in Jambudvipa, regardless whether they are virtuous or evil, I wish to help them avoid the realms of suffering. Of course, I wish to help those who cultivate virtuous roots even more because they assist me in my endeavor (of delivering human beings). Even when these virtuous people of Jambudvipa are dying, hundreds to thousands of evil ghosts and demons will try to delude them. These evil ghosts and demons will assume the forms of the dying people’s parents or relatives and lead them into the realms of sufferings. The situations will be much worse for those beings who committed evil acts.”

“World Honored One, when these men and women in Jambudvipa are on the verge of death, their minds are deluded and are unable to distinguish between good and evil; neither can their eyes see nor can their ears hear. Thus, the dying people’s relatives must make great offerings, recite sutras, and chant the names of Buddhas and Bodhisattvas. These virtuous deeds will enable the dying people to avoid the realms of suffering and disperse the evil ghosts and demons.”

“World Honored One, at the time of their death, if sentient beings are able to hear the name of just one Buddha, Bodhisattva, or hear a stanza or phrase of Mahayana sutra, I observe that these beings will be liberated from minor sins that would have caused them to fall into the realms of suffering with the exception of the five sins causing one to fall into Avici hell.”

The Buddha praised Life Administering Ghost King, saying, “Your great compassion enabled you to make such a great vow of protecting beings at the time of their birth and death. Do not retreat from your oath to protect them at the moment of their birth and assist them to liberate themselves at the moment of their deaths. Enable all of them to liberate themselves and attain peace and tranquility forever.”

The Ghost King replied to the Buddha, “Do not have concern. I shall uphold my vow as long as I exist to protect the sentient beings of Jambudvipa, so at the time of their birth and death, they can attain peace and tranquility. I only wish these sentient beings believe and follow my advise at the time of birth and death. All those who do so will gain liberation and receive great benefits.”

At that time, the Buddha told Ksitigarbha Bodhisattva, “This Life Administering Ghost King has been a great ghost king for thousands of lives, protecting sentient beings at the time of their birth and death. This [powerful ghost form] is not his true form. It is because of this Mahasattva’s great compassion that he appears in the form of a powerful ghost. One hundred seventy kalpas from now, he shall become a Buddha with the title, Nirabhasa Tathagata. The kalpa will be called Peace and Tranquility. His world will be named Pure Abode. His Buddha life span will be countless of kalpas. Ksitigarbha, these are the unimaginable deeds of this great ghost king. The devas and humans delivered by him will also be innumerable.”

Chapter 9: Chanting the Buddhas’ Names

At that time, Ksitigarbha Bodhisattva said to the Buddha, “World Honored One, for the sake of future sentient beings, I shall now expound on methods which will enable them to gain great benefits in their live. I only hope the World Honored One will be willing to listen.”

The Buddha told Ksitigarbha Bodhisattva, “To rescue all of the suffering sentient beings in the six realms of samsara, you compassionately want to expound these unimaginable methods. Now is the right time, for I shall be entering into nirvana soon. You should quickly proceed so you can fulfill your vow early; then, I would not worry about the [deliverance of] present and future sentient beings.”

Ksitigarbha said to the Buddha, “World Honored One, countless asankhyeya numbers of kalpas ago, there was a Buddha in the world with the title of Anantakaya (Boundless Body) Tathagata. After hearing this Buddha’s name, if there are men or women who instantly develop devotions [to this Buddha], then they will be liberated from offenses which would cause them to suffer cycles of life and death for forty kalpas. The blessing will be even greater for those who forge statues of this Tathagata, paint images of him, make offerings to and praise [Him]. Those people will receive boundless blessing.”

“Moreover, as many kalpas as there are sands in the Ganges River in the past, there was a Buddha in the world. His title was Ratnasambhava (Jewel Nature) Tathagata. After hearing this Buddha’s name, if there are men or women who devotedly seek refuge [in this Buddha] in the time to snap one’s fingers, then they shall never regress from the Path to Enlightenment.”

“Additionally, in the past, there was a Buddha in the world with the name of Supreme Padma (Lotus) Tathagata. If there are men or women who hear this Buddha’s name, they shall be reborn thousands of consecutive time into the Six Heavens of Desire. The blessing will be greater for those who recite his name with devotion.”

“Moreover, in the past, inexpressible asankhyeya numbers of kalpas ago, there was a Buddha in the world by the name of Simhananda (Lion’s Roar) Tathagata. After hearing this Buddha’s name, if there are men or women who have a thought of seeking refuge [in this Buddha], then they shall encounter countless Buddhas who will touch their heads and predict their future Enlightenment.”

“Additionally in the past, there was a Buddha called Krakucchanda Tathagata. After hearing this Buddha’s name, if there are men or women who devotedly pay homage and say praises [to this Buddha], then these people will become the Great Brahma in the Bhadrakalpa Assembly of one thousand Buddhas and receive predictions for becoming Buddhas themselves.”

“Moreover in the past, there was a Buddha named Vipasyin Buddha. If there are men or women who hear this Buddha’s name, they shall never fall into the realms of suffering. They also shall often be reborn in the human or heavenly realms to receive superior subtle blessings.”

“Additionally, in the past, as many kalpas ago as all of the sands in innumerable Ganges Rivers, there was a Buddha in the world named Ratnasambhava Tathagata. If there are men or women who hear this Buddha’s name, they shall ultimately not fall into the realms of suffering. They shall often be born into heaven and receive blessings.”

“Moreover, in the past, there was a Buddha with the title Ratnalaksana Tathagata. After hearing this Buddha’s name, if there are men or women who develop devotion [to this Buddha in their hearts], then they shall soon attain the fruition of Arahat-hood.”

“Additionally, in the past, immeasurable asankhyeya numbers of kalpas ago, there was a Buddha in the world with the title Kasayadhvaja Tathagata. If there are men or women who hear this Buddha’s name, they will be liberated from offenses which cause them to enter cycles of life and death for one hundred kalpas.”

“Moreover, in the past, there was a Buddha with the title of Mahabhijna-Sumeru Tathagata. If there are men or women who hear this Buddha’s title, then they shall encounter as many Buddhas as there are sands in the Ganges River. These Buddhas will give them extensive Dharma teaching. Thus, it is certain they will realize Bodhi.”

“Additionally, in the past, there is Sudhacandra Buddha, Sumeru Buddha, Jnanajina Buddha, Vimalanamanraja Buddha, Jnanasaddhi Buddha, Anuttara Buddha, Sughosa Buddha, Purnacandra Buddha, and `Moon Face’ Buddha. There are these inexpressible numbers of Buddhas. For all of the present and future sentient beings, regardless if they are devas or humans, regardless if they are men or women, if they [devotedly] chant [just] one Buddha’s name, [they can generate] immeasurable amount of merit. The benefits will be even greater if they chant many names. Those sentient beings who do so shall attain great benefits during the time of their birth and death. They shall ultimately not fall into the suffering realms.”

“If just one relative of dying people chants the Buddha’s name on the dying people’s behalf, the dying people shall be liberated from their sins with the exception of the five sins that cause one to fall into Avici Hell. Although the five Avici sins are extremely severe and the [sinners] cannot be released even after millions of kalpas, the karmic retribution will be slowly diminished as the result of someone chanting the Buddha’s name on the sinners’ behalf when the sinners were about to die. It will be [even more beneficial] if the sentient beings chant the Buddha’s name for themselves. They shall receive immeasurable amounts of blessings and be liberated from immeasurable numbers of sins.”

Chapter 10: Comparison of Merits Derived from Giving Alms

At that time, through the Buddha’s divine power, Ksitigarbha Bodhisattva-Mahasattva rose from his seat, knelt down on one knee with his palms joined, and addressed the Buddha, saying, “World Honored One, I observe that the alms given by sentient beings in the karmic paths generate different amounts of benefits. Some acts result in blessings for one lifetime to ten lifetimes. Then, there are acts that generate great blessings for hundreds to thousands of lifetimes. I wish the World Honored One would explain to me the reason for this difference.”

At that time, the Buddha told Ksitigarbha Bodhisattva, “Now, at this great gathering in Trayastrimsas Palace, I shall expound the comparable weight of merit generated from alms-giving in Jambudvipa. Listen attentively to my explanation.”

Ksitigarbha Bodhisattva said to the Buddha, “I will gladly listen to your answers.”

The Buddha told Ksitigarbha Bodhisattva, “In Jambudvipa, there are [people with the greatest of earthly blessings, such as] kings, high-ranking government officials, honorable elders, Ksatriyas, Brahmans, and others. They may encounter people [who have the least blessings, such as those] who are the most destitute; or those who are mute, deaf, or blind; or those who have hunchbacks, disabilities, mental retardation, and/or physical deformities. The kings and other [blessed people] may personally give alms to these [least blessed] people with great compassion and smiles with humility. They may motivate others to give alms and console these impoverished or disabled people. For those [aforementioned blessed people] from kings to Brahmans who do so, they shall receive benefits equivalent to that [generated] from giving alms to as many Buddhas as there are sands in hundreds of Ganges Rivers. Why is this so? The reason is [because] these kings and other [with great earthly blessings] have great compassion in their hearts [that they humble themselves from their lofty positions] to help those most impoverished or disabled people. Hence, these kings and other [blessed people] will receive such great blessings in return. For hundred and thousands of lives, they will have ample [amount of the] seven treasures, not to mention food, clothings and other daily necessities.”

“Furthermore, Ksitigarbha, in the future, these [aforementioned blessed people from] kings to Brahmans may come across Buddhist monasteries, stupas, or statues of Buddhas, Bodhisattvas, Arahats, or Pratyeka-Buddhas. If they personally and respectfully make offerings and give alms [to these statues, monasteries, etc], then these kings and other [blessed people] shall [attain the karmic fruitions of] becoming Sakra for three kalpas and receive great blessings. They shall [attain the karmic fruition of] becoming the Great Brahma if they dedicate the merits [from their act of devotion] to the Dharmadhatu (the dharma realm which encompasses everything past, present, and future, including phenomenon undefinable within confines of space and time).

“Additionally, Ksitigarbha, in the future, these [aforementioned blessed people from] kings to Brahmans may encounter old Buddhist monasteries, Buddhist stupas, Buddha statues and sutras that had been severely damaged. These kings and others may resolve to restore these monasteries, stupas, etc. They may personally finance and manage the restoration, or persuade others to make charitable donation to finance or participate in the restoration. [It does not matter] how many people were persuaded to join the effort, be it one or hundreds or thousands who make donations and create karmic affinities. In the future hundreds and thousands of rebirths, everyone who initiated the restoration, from the kings to the Brahmans, shall become Chakravartins (Universal Kings who spread the Buddha-Dharma). Those who are persuaded to participate or make donation shall often be reborn as kings of small countries for hundreds of thousands of lives. If [at the conclusion of repair and restoration,] these kings and other participants of the restoration dedicate these merits to the Dharmadhatu in front of these stupas and monasteries, then these kings and others shall all attain Buddha-hood. The [rewards from the] fruition of these acts are boundless and immeasurable.”

“Moreover, Ksitigarbha, in the future, the [aforementioned blessed people] from kings to Brahmans may encounter [people in need, such as] the old, the sick, or pregnant women. If their hearts are instantly filled with compassion so they provide medicine, food and other necessities which allow these people in need to find peace, the [resulting] benefits and blessings are quite unimaginable. For one hundred kalpas, they shall often be the Lord of Pure Abode Heaven. For two hundred kalpas, they shall be the Lord of the Six Heavens of Desire. Eventually, they shall become Buddhas and shall never fall into realms of suffering. For hundreds and thousands of lives, suffering will not even come near their earshot.”

“Furthermore, Ksitigarbha, in the future, if the [aforementioned blessed people from] kings to Brahmans give alms as outlined in these aforementioned examples, they shall receive immeasurable blessings. If they can further dedicate [these virtuous deeds] to the Dharmadhatu, regardless of how much merits were dedicated, then they shall eventually become Buddhas. There are also the intermediate reward of being Sakra, Great Brahma and Chakravartin. Hence, Ksitigarbha, sentient beings should be persuaded to follow these examples.”

“Moreover, Ksitigarbha, in the future, if virtuous men or women plant some virtuous roots in the Buddha-dharma, be it as light as a hair or dust, the [resulting] benefits will be beyond comparison.”

“Additionally, Ksitigarbha, in the future, there may be virtuous men or women who encounter the statues or images of Buddhas, Bodhisattvas, Pratyeka-Buddhas, or Chakravartins. If they make offerings and give alms to the statues or images, they shall attain immeasurable benefits. They shall often be born in the human and heavenly realm to enjoy great happiness. If they dedicate [these virtuous deeds] to the Dharmadhatu, the benefits [attained by them] will be incomparable.”

“Moreover, Ksitigarbha, in the future, there may be virtuous men or women who come across Mahayana Sutras, or hear only one stanza or phrase of a Sutra. If they devotedly praise, show respect to these sutras, make offerings and give alms with these sutras (provide free copies of these sutras to others), then they shall receive great boundless and immeasurable fruition. If they can dedicate [the resulting merits] to the Dharmadhatu, then the blessings will be incomparable.”

“Furthermore, Ksitigarbha, in the future, there may be virtuous men or women who come across Buddhist monasteries and Mahayana Sutras. If these monasteries and sutras are new, then they make offerings, say praises, and pay respect with their palms joined. If these monasteries and sutras are old or damaged, then they restore it. It does not matter if they do these restorations by themselves or persuade others to assist in the effort. Those who were persuaded to assist shall often be reborn as kings of small nations for thirty lifetimes. Those people who persuade others to repair the damaged [monasteries and sutras] shall be reborn as Chakravartins. In the future, these Chakravartins will instruct these kings of small countries and transform them through the Buddha-dharma.”

“Additionally, Ksitigarbha, in the future, there may be virtuous men or women who plant some virtuous roots in the Buddha-dharma. It may be giving alms, making offerings, or restoring damaged sutras, stupas or monasteries. [These deeds] may even be as small as a strand of hair, speck of dust, grain of sand, or droplet of water. If [they can] dedicate these virtuous deeds to the Dharmadhatu, these people shall gain great merits and receive great happiness in the future hundred of thousands of lifetimes. If they dedicate the virtuous deeds to their relatives or for their own benefits, then they shall only receive happiness for three lifetimes from the fruition of their virtuous deeds. [All these are examples of] giving up one blessing and receiving tens of thousands blessings in return. Hence, Ksitigarbha, these are the causes and effects of giving alms.”

Chapter 11: Earth Deities Protecting the Dharma

At that time, Prithivi (the Supreme Earth Deity) addressed the Buddha, saying, “World Honor One, in the past, I have respectfully gazed upon and paid homage to countless Bodhisattva-Mahasattvas. They all have inconceivable divine power and wisdom [which] provide universal deliverance to all sentient beings. Of all these Bodhisattvas, Ksitigarbha Bodhisattva-Mahasattva has the greatest vow. World Honored One, this is because Ksitigarbha Bodhisattva has great affinity with the [sentient beings of] Jambudvipa. For example, Manjushri, Samantabhadra, Avalokiteshvara, and Maitreya also manifest hundreds of thousands of emanations delivering the sentient beings in the six realms of samsara. Yet, [there is a date which] their vows will be completed. Ksitigarbha Bodhisattva [vows to] deliver all sentient beings in the six realms of samsara. [The length of time to fulfill his] vow [is as indeterminable as] kalpas numbering in all the sands in trillions of Ganges Rivers.”

“World Honored One, I observe that the present and future living beings may construct shrines to Ksitigarbha Bodhisattva out of clay, marble, bamboo, or wood at clean locations on the south side of their residences. Place within these shrines either paintings or statues of Ksitigarbha Bodhisattva made of gold, silver, bronze or iron; then, perform acts of devotion by burning incense, making offerings, paying homage and reciting praises to Ksitigarbha Bodhisattva before these shrines. For those sentient beings who do so, their residences shall be benefited in these ten ways. What are these ten benefits?”

1. The land around the residences will be fertile.
2. The residences will be at peace (undisturbed by spirits or illnesses).
3. The ancestors of these residences’ occupants shall be reborn in heaven.
4. The inhabitants of these residences will have their lives extended.
5. The occupants of these residences will have their wishes fulfilled.
6. Calamities such as flood and fires will not strike these residences.
7. Ghosts and demons who steal away people’s blessings (derived from their merit in previous lives) will be unable to enter these residences.
8. The inhabitants of these residences will not have nightmares.
9. Deities will protect the occupants, both inside and away from these residences.
10. The inhabitants of these residences will often encounter `Causes for Holiness’ [enabling them to gradually reach enlightenment.]

“World Honored One, for the present and future sentient beings, those who perform such offerings at the south side of their residences shall attain these benefits.”

Then, Prithivi again addressed the Buddha, “World Honored One, in the future, there may be virtuous men or women who have both the images and Sutras of Ksitigarbha Bodhisattva in their residences. If they further perform acts of devotion by chanting this Sutra and making offerings to Ksitigarbha Bodhisattva, I shall use my divine power to protect them both day and night. They shall not be harmed by [calamities like] flood or fire; burglars or thieves; or minor or severe accidents. All harmful events shall be avoided.”

The Buddha said to Prithivi, “Few deities can match your great divine power. All the lands of Jambudvipa is under your protection. All of the grasses, trees, sand, rocks, crops, hemp, bamboo, reeds, crops, rice, and gems that comes from the earth, they all come to being by your divine power. You also often praise the benefits provided by Ksitigarbha Bodhisattva [to sentient beings]. [Therefore,] your divine powers and merit are hundreds of thousands of times greater than that of average earth deities.”

“In the future, there may be virtuous men or women who make offerings to [Ksitigarbha] Bodhisattva, chant this Sutra, or [perform] any practice described in this Ksitigarbha Bodhisattva Fundamental Vow Sutra. You must use your divine power to protect and assist these people. Do not let any disaster or unfortunate event to come within their earshot, much less experiencing it themselves. You will not be alone in protecting them. The subordinates of Devarajas, Sakra, and Great Brahma shall protect them as well. Why are these people protected by so many holy, virtuous beings? [This benefit is] the result of paying homage to Ksitigarbha Bodhisattva statues and chanting the Ksitigarbha Bodhisattva Fundamental Vow Sutra. These people shall naturally leave samsara in the future and realize the joy of nirvana. For their [devotions to Ksitigarbha Bodhisattva], they shall receive great protection.”

Chapter 12: Benefits from Admiring [Ksitigarbha’s Statue] and Hearing [Ksitigarbha’s name]

At that time, the World Honored One radiated trillions rays of light (all as pure and exquisite as the Buddha’s White Curl-Mark light) from the Ushnisha (Crown Protrusion symbolizing Supreme Wisdom). Among these were the light of the white ray, great white ray, auspicious ray, great auspicious ray, jade ray, great jade ray, purple ray, great purple ray, indigo ray, great indigo ray, blue ray, great blue ray, red ray, great red ray, green ray, great green ray, golden ray, great golden ray, celebratory cloud (five colors) ray, great celebratory cloud ray, thousand chakras ray, great thousand chakras ray, jewel chakra ray, great jewel chakra ray, solar disc ray, great solar disc ray, lunar disc ray, great lunar disc ray, palace ray, great palace ray, sea cloud (all encompassing) ray, and great sea cloud ray.

After radiating all these light rays, the Buddha proclaimed in wondrous voice to all those assembled, the eight classes of supernatural beings, men, and ghosts, saying, “Today, in Trayastrimsas Palace, hear my praise of Ksitigarbha Bodhisattva for benefiting sentient beings in the human and heavenly realms through expedient means, for all of his inconceivableness (divine power, wisdom, etc), for [guiding sentient beings to] become enlightened, for [guiding sentient beings to] attain the Tenth Level of Bodhisattvahood, for [those who follow the Mahasattva’s teaching] shall never regress from Anuttara-Samyak-Sambodhi (the Supreme Wisdom).

At the conclusion of those words, a Bodhisattva-Mahasattva in the assembly name Avalokiteshvara rose from his seat, knelt down on one knee with his palms joined, and addressed the Buddha saying, “World Honored One, Ksitigarbha Bodhisattva-Mahasattva has great compassion and pity for the sinful, suffering sentient beings. In the trillions of worlds, he has manifested trillions of emanations [to deliver them]. The divine power [demonstrated] and merit [gained by the Mahasattva from delivering all these beings] are inconceivable.”

“I have [long] heard the World Honored One and the countless Buddhas of the Ten Directions together all praising Ksitigarbha Bodhisattva, saying, ‘Even all of the Buddhas of the Three Times cannot express all of his merits.’ Just now the World Honored One has announced [again] to all present that you desire to praise and proclaim the benefits provided by Ksitigarbha Bodhisattva. For the sake of all of the present and future sentient beings, I wish the World Honored One would praise and proclaim Ksitigarbha’s inconceivableness leading, the eight classes of supernatural beings to pay homage and receive blessings.”

The Buddha said to Avalokiteshvara Bodhisattva, “You have great affinity with [the sentient beings in] the Saha World. If the eight classes of supernatural beings, men, women, ghosts, including the suffering beings in the six realms, hear your name, see your images, admire you and praise you, they will not regress from the path to Enlightenment and shall often be born in the human or heavenly realms to receive blessings. When they are nearing the fruition [of achieving Enlightenment], they shall encounter Buddhas and receive predictions for becoming future Buddhas themselves.”

“You have great compassion and pity for sentient beings and the eight classes of supernatural beings. Listen closely to my pronouncement of the great benefits which can be gained from worshipping Ksitigarbha Bodhisattva.” Avalokiteshvara replied, “I am glad to receive your teaching, World Honored One.”

The Buddha told Avalokiteshvara Bodhisattva, “When devas exhibit the fives signs of decay, they have nearly exhausted their heavenly blessings. [They are either on the verge of falling into the human realm] or into the realms of suffering. In the various worlds of present and future, when devas exhibit signs of decay, be they male or female, if they encounter Ksitigarbha Bodhisattva’s images or hear Ksitigarbha Bodhisattva’s name, [then these devas can rescue themselves]. By respectfully gazing upon and paying homage to Ksitigarbha Bodhisattva’s images [just] once, their heavenly blessings shall be increased, enabling them to enjoy great happiness. They will also never fall into the realms of suffering. The blessings will be even greater for those who make offerings of incense, flowers, clothing, food, jewels, or decorative necklaces. The resulting merit and blessings are immeasurable and boundless.”

“Furthermore, Avalokiteshvara, in the various worlds of the present and future, if dying sentient beings in the six realms hear Ksitigarbha Bodhisattva’s name before their deaths, they will not enter into the realms of suffering. The benefits will be even greater if their parents and relatives use [the value of] their possessions, such as homes, money, jewelries, and/or clothing [to commission] the forging or painting of Ksitigarbha Bodhisattva images. [If possible,] let the dying people hear and see that their parents and relatives vowing to offer their belongings to [finance the] forging or painting of Ksitigarbha Bodhisattva images on their behalf.”

“If these dying people’s karmic retributions are such that they were only to be extremely ill, then by the merits of the offerings made on their behalf, they would be cured quickly and have their life spans extended. If these people’s karmic retributions are such that they are to die, then by the merits of the offerings made on their behalf, they shall be reborn into heaven and enjoy blessings. All of the sins and negative karma which would cause them to fall into realms of suffering shall be extinguished.”

“Furthermore, Avalokiteshvara, in the present and future, there may be men or women who lost their parents or siblings when they were in their infancy or when they were under the age of three, five or ten. As they grow older, they miss their deceased loved-ones [dearly] and wonder in which realms their loved-ones have been reborn. These people may paint or forge Ksitigarbha Bodhisattva’s images. Upon seeing Ksitigarbha Bodhisattva’s images or hearing his name, perform one respectful gaze and homage. For one to seven days, whenever they hear his name or see his images, they should gaze on respectfully, pay homage and make offerings without regressing from original intent. If their deceased loved ones had fallen into suffering realms and [sentenced] to remain there for several kalpas because of negative karma, then these deceased shall be liberated because of the merit from the surviving relatives’ actions of painting or forging Ksitigarbha Bodhisattva’s images, respectful gazes and homages. The merits will also enable them to be reborn into the human or heavenly realms to enjoy happiness. If the deceased loved-ones had sufficient merits and were already reborn in human or heavenly realms to receive great happiness, then the merits from the surviving relatives’ actions will increase their `Causes or Holiness’ and enable them to receive boundless happiness.”

“If these people can further devotedly pay homage to Ksitigarbha Bodhisattva’s images and devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times within twenty one days, then Ksitigarbha Bodhisattva will manifest his immeasurable body to tell them where their deceased loved ones have been reborn, or manifest his great divine power in their dreams and personally lead them to see their loved ones in the various worlds.”

“If they can further [devotedly] chant the Bodhisattva’s name one thousand times per day for one thousand days, then Ksitigarbha Bodhisattva shall send the local earth deities to protect them for the rest of their lives. For their present lives, they shall have abundance of clothing and food. They will not suffer from serious illnesses, nor will accidents occur near their homes. Hence, they certainly will not have accident themselves. [Ksitigarbha] Bodhisattva will eventually touch these people’s heads and predict their Enlightenment.”

“Additionally, Avalokiteshvara Bodhisattva, in the future, there may be virtuous men or women who resolve with great compassion to rescue all sentient beings, resolve to cultivate the highest Bodhi, and/or resolve to leave the [three states of mortal existence in the] Trailokya. Upon seeing Ksitigarbha Bodhisattva’s images and hearing his name, they should devotedly seek refuge in Ksitigarbha Bodhisattva, pay homage, and make offerings of incense, clothing, jewels, and/or food. Then, they shall quickly fulfill their resolution and never be obstructed [from achieving their goals].”

“Furthermore Avalokiteshvara, in the future there may be virtuous men or women who have trillions of wishes and seek trillions of assistances. They should immediate seek refuge in Ksitigarbha Bodhisattva. [They should also] pay homage, make offerings to and say praises before Ksitigarbha Bodhisattva statues. Then, all that which they wish and seek shall be attained.”

“Moreover, if they further respectfully request Ksitigarbha Bodhisattva to have great compassion to always protect them, then Ksitigarbha Bodhisattva shall come into their dreams to touch their heads and predict their Enlightenment.”

“Additionally, Avalokiteshvara, in the future, there may be virtuous men or women who have deep appreciation for Mahayana Sutras and, resolve with inconceivable heart, desire to memorize and chant these Sutras. Yet, although they are able to memorize the Sutra studying under the most capable instructors, they quickly forget what they had memorized. Even after many years, they still cannot chant these Sutras. This is caused by these virtuous people’s karmic obstructions from their previous lives that are not yet exhausted. Hence, they are unable to chant these Mahayana Sutras. If such people see Ksitigarbha Bodhisattva’s images and hear Ksitigarbha’s name, they should respectfully seek assistance from the Mahasattva. Then, make offerings of incense, flowers, clothing, food, and antiques (to dignify the shrine) to Ksitigarbha Bodhisattva statues. [Along with these offerings,] place a small cup of clean water before the Bodhisattva’s statues for one day and night. Afterward, join palms to pay homage before taking this cup of water. Drink this water while facing the South (Ksitigarbha Bodhisattva’s residence is in a Southern Pure Land) with a devoted heart. Afterward, abstain from consuming the five pungent plants, alcohol and meats. Do not engage in sexual misconduct, abstain from lying and killing. After one seven-day period or three seven-day periods, these virtuous men or women shall see Ksitigarbha Bodhisattva manifest his immeasurable body in their dreams to give them empowerment. As soon as they awake, they shall [find that they have] gained great wisdom. Upon hearing any Sutra once, it shall be committed into memory and never be forgotten, not even a stanza or phrase.”

“Furthermore, Avalokiteshvara, in the future, there may be people who do not have enough to eat or cloth themselves, who have their hopes dashed, who suffer from many illnesses, who encounter many unfortunate situations causing their homes not to be at peace and their loved ones dispersed, or who suffer bodily harm from many accidents and often suffer from fright in their sleep and dreams. If such people hear Ksitigarbha’s name and see his images, they should devotedly chant Ksitigarbha Bodhisattva’s name ten thousands times. Then, the unfortunate situation faced by these people will be gradually eliminated and they shall attain happiness. They shall have abundance of food and clothing, even enjoying tranquility in both sleep and dreams.”

“Moreover, Avalokiteshvara, in the future, there may be virtuous men or women who because of their livelihood, official business, private matters, [need to] flee from disasters, or because of emergencies [need to] cross [dangerous areas such as remote] mountains, [wild] forests, [treacherous] rivers, [angry] sea, over [a great] flood, or travel on roads known to have unrest (e.g., robberies, shootings, etc). Such people should devotedly chant Ksitigarbha Bodhisattva’s name ten thousand times before embarking. Then, they shall be protected by local ghosts and deities of the routes traveled. They shall be protected at all times on the trip. Even if they should encounter [predatory animals such as] tigers, wolves, or lions and other venomous threats, they will not be harmed.”

The Buddha told Avalokiteshvara, “Ksitigarbha Bodhisattva has great affinity with [the sentient beings of] Jambudvipa. To state all the ways that sentient beings can benefit from seeing his images, hearing his name, and worshipping him, it cannot be completed even after hundreds of thousands of kalpas. Hence, Avalokiteshvara, you should use your divine power to circulate this Sutra, enabling sentient beings in the Saha World to receive blessings for tens of billions of kalpas.”

At that time, World Honored One said these verses:

Contemplating Ksitigarbha’s divine power
Indescribable in kalpas as many as all of Ganges’ sands
In an instant of admiring, hearing, and homage
Boundless benefits generated for those in the realm of deva and man

Be it men, women, nagas, or gods
Blessings exhausted and shall fall into suffering realms
Devotedly seek refuge in the Mahasattva
Life span extended and negative karma dissolved

Losing parents or loved-ones in one’s youth
Don’t know their spirits’ where-abouts
Brothers, sisters, or other loved-ones
Never knowing what they looked like
Forge or paint Mahasattva’s images
Diligently admire and pay homage
Chant Mahasattva’s name for twenty one days
Bodhisattva’s immeasurable body will be displayed
Reveal the loved-ones’ places of rebirth
Even in suffering realms they shall find escape
If practitioners do not regress from original intent
Immediately, their heads shall be touched and Enlightenment predicted

Those resolve to cultivate supreme Bodhi
Including those seeking to leave the suffering of Trailokya
Since they already resolved great compassion
Should first pay homage to Mahasattva’s images
All vows shall be expeditiously accomplished
Negative karma shall never obstruct [their aims]

There are those who resolve to chant Sutras
Resolve to deliver those gone astray
Although resolve such inconceivable vow
What has been read are soon forgotten
Much time and effort wasted
Such people are obstructed by past karma
Hence cannot memorize Mahayana Sutras
Make offerings to Ksitigarbha with incense, flower
Cloth, food, or various antiques
Place clean water before Mahasattva
After one day and night devotedly drink
Resolve devotion and avoid five pungent plants,
[avoid] meat, alcohol, sexual misconduct, and lies
Within twenty one days abstain from killing
Devotedly contemplate Mahasattva’s name
Immediately shall see [Ksitigarbha’s] immeasurable body in their dreams
Awaken and acute ear attained
Upon hearing Sutras just once
Never forget in millions of lives.
It is Mahasattva’s inconceivableness
Enable such wisdom to be gained

Those in poverty and illness
Unfortunate events occurred in homes and loved ones dispersed
Cannot find peace neither in sleep nor dreams
Hopes are dashed and nothing goes their way
Devotedly pay homage to Ksitigarbha statues
All misfortune shall be eliminated
Even attaining peace in both dream and sleep
Protected by gods and ghosts, and abundance of clothing and food obtained

Desire to cross [remote] mountains, forests, or [great] sea
Venomous beasts and many evil-doers [obstruct the way]
Evil gods, evil ghosts and ill winds
Many hardships and anguish [lies ahead]
Devotedly pay homage and make offerings to
Ksitigarbha Bodhisattva Mahasattva’s images
Then, in these [remote] mountains, forests and sea
Aforementioned hazards shall disperse

Avalokiteshvara devotedly listens to my sermon
Ksitigarbha has limitless inconceivableness
Tens of billions of kalpas are not enough
To speak in detail of the Mahasattva’s power
If one should hear Ksitigarbha’s name
Including those who pay homage
Make offerings of incense, flowers, clothing, and food
Offerings result in countless blessings in return
If these merits are dedicated to the Dharmadhatu
One shall ultimately achieve Buddhahood and surpass cycle of life and death
Hence, Avalokiteshvara, you should know
Inform those in the worlds numbering in all of Ganges’s sands

Chapter 13: Entrusting [the Deliverance] of Humans and Devas

At that time, the World Honored One raised his golden colored arm and again touched Ksitigarbha Bodhisattva-Mahasattva’s head. The Buddha then said, “Ksitigarbha, Ksitigarbha, your divine power is [so mighty it is] unthinkable. Your compassion is [so great that it is] incomprehensible. Your wisdom is [so profound that it is] unimaginable. Your eloquent speech [is so excellent that it is] inconceivable. Even if all of the Buddhas of the Ten Directions praise and expound your inconceivable qualities, we cannot fully describe them in millions of kalpas. Ksitigarbha, Ksitigarbha, remember that today in this gathering at Trayastrimsas Palace and before all of the inexpressible trillions of Buddhas, Bodhisattvas, eight classes of supernatural beings, I again entrust in your care all of the devas, humans and other sentient beings. These sentient beings who have not yet broken away from the Trailokya are like children trapped in a burning house. Do not let them fall into the suffering realms for even one day and night, not to mention Avici Hell, from which they will not be able to leave even after trillions of kalpas.”

“Ksitigarbha, the sentient beings in Jambudvipa have capricious wills and natures. The majority of them have evil tendencies. Even if they resolve to be virtuous, it does not take long for them to regress back to their old ways. If they encounter evil influences, their wickedness increases with each additional thought. Because of this, I had manifested trillions of emanations to deliver them in accordance to their [different] temperaments.”

“Ksitigarbha, today I earnestly entrust in your care all of the devas, humans and other sentient beings. In the future, if there are devas, virtuous men or virtuous women who plant some virtuous roots in the Buddha-dharma, even if these roots are as small as a strand of hair, a speck of dust, a pebble of sand, or even a droplet of water, you must use your Dharma power to support these beings; thus, they will gradually cultivate the Supreme Bodhi. Do not let them regress [from the path to Enlightenment].”

“Moreover, Ksitigarbha, in the future, the karmic retributions of devas or men may cause them to fall into the suffering realms. Some may be on the verge of falling or have already fallen into these realms. If these beings recite the name of [just] one Buddha or Bodhisattva, or recite [just] a stanza or a phrase from a Mahayana Sutra, use your divine power to facilitate their expeditious rescue. Manifest your immeasurable body and deliver them from hells. Enable them to be reborn in heaven to enjoy great blessings.”

At that time, the World Honored One said these verses:

The present and future devas, humans and sentient beings
I earnestly entrust them to you
Use your great divine power to expediently rescue
Do not let them fall into various suffering realms.

At that time, Ksitigarbha Bodhisattva-Mahasattva knelt down on one knee with his palms joined and said to the Buddha, “World Honored One, do not have any concern. In the future, if virtuous men or women have just one thought of respect for the Buddha-dharma, I shall use hundreds of thousands of expedient means to rescue them, so they shall quickly find deliverance from the cycle of life and death. The benefits will be greater for those who, with every thought, diligently cultivate after learning various virtuous practices. These people naturally will not regress from the supreme path of Enlightenment.”

At the conclusion of these words, a Bodhisattva in the assembly named Akasagarbha said to the Buddha, “World Honored One, since my arrival at Trayastrimsas to now, I have heard the Tathagata’s praise of Ksitigarbha Bodhisattva’s unimaginable divine power. For the sake of all of the present and future beings, I wish the World Honored One to briefly explain how many types of benefits can be gained by virtuous men and women, including all eight classes of supernatural beings, who hears this Sutra and Ksitigarbha’s name, or respectfully gaze upon and pay homage to his statues.”

The Buddha told Akasagarbha Bodhisattva, “Listen carefully, I shall explain it for you. In the future, there may be virtuous men or women who see Ksitigarbha’s images or hear this Sutra. If they then chant this Sutra, make offerings of incense, flowers, food, clothings, jewels, say praises and pay homage, they shall attain twenty eight types of benefits.”

1. They shall be protected by eight classes of supernatural beings
2. Their accumulated merits will increase daily
3. They shall gather `Causes for their Enlightenment’
4. They shall not regress from the path to Enlightenment
5. Have abundance of food and clothings
6. Do not suffer from illness
7. Will not encounter flood or conflagration
8. Will not be burglarized or robbed
9. Respected by People
10. Receive assistances from gods and ghosts
11. Those who are female will be reborn as male
12. Those who are reborn as female will be daughters of high-ranking officials
13. Be reborn with good appearances
14. Often reborn in heaven
15. Or be reborn as kings
16. Born with great wisdom and have detailed memories of previous lives
17. Attain what they seek
18. Loved-ones shall enjoy happiness
19. All accidents are avoided
20. Forever avoid the suffering realms
21. Always arrive safely at their destinations
22. Enjoy peace in sleep and dream
23. Deceased relatives [who had fallen into suffering shall] leave suffering [realms]
24. Reborn with great amounts of merit
25. Praised by many holy beings
26. Born with wisdom and sharp minds
27 Have great compassion
28 Ultimately attaining Buddhahood.

“Furthermore, Akasagarbha Bodhisattva, if any of the present and future eight classes of supernatural beings hear Ksitigarbha’s name, pay homage to Ksitigarbha’s images, or hear the Ksitigarbha Fundamental Vow Sutra and follow the instructions within the Sutra to say praise and pay homage, then they shall attain seven kinds of benefits.”

1. Expedient entry into the Four Holy Realms
2. Negative karma is extinguished
3. Often receive protection from many Buddhas
4. Never regress from Bodhi
5. Their endowed powers are amplified
6. Possess knowledge of their past lives
7. Ultimately achieve Buddhahood.

At that time, after hearing Shakyamuni Buddha praising and expounding all of Ksitigarbha Bodhisattva’s unimaginable Divine Powers [and the inconceivable vow to rescue sentient beings], all of the attendees from the Ten Directions, including all of the inexpressible numbers of Buddhas, Bodhisattva-Mahasattvas, and eight classes of supernatural beings, exclaimed having never before heard such a sermon. At that time in Trayastrimsas Heaven, immeasurable amounts of incense, flowers, heavenly clothing, and jewels rained down as offerings to Shakyamuni Buddha and Ksitigarbha Bodhisattva. All of the beings in the gathering again gazed on and paid homage. Then, they joined their palms and withdrew.

Translated from Sanskrit into Chinese by Tripitaka Shikshananda
Translated from Chinese into English by Johnny Yu
Dedication: On the behalf of my mother, brother and father, I dedicate all merits generated from this endeavor to the Dharmadhatu. May they expeditiously attain Enlightenment.
Release Date: 11/24/2005
Version 1.00
Permission is granted to re-distribute this translation verbatim for non-profit purposes.

NOTES

[1] Ksitigarbha>>

[2] Dharma Drum Mountain>>

[3] FPMT website>>

[4] Himalayan Art dot org page on Ksitigarbha Bodhisattva>>

Offerings “obtained righteously, and offered “with a pleasant mind” — Dakkhinaavibhangasuttam Sutta of Offerings

Lee Kane — Sat, 30 Mar 2024 19:56:46 +0000

Anathapindika bows before the Buddha. He is famous as the benefactor who donated the Jetavana retreat park to the Buddha and his followers. This valuable offering has great value and merit if it was attained through righteous “right conduct.”

“A vast shower of merit will pour down on a giver.”

–Samyutta Nikaya I.101

Offerings to those in need, and especially offerings to the Buddha, Dharma and Sangha always have skies of merit. If it is within our means, ethically, we have obligation to give, to help and especially to support the Sangha and Dharma. [For the FULL SUTTA on Giving, see below.]

However, a simple water offering, or a donation of food given by a hard-working person has more merit than a treasure given by a person who attained the wealth improperly. If the donor obtains the offering righteously and gives with a pleasant mind, this has vast merit and unbelievable positive karma. If a student offers service to a Dharma teacher or serves the Sangha, or volunteers to work on the Dharma website, this is likewise a vast “sky of merit.”

Alms for the Sangha is a treasured practice that has “skies of merit.”

It isn’t the amount or scale that matters. A grain of rice offered by a person of virtue with a pleasant mind has more value than pounds of gold bullion offered from a non-virtuous donor.

More Quotes on Generosity from Pali Sutta

“The gift of Dharma surpasses all gifts.”
Dhammapada 354

“Some provide from the little they have,
Others who are affluent don’t like to give.
An offering given from what little one has
Is worth a thousand times its value.”
Samyutta Nikaya I.18

“Monks, if people knew, as I know, the fruits of
sharing gifts, they would not enjoy their use without
sharing them, nor would the taint of stinginess obsess the
heart. Even if it were their last bit, their last morsel of
food, they would not enjoy its use without sharing it if
there was someone else to share it with.”
Itivuttaka 18

“If you have little, give a little; if you have a
middling amount, give a middling amount; if you have much,
give much. It is not fitting not to give at all.”
Jataka V.382

In other words, giving to those in need matters, but how we obtain the offerings matters nearly as much, according to the teachings of the Buddha, especially, as stated in the Dakkhinaavibhangasuttam, the Sutta of the Classification of Offerings.

With a Pleasant Mind

Virtuous offerings to the Buddha, Dharma and Sangha — the Three Jewels — are always meritorious — but how those offerings were obtained matters more than their tangible value. Offering with a “pleasant mind” said the Buddha is the most meritorious. Buddha said,

A virtuous donor offers to one without virtues, things obtained righteously, with a pleasant mind.

To give with a “pleasant mind” means to have no doubts as to its virtue — it was obtained without harming any other being. For example, giving food to the monastic Sangha can be considered the highest of offerings, if the food was obtained without harm to another.

The intention is of more value than the tangible worth of the goods. [The full Dakkhinaavibhangasuttam translated to English is below.]

Jason Espada (right) with his teacher Ani Tenzin Palmo. Like Jason, we can strive to serve our teachers, the Dharma, and the broader Sangha community with a virtuous mind.

Donating your time to Dharma activities is very valuable

This is why many teachers value your time above your offerings. If you donate your time generously, without conditions, for the benefit of the Dharma and the Sangha, there can be no doubt of “pleasant mind” and virtue. If you, on the other hand, have no time, and donate “money” — the money still must come from a pleasant mind. It must have been earned wholesomely, through your own hard work, without any malice, negativity or harm to other beings.

A simple offering of incense and prayer is among the most virtuous of offerings.

In other words, if you stole the money for the offering, or earned the commission through a “lying sales pitch” or caused the death or suffering of any being — that money is not donated with a “pleasant mind” or virtue. While putting it to good use, for Dharma causes, may help mitigate the negativity of non-virtuous activities, it is not any where near as valuable as a bowl of water offered by a person with virtuous mind.

In The Sutta of the Classification of Offerings [in full below] Buddha teaches how to classify offerings, and the importance of intention, mind and positive virtue in all offerings.

AlejAndro Anastasio and his Guru Dzogchen Khenpo Choga Rinpoche. Being of service to the Guru is the highest offering.

Water bowl offerings — always a “pleasant mind”

In some Buddhist traditions — such as Tibetan Buddhism — the water bowl offering is considered among the highest of offerings, more precious than a mountain of jewels. The mountain of jewels offering (in the form of a mandala offering, for example) is more often visualized to avoid issues with unethical conduct such as negative livelihood or negative speech or negative conduct.

Why? Because if you must undertake negative activities to buy the jewels for your offering — negative livelihood, or falsehoods or stealing, or simply being “greedy for the merit” — then, you can create more obstacles to your path. Water — readily available with cost in most areas not in a drought situation — is considered the purest offering for this reason.

The simplest and most elegant offering is water. The eight bowls represent the eight sensory offerings, but each is filled with water. The reason we offer water in this practice is it is considered pure. It also recognizes that all people, even someone who has nothing to offer, can generate good karma with offerings. With the exception of areas with shortage of water, generally water is the least expensive offering, accessible to all.

Virtues of offerings depend on “pleasant mind”

To have a “pleasant mind” means to have no doubts as to its virtue. Nothing was killed for the offering. No non-virtuous act was undertaken for the offering. No lies were spoken to obtain the offering. No negative livelihood (stealing, killing, and so on) were required to acquire the offering.

The point of offerings is to overcome the poison of “greed.”In order to appear “generous” to the Three Jewels (make offerings) you mist with “pleasant” and honest mind, believe the offerings are properly obtained.

Simple offerings are often the best to avoid striving and stress. A virtuous mind is important. Here, the offering is light and one apple in a Japanese shrine at Taya Cave in Japan.

“Obtained Righteously”

Shakyamuni Buddha, in the Dakkhinaavibhangasuttam, explains why the virtue of the offering — and the person making the offering — is more important than the offering itself. Offerings “obtained righteously, with a pleasant mind” are the most valuable. He also taught, that offering to the Sangha are of virtually the same merit as offering to the Buddha. In the sutra he teaches:

‘These are the four kinds of purity …

A virtuous donor offers to one without virtues, things obtained righteously, with a pleasant mind,

Believing the results of actions. That offering is purified on the side of the donor.

A not virtuous donor offers to the virtuous, things not obtained righteously, with an unpleasant mind,

Disbelieving the results of actions. That offering is purified on the side of the receiver

A not virtuous donor offers to the not virtuous, things not obtained righteously, with an unpleasant mind,

Disbelieving the results of actions. That offering is not purified on either side.

A virtuous donor offers to the virtuous, things obtained righteously, with a pleasant mind,

Believing the results of actions. I say, that offering brings great results

One not greedy offers to those not greedy, things obtained righteously, with a pleasant mind,

Believing the results of actions. I say, that is the highest material offering.”

Here, a symbolic offering of the sun. Having tangible offerings is not important. Having a virtuous mind and intention is valuable.

Dakkhinaavibhangasuttam

Sutta of the Classification of Offerings

I heard thus:

At one time the Blessed One lived with the Sakyas in Nigrodha’s monastery in Kapilavatthu. Then Mahapajaapati Gotamii taking a set of new clothes approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion.’ The Blessed One said. ’Gotamii, offer it to the Community. When offered to the Community, it will be offered to me as well.’ For the second time Mahapajaapati Gotamii said ‘Venerable sir to make this set of clothes for the Blessed One, I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion.’ For the second time the Blessed One said. ’Gotamii, offer it to the Community. When offered to the Community, it will be offered to me as well.’ For the third time Mahapajaapati Gotamii said ‘Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion.’ For the third time the Blessed One said. ’Gotamii, offer it to the Community. When offered to the Community, it will be offered to me as well.’

Hearing this venerable Ánanda said to the Blessed One. ‘Venerable sir, accept the set of new clothes from Mahapajaapatii Gotami. She was of much help to you, as stepmother, supporter, the one who fed milk, when the Blessed One’s mother died. The Blessed One too was of great help to Mahapajaapati Gotamii Come to the Blessed One she took refuge in the Enlightenment, in the Teaching and the Community. Come to the Blessed One. She abstained from, taking the life of living things, taking what is not given, misbehaving sexually, telling lies and taking intoxicating drinks. Come to the Blessed One Mahapajaapati Gotami got established in unwavering faith in Enlightenment, in the Teaching and the Community. Come to the Blessed One Mahajaapati Gotamii dispelled doubts about the truth of unpleasantness, its arising, its cessation, and the path and method leading to its cessation. Thus the Blessed One was of great help to Mahapajaapati Gotami’

‘That is so. Ánanda, if a person came to another person, took refuge in the Enlightenment, the Teaching and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Ánanda, if a person come to another person, abstained, from taking the life of living things, taking what is not given, misbehaving sexually, telling lies and taking intoxicating drinks.

I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Ánanda, if a person came to another person, is established in unwavering faith in the Enlightenment, the Teaching and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Ánanda, if a person meeting another person, became virtuous. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Ánanda, if a person, met another person and dispelled his doubts about the Enlightenment, the Teaching and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill.

Ánanda, there are fourteen personal offerings that could be made. An offering made to the Thus Gone One, worthy and rightfully enlightened is the first personal offering. An offering made to the silent Enlightened One, is the second personal offering. An offering made to a worthy disciple, [1] is the third personal offering. An offering made to a person fallen to the method of realizing worthiness, [2] is the fourth personal offering. An offering made to a non-returner, [3] is the fifth personal offering. An offering made to a person fallen to the method of realizing the state of non- returning is the sixth personal offering. An offering made to one, returning once, [4] is the seventh personal offering. An offering made to a person fallen to the method of realizing the state of returning once is the eighth personal offering. An offering made to one who has entered the stream of the Teaching is the ninth personal offering. An offering made to a person fallen to the method of realizing the state of entry into the stream of the Teaching is the tenth personal offering. An offering made to one, not greedy and turned away from sensuality is the eleventh personal offering. An offering made to an ordinary virtuous person is the twelfth personal offering. An offering made to an ordinary not virtuous person is the thirteenth personal offering. An offering made to an animal is the fourteenth personal offering. .

Ánanda, of an offering made to an animal the results expected are by hundreds. Of an offering made to an ordinary not virtuous person the results expected are by thousands. Of an offering made to an ordinary virtuous person the results expected are by hundred -thousands Of an offering made to a not greedy one, turned away from sensuality the results expected are by hundred thousand millions. Of an offering made to a person fallen to the method of realizing the state of entry into the stream of the Teaching, the results expected are innumerable and unlimited. What would be the results for offering a gift to a stream entrant of the Teaching? Or one fallen to the method of realizing the state of not returning? Or one who would not return? Or one fallen to the method of realizing worthiness? Or a worthy disciple of the Thus Gone One? Or the silent enlightened One? Or the worthy, rightfully enlightened Thus Gone One?

Ánanda, these seven are the offerings made to the Community. An offering to both Bhikkhus and Bhikkhunis headed by the Blessed One. This is the first offering made to the Community. After the demise of the Blessed One, an offering made to both Bhikkhus and Bhikkhunis. This is the second offering made to the Community. An offering made to the Bhikkhus. This is the third offering to the Community. An offering made to the Bhikkhunis. This is the fourth offering to the Community. An offering made indicating the number of Bhikkhus and Bhikkhunis. This is the fifth offering to the Community. An offering made indicating the number of Bhikkhus. This is the sixth offering to the Community. An offering made indicating the number of Bhikkhunis. This is the seventh offering to the Community.

Ánanda, in the future there will be the last Bhikkhus in the lineage, not virtuous with evil things, wearing yellow strings round their necks. I say, even the results of an offering made to them on account of the Community is innumerable and limitless. I would not tell you, how an offering made to the Community is more fruitful than a personal offering.

Ánanda, there are four kinds of purity in an offering. An offering is pure, on the side of the donor, not the receiver. An offering is pure, on the side of the receiver, not the donor. An offering is neither pure on the side of the donor, nor the receiver. An offering is pure, on the side of the donor, as well as the receiver.

Ánanda, how is the offering pure, on the side of the donor and not the receiver? Here the donor is virtuous with good thoughts, the receiver is not virtuous with evil thoughts. Thus the offering is pure, on the side of the donor and not the receiver.

Ánanda, how is the offering pure, on the side of the receiver and not the donor? Here the receiver is virtuous with good thoughts, the donor is not virtuous with evil thoughts. Thus the offering is pure, on the side of the receiver and not the donor.

Ánanda, how is the offering neither pure on the side of the donor nor the receiver? Here the donor is not virtuous with evil thoughts and the receiver is not virtuous with evil thoughts. Thus the offering is neither pure, on the side of the donor nor the receiver

Ánanda, how is the offering pure on the side of the donor as well as the receiver? Here the donor is virtuous with good thoughts and the receiver is virtuous with good thoughts. Thus the offering is pure, on the side of the donor as well as the receiver.’

The Blessed One said.

‘These are the four kinds of purity and further said

A virtuous donor offers to one without virtues, things obtained righteously, with a pleasant mind,

Believing the results of actions. That offering is purified on the side of the donor.

A not virtuous donor offers to the virtuous, things not obtained righteously, with an unpleasant mind,

Disbelieving the results of actions. That offering is purified on the side of the receiver

A not virtuous donor offers to the not virtuous, things not obtained righteously, with an unpleasant mind,

Disbelieving the results of actions. That offering is not purified on either side.

A virtuous donor offers to the virtuous, things obtained righteously, with a pleasant mind,

Believing the results of actions. I say, that offering brings great results

One not greedy offers to those not greedy, things obtained righteously, with a pleasant mind,

Believing the results of actions. I say, that is the highest material offering.”

Avalokiteshvara Guanyin Pusa Universal Gate Sutra 妙法蓮華經觀世音菩薩普門品 Recited for Benefit of all Beings

Lee Kane — Fri, 29 Mar 2024 00:01:20 +0000

On Special days, such as Guanyin Pusa Avalokiteshvara’s birthday (Marchw 29, 2024, 19th of 2nd lunar month), merit from recitation of Guanshiyin’s sutra, Universal Gate Sutra is multiplied millions of times, extinguishing negative karma. This beautiful recitation is less than 12 minutes. On sacred days, ideally, chant three times and before bed, and on any other day when you need purification, reassurance or the virtue of meritorious sutra recitation.

TO RECITE ALONG: Turn on CC. We also have translations, choose your language. ALSO see transcript of Sutra below.

Video:

This special Sutra, the Lotus Sutra Avalokiteshvara Universal Gate 妙法蓮華經觀世音菩薩普門品 Chapter is important, explaining how Compassion is not limited to a single form, a single sex, or a single concept, but may arise in all spiritual traditions, in all forms of sentient beings, however is best to help suffering beings.

Recited here in English, you can use the Sanskrit name, as we have — Avalokiteshvara अवलोकितस्वर— or any of the translated names, such as Guan Yin 观世音, 觀世音, Guanshiyin Pusa, KuanYin, Chenrezig སྤྱན་རས་གཟིགས, Kannon, Gwaneum 관음, ကွမ်ယင်, อวโลกิเตศวร — and you can also say “He” or “She” with complete confidence. As stated in this very Sutra, She or He appears in countless forms, by countless names, and as both male and female. The face of compassion has no limits. It is for this reason, teachers often say, “all Bodhisattvas arise from Avalokiteshvara.”

This Sutra also explains how the practice of Homage to Avalokiteshvara Bodhisattva or Namo Avalokiteshvara Bodhisattvaya or Namo Guan Shi Yin Pusa is all we need, together with faith, if we need rescue or help from the boundless Bodhisattva of Compassion.

This Sutra is recited as a sacred, purifying and empowering practice on any day. Its merit and purifying benefits are multiplied infinitely on Guan Yin Avalokiteshvara’s three sacred days:

March 29 2024 Guan Yin’s Birthday! (19th day of the 2nd lunar month)
Guan Yin’s Enlightenment Day is July 25, 2024 (on the lunar calendar, the 19th day of the 6th Lunar Month, Lunar June).
November 19 2024 will be Guan Yin’s Renunciation Day (19th day of the 9th lunar month)

For more about these special days, and other practices for these days, see our full written feature on Buddha Weekly: https://buddhaweekly.com/?p=13924

The Universal Gate Sutra is both a stand-alone Sutra and is also known as Chapter 25, the Universal Gate Chapter of the Lotus Sutra.

NOTE: For chanting Namo Avalokiteshvara Bodhisattva we usually add the suffix “ya” For example, if we say “Namo Buddha” it means (more or less) Homage The Buddha. Instead, we chant Namo Buddhaya, and it becomes more “grammatically” correct (in Sanskrit and Pali both): Homage TO the Buddha. Likewise here, if you chant Namo Avalokiteshvara Bodhisattva, it’s more or less correct (so don’t worry if you’ve been doing that), but it means strictly “Homage Avaokiteshvara Bodhisattva” whereas when we chant the more traditional “Namo Avalokiteshvara Bodhisattvaya” it more correctly means “Homage TO Avalokiteshvara Bodhisattva.” (CAPS for emphasis only.)

So, ideally, for a chant or refuge, you’d chant “Namo Avalokiteshvara Bodhisattvaya” if you are doing Sanskrit (for more correct grammar) or “Homage to Avalokiteshvara Bodhisattva” if you’re are doing English (with “to” in English, no need for the “ya”) and “Namo Guan Shin Yin Pusa” if you are doing Chinese, etc. “Ya” at the end of Sanskrit just makes it more “correct” and adds the qualifying “to.”

This is why the refuge chant many of us do each morning is: Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (instead of Namo Buddha). This means “Homage to the Buddha, Homage to the Dharma, Homage to the Sangha.” Without the “ya” it becomes, more or less abbreviated (but somewhat okay): Homage Buddha, Homage Dharma, Homage Sangha. The “to” makes it more explicitly clear we are taking refuge.

Likewise, Namo Avalokiteshvara Bodhisattvaya makes it clear we take refuge in the Great Bodhisattva of Compassion. If you abbreviate it, you might say Namo Avalokiteshvaraya (i.e. if you didn’t use the title Bodhisattva, the ya is suffixed to Avalokiteshara in the same way we take refuge with Namo Buddhaya.) This makes it, more or less Homage to Avalokiteshvara instead of Homage Avalokiteshvara.

Either way, the main aspect is calling out the “name” of the Bodhisattva and taking refuge in his compassionate activity and power.

FULL SUTRA TRANSCRIPT

AT THAT TIME Akshayamati rose from his seat, uncovered his right shoulder, placed his palms together, and facing the Buddha, said, “World Honored One, for what reason is the Bodhisattva Avalokiteshvara called ‘Avalokiteshvara’?”

The Buddha told Akshayamati; “Good son, if any of the limitless myriads of innumerable living beings who are undergoing all kinds of suffering hear of Avalokiteshvara Bodhisattva, and recite his name single-mindedly, Avalokiteshvara Bodhisattva will immediately hear their voices and rescue them.

“If a person who upholds the name of Avalokiteshvara Bodhisattva is in danger from a great fire, the fire will not burn him, all because of this Bodhisattva’s awesome spiritual power.

“If a person being tossed about in the great flood calls out the Bodhisattva’s name, he will find a shallow place.

“If a person ventures on the great sea, an evil wind may toss their boats. But if among them there is even one person who calls out the name of Avalokiteshvara Bodhisattva, they will all be saved from storms and dangers. For this reason, he is called Avalokiteshvara.

“Further, if a person who is attacked calls out the name of Avalokiteshvara Bodhisattva, not even a hair will be harmed.

“If demons and monsters torment a person, if they hear him call out the name of Avalokiteshvara Bodhisattva, all those evil ghosts will not even be able to stare at that person with their evil eyes, how much the less harm him.

“If a person, whether guilty or not, who has been imprisoned calls out the name of Avalokiteshvara Bodhisattva, he will be freed.

“If bandits infest a dangerous road on which a group of merchants travel, but among the merchants there is even a single person who says, ‘Good men, do not be afraid!

You should all single-mindedly recite the name of Avalokiteshvara Bodhisattva. This Bodhisattva bestows fearlessness upon living beings. If you recite his name, you shall surely be saved from these robbers,’

And, if upon hearing that, the merchants all cry out together, ‘Namo Avalokiteshvara Bodhisattva,’ then they will immediately be saved because they recited his name.

“Akshayamati, the awesome spiritual power of the Bodhisattva Mahasattva Avalokiteshvara is as lofty and sublime as that!

“If living beings who have inappropriate desires constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from desire.

“If those who have much hatred constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from hatred.

“If those who are deluded or foolish constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from delusion and foolishness.

“Avalokiteshvara Bodhisattva has great awesome spiritual powers such as these and confers great benefits. Therefore living beings should always be mindful of him.

“If parents seek children, if they prostrate and make offerings to Avalokiteshvara, they will give birth to blessed, virtuous, and wise children who have planted roots of virtue in previous lives and who are regarded and respected by all.

“Avalokiteshvara Bodhisattva has powers such as these. If there are living beings who reverently bow to Avalokiteshvara Bodhisattva, they will be blessed and their efforts will not be in vain.

“Therefore living beings should all receive and uphold the name of Avalokiteshvara Bodhisattva.

“Akshayamati, if a person were to receive and uphold the names of innumerable Bodhisattvas, and in addition were, throughout their lives, to make offerings to them of food, drink, clothing, bedding, and medicine, what do you think—would that good person’s merit and virtue be great or not?”

Akshayamati replied, “Very great, World Honored One.”

The Buddha said, “If another person were to receive and uphold the name of Avalokiteshvara Bodhisattva and bow and make offerings but once, that person’s blessings would be equal to and not different from the other person’s.

The merit could not be exhausted in hundreds of thousands of myriads of eons.

“Akshayamati, one who receives and upholds the name of Avalokiteshvara Bodhisattva obtains the benefit of blessings and virtues as limitless and boundless as those.”

Akshayamati said to the Buddha, “World Honored One, how does Avalokiteshvara Bodhisattva manifest in this world? How does he speak the Dharma for living beings? How does he carry out this work with skillful means?”

The Buddha told Akshayamati, “Good son, if living beings in any world must be saved by means of someone in the body of a Buddha, Avalokiteshvara Bodhisattva will manifest in the body of a Buddha and speak Dharma for them.

“If they must be saved by someone in the body of a Pratyekabuddha, he will manifest in the body of a Pratyekabuddha and speak Dharma for them.

“If they must be saved by someone in the body of a Shravaka or Disciple, he will manifest in the body of a Shravaka or Disciple and speak Dharma for them.

“If they must be saved by someone in the body of a god, he will manifest in the body of a god and speak Dharma for them.

“If they must be saved by someone in the body of a great heavenly general, he will manifest in the body of a great heavenly general and speak Dharma for them.

“If they must be saved by someone in the body of a king, he will manifest in the body of a king and speak Dharma for them.

“If they must be saved by someone in the body of an Elder, he will manifest in the body of an Elder and speak Dharma for them.

“If they must be saved by someone in the body of a layman, he will manifest in the body of a layman and speak Dharma for them.

“If they must be saved by someone in the body of a minister of state, he will manifest in the body of a minister of state and speak Dharma for them.

“If they must be saved by someone in the body of a monk or nun, he will manifest in the body of a monk or nun and speak Dharma for them.

“If they must be saved by someone in the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman, and so forth, he will manifest in such a body and speak Dharma for them.

“If they must be saved by someone in the body of a Vajra-wielding spirit, he will manifest in the body of a Vajra-wielding spirit and speak Dharma for them.

“Avalokiteshvara Bodhisattva has accomplished merit and virtue such as this and, in all manner of forms, manifesting throughout the countless world systems, saving and liberating living beings.

“Therefore you should all single-mindedly make offerings to Avalokiteshvara Bodhisattva. Avalokiteshvara Bodhisattva Mahasattva can, in the midst of fear, crisis, and hardship, bestow fearlessness.

Akshayamati said to the Buddha, “World Honored One, I shall now make an offering to Avalokiteshvara Bodhisattva.”

He then removed his necklace of pearls, its value in the hundreds of thousands of ounces of gold, and offered it to the Bodhisattva, saying, “Benevolent One, accept this Dharma offering, this necklace of precious pearls.”

Avalokiteshvara Bodhisattva refused to accept it.

Akshayamati again said to Avalokiteshvara Bodhisattva, “Compassionate One, out of pity for us, accept this necklace.”

The Buddha then said to Avalokiteshvara Bodhisattva, “You should take pity on Akshayamati and the fourfold assembly, as well as the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth, and accept this necklace.”

Then, out of pity for the fourfold assembly, the gods, dragons, humans, nonhumans, and so forth, Avalokiteshvara Bodhisattva accepted the necklace. He divided it into two parts: one part he offered to Shakyamuni Buddha and the other to the stupa of Many Jewels Buddha.

Such is the self-mastery and spiritual power of Avalokiteshvara Bodhisattva, who roams throughout the suffering worlds “

At that time Ksitigarbha Bodhisattva Guardian of the Earth rose from his seat and said to the Buddha, “World Honored One. If there are those who hear this chapter of Avalokiteshvara Bodhisattva, who learn about the self-mastery of his deeds and the power of his spiritual penetrations as shown in this Universal Door, you should know that the merit and virtue of such people will not be small.”

Here ends the Universal Gate Chapter of the Lotus Sutra. May all beings benefit.

#namoavalokiteshvaraya #namoavalokiteshvara #namoguanshiyinpusa #namoavalokiteshvarabodhisattva

Lotus Sutra Chapter 4: Parable of the “Lost Vagabond Son” — second of seven parables: full English translation

Lee Kane — Wed, 20 Mar 2024 21:59:56 +0000

The parable of the vagabond son and the affluent father who never gives up on him.

“Buddhahood is our inheritance, and the only thing preventing us from claiming that inheritance is ourselves, our own limited view of our ourselves, our low self-esteem, our lack of confidence, our lack of imagination, our sense of inadequacy…”

Quote from Dyomo in a podcast on the meaning of the Parable of the Lost Son.

Editors Note: This is chapter 4 in our ongoing series on the Lotus Sutra, and the second of the seven parables found in the Lotus Sutra. This is the well known parable of the Vagabond Son (representing the aimless disciple) and the patient Father (the Buddha) who disguises himself so he can watch over his unambitious on without him knowing. The parable continues the theme from the Parable of the Burning House in Chapter 3 — found here, if you missed it — where Buddha demonstrates how skillful means are sometimes needed to guide students.

This chapter title synopsizes the gist of the content well: “Belief and Understanding.”

This is an ongoing series, publishing the beautiful English translations of the Lotus Sutra as guided by Venerable Master Hsuang Hua.

If you missed previous chapters, you’ll find them here:

A scene from the famous Dunhuang Magao caves painted in the Five Dynasties period. These are scenes from the Lotus Sutra painted around 10th century CE.

Quick Snapshot Synopsis

The Lotus Sutra is famous for its many parables and metaphors. Many of them are so well known that people just “know them” without realizing they represent a specific teaching in the Lotus Sutra. The story of the Vagabond Son and the caring father who uses skillful means to protect his wayward son is one of these.

In this parable, the affluent father represents the Buddha.
His wayward son is unambitious and has low self-esteem. He represents the unmotivated student of the Buddha with a limited understanding of Dharma. In the parable, the son becomes a vagabond rather than learning skills from his very successful father. He is so intimidated by his family’s mansion that he escapes becoming a wandering person doing odd jobs for people.
The father, who loves and cares for his son, sends two of his retainers, dressed in shabby clothes, to recruit him as a “cleaner” in the mansion. (Since many years have passed and the family has moved, the son doesn’t realize the mansion is his father’s.) The son accepts, believing it is the perfect job for his skills.
To meet his son, surreptitiously, the father disguises himself, and gently encourages his son to work hard and learn. For two more decades, the hard-working son toils, gradually proving himself to the father.
Finally, when the father is about to pass away, the son learns the truth. All of the family treasure are passed on to the son.
Like the father, Buddha teaches students of different capabilities in different ways. The job as a cleaner is a method to help purify the son’s karma. He has always had the heritage as a son, but he had to learn what this meant at his own pace, skillfully guided by the father (Buddha.) In Buddhism, “sons and daughters” of the Buddha doesn’t mean literal sons and daughters; these are his disciples.

Importance of Publishing Sutra

Venerable Master Hsuang Hua said,

“We cannot be negligent in doing this work. We must do our best to carry out our real responsibilities. However much we can do, we should do that much. Let’s keep pressing forward and working. We should take Buddhism as our own responsibility. The propagation of the Buddhadharma should be our personal duty in life.”

In that spirit, we are publishing chapter 4 of his amazing translation of the Lotus Sutra. Publishing Sutra is an important way to preserve and spread the Dharma! It is also an important practice. Recitation of Sutra is an excellent Dharma practice for everyone. In Mahayana Sutra, the Lotus Sutra holds a special place for it’s beautiful, lyrical, complete and brilliant teachings.

妙法莲华经

信解品第四

Belief and Understanding – Chapter 4

尔时慧命须菩提、摩诃迦旃延、摩诃迦叶、摩诃目犍连，从佛所、
闻未曾有法，世尊授舍利弗阿耨多罗三藐三菩提记，发稀有心，欢
喜踊跃，即从座起，整衣服，偏袒右肩，右膝著地，一心合掌，屈
躬恭敬，瞻仰尊颜、而白佛言:

At that time the wise and long-lived Subhuti, Mahakatyayana, Mahakashyapa, Mahamaudgalyayana, having heard from the Buddha, Dharma such as they had never heard before, the bestowal of the prediction of anuttarasamyaksambodhi upon Shariputra, felt it very rare.

They rose from their seats, jumped for joy, straightened their robes, bared their right shoulders, placed their right knees on the ground, single-mindedly put their palms together, inclined themselves respectfully, gazed at the honored countenance and spoke to the Buddha, saying,

‘我等居僧之首，年并朽迈，自谓已得涅盘，无所堪任，不复进求阿耨多罗三藐三菩提。
“We, who dwell at the head of the Sangha and are advanced in years, told ourselves that we had already attained Nirvana and had no further responsibility, and we did not go forward to seek anuttarasamyaksambodhi.”

世尊往昔说法既久，我时在座，身体疲懈，但念空、无相、无作，于菩萨法、游戏神通，净佛国土，成就众生，心不喜乐。
“The World Honored One has, from of old, been speaking the Dharma for a long time. Sitting here all this time, our bodies tired, we have merely been mindful of emptiness, signlessness, and wishlessness, taking no delight in the Bodhisattva Dharmas, in their spiritual penetrations of playfulness, in their purification of Buddhalands, or in their maturation of living beings.”

所以者何。世尊令我等出于三界，得涅盘证，又今我等年已朽迈，于佛教化菩萨阿耨多罗三藐三菩提、不生一念好乐之心。
“What is the reason? The World Honored One has led us to escape the Three Realms and attain certification to Nirvana. Besides, we are now advanced in years and when the Buddha taught the Bodhisattvas of anuttarasamyaksambodhi we did not give rise to even a single thought of longing for it.”

我等今于佛前、闻授声闻阿耨多罗三藐三菩提记，心甚欢喜，得未曾有，不谓于今，忽然得闻稀有之法，深自庆幸，获大善利，无量珍宝、不求自得。’
“Now, in the presence of the Buddha, having heard him bestow upon the Hearers the anuttarasamyaksambodhi prediction, our hearts rejoice enthusiastically and we obtain what we never have had. We never thought that now we would suddenly be able to hear this rare Dharma. We rejoice profoundly, having gained great and good benefit.”

“It is as if, without our seeking them, limitless precious gems had come into our possession.”

‘世尊，我等今者乐说譬喻、以明斯义，
“World Honored One, we would now like to speak a parable to clarify this principle.”

譬若有人，年既幼稚，舍父逃逝，久住他国，或十、二十、至五十岁，
“It is as if there were a person who, in his youth, left his father and ran away, dwelling long in another country, perhaps ten, twenty or even fifty years.”

年既长大，加复穷困，驰骋四方、以求衣食，渐渐游行，遇向本国。
“As he grew older, he became poor and needy and ran about in the four directions in search of clothing and food. Gradually he wandered until he accidentally approached his native land.”

其父先来、求子不得，中止一城。

“His father, from the first, had set out seeking his son but in vain. He settled midway in a city.

其家大富，财宝无量，金、银、琉璃、珊瑚、琥珀、玻璃、珠、等，其诸仓库，悉皆盈溢，多有僮仆、臣佐、吏民，象马、车乘、牛羊、无数，出入息利，乃遍他国，商估贾客、亦甚众多。
His household was one of great wealth, with limitless wealth and jewels, gold, silver, lapis lazuli, coral, amber, crystal, pearls, and other jewels. His granaries and treasuries were overflowing, and he had many servants, ministers and assistants, as well as countless elephants, horses, carriages, cattle, and sheep. The profits from his trade extended to the other countries, and there were also many traders and merchants.”

时贫穷子、游诸聚落，经历国邑，遂到其父所止之城。

“Then the poor son, having wandered through various villages and passed through countries and cities, at last reached the city where his father had settled.”

父母念子，与子离别五十余年，而未曾向人说如此事，但自思惟，心怀悔恨，自念老朽，多有财物，金银、珍宝，仓库盈溢，无有子息，一旦终没，财物散失，无所委付，是以殷勤、每忆其子。复作是念:“ 我若得子、委付财物，坦然快乐，无复忧虑。”’

“The father had always been mindful of his son. Although they had been separated for over fifty years, he had never spoken of the matter to anyone, but merely pondered over it, his heart filled with regret, as he thought,

‘I am old and decrepit. I have much wealth: gold, silver, and precious gems, granaries and storehouses filled to overflowing. Such a pity that I have no son! One day I’m bound to die, and when I do, my wealth will be scattered and lost, for I have no one to bequeath them to.’ This is why he ever earnestly thought of his son. ‘If I could only get my son back, I’d make him heir to my wealth. I’d be contented and happy and have no further worries.’”

‘世尊，尔时穷子、佣赁展转、遇到父舍，住立门侧。遥见其父、踞师子床，宝几承足，诸婆罗门、刹利、居士、皆恭敬围绕，以真珠璎珞、价值千万，庄严其身，吏民、僮仆，手执白拂，侍立左右。

“World Honored One, the poor son then, hiring himself as a laborer here and there, unexpectedly arrived at his father’s house.
Standing by the gate, he saw his father seated on a Lion-seat. His feet were resting on a jeweled footstool, and he was reverently surrounded by Brahmans, Kshatriyas, and laypeople. Necklaces of pearls, their value in the millions, adorned his body.

覆以宝帐，垂诸华幡，香水洒地，散众名华，罗列宝物，出内取与，有如是等种种严饰，威德特尊。穷子见父有大力势，即怀恐怖，悔来至此。
Attendants and servants, holding white whisks, waited on him right and left. Above him was a jeweled canopy hung with flowers and pennants. Fragrant water was sprinkled on the ground, and expensive flowers were scattered about. Precious objects were placed in rows, which were passed out and taken in on leaving and entering. Such were the adornments, and the majesty and authority of his awesome virtue. When the poor son saw his father, possessed of such great power, he was immediately afraid and regretted having come there.

窃作是念:“此或是王、或是王等，非我佣力得物之处，不如往至贫里，肆力有地，衣食易得，若久住此，或见逼迫，强使我作。” 作是念已，疾走而去。’
Secretly he thought, ‘This is perhaps a king, or one equal to a king. This is no place for me to hire myself out. I’d better go to a poor village where there will be room for me to work and where I can easily obtain clothing and food. If I stay here any longer, I may be forced to work.’ And with this thought, he quickly ran off.”

‘时富长者于师子座，见子便识，心大欢喜。即作是念: “Then the wealthy elder, seated on the Lion-seat, seeing his son, recognized him and his heart rejoiced greatly, as he thought,

“我财物库藏、今有所付，我常思念此子，无由见之，而忽自来，甚适我愿，我虽年朽，犹故贪惜。”

‘I now have someone to whom I can bequeath my wealth and treasuries. I have constantly been mindful of my son, but had no way of seeing him. Then, all of a sudden, he came on his own, and my wish has been fulfilled. Although I am old and decrepit I still longed for him with regret.’”

即遣傍人，急追将还。尔时使者，疾走往捉。

“He then sent attendants to follow him and bring him back. Thereupon, the servants quickly apprehended him.

穷子惊愕，称怨、大唤:“我不相犯，何为见捉?”使者执之愈急，强牵将还。
The poor son in alarm shouted in resentment, “I have committed no offense. Why have I been seized?” The servants, with even greater haste, grabbed him and dragged him back.

于时穷子，自念无罪，而被囚执，此必定死，转更惶怖，闷绝躄地。
The poor son thought to himself. ‘I am blameless and yet have been imprisoned. This surely means that I will die,’ and, even more frightened, he fainted and fell to the ground.”

父遥见之，而语使言:“不需此人，勿强将来，以冷水洒面，令得醒悟，莫复与语。”
“The father saw his son from afar and said to the servant, “I do not need this person. Do not force him to come along. Sprinkle cold water on his face to bring him to, but do not speak further with him”

所以者何。父知其子、志意下劣，自知豪贵、为子所难，审知是子，而以方便，不语他人、云是我子。
Why was this? The father knew that his son’s resolve and will were inferior and lowly, and that his own nobility was a source of difficulty to his son. Therefore, although he was certain that this was his son, he expediently refrained from telling anyone, “This is my son.”

使者语之:“我今放汝，随意所趋。”
The servant said to the son, “I now set you free. You may go wherever you wish.”

穷子欢喜、得未曾有，从地而起，往至贫里、以求衣食。’
The poor son was delighted, having gained what he had never had before. He rose from the ground and went to a poor village to seek clothing and food.”

‘尔时长者将欲诱引其子、而设方便，密遣二人、形色憔悴、无威德者:
“Then the elder, wishing to induce his son, set up an expedient and secretly sent two people, haggard and undignified in appearance, saying to them,

“汝可诣彼，徐语穷子，此有作处，倍与汝值。穷子若许，将来、使作。若言、欲何所作，便可语之，雇汝除粪，我等二人、亦共汝作。”
“You may go there and gently speak to that poor one. Tell him there is a place for him to work here where he can earn twice as much. If he agrees, bring him back and put him to work. If he asks what he is to do, tell him, ‘You are being hired to sweep out dung. We two will work along with you.’”

时二使人即求穷子，既已得之，具陈上事。

“Then the two servants sought out the poor son, and when they found him, they told him the above matter in detail.”

尔时穷子先取其价，寻与除粪。其父见子，愍而怪之。

“At that time the poor son first took his salary and then joined them in sweeping away the dung. When the father saw his son, he felt pity and amazement.”

又以他日，于窗牖中、遥见子身，羸瘦憔悴，粪土尘坌，污秽不净。
“Later, on another day, through a window, he saw his son at a distance, thin, haggard, soiled with dung, dirt, and filth.”

即脱璎珞、细软上服、严饰之具，更著粗敝垢腻之衣、尘土坌身，
右手执持除粪之器，状有所畏。语诸作人:“汝等勤作，勿得懈息
。”以方便故，得近其子。
后复告言:“咄、男子，汝常此作，勿复余去，当加汝价。

“He then removed his necklace of beads, his soft upper garments, and his adornments and put on a coarse, worn out, and filthy robe, smeared himself with dirt and holding a dung shovel, looking frightful he addressed his workers, saying,

“All of you, work hard! Do not be lax.” By this device he draws near to his son, to whom he later says, “Hey, my boy! You should stay here and work. Don’t go elsewhere. I will increase your wages.

诸有所需、盆器米面、盐醋之属，莫自疑难，亦有老敝使人、需者相给，好自安意，我如汝父，勿复忧虑。
Whatever you need, be it pots, utensils, rice, flour, salt or vinegar or other such things, don’t trouble yourself about it. I also have an old, worn-out servant you can have if you need him. So put your mind at rest. I am like your father, so have no more worries. 所以者何。我年老大，而汝少壮，汝常作时，无有欺怠、嗔恨怨言，都不见汝有此诸恶、如余作人，自今已后，如所生子。”

Why? I am very old, and you are young and strong. Whenever you are working, you are never deceitful, remiss, angry, hateful, or grumbling. I have never seen you commit such evils as I have other workers. From now on you shall be just like my own son.”

即时长者、更与作字，名之为儿。尔时穷子、虽欣此遇，犹故自谓、客作贱人。
“Just then the elder gave him a name, calling him his son. The poor son, although delighted at this happening, still referred to himself as a lowly worker from outside.

由是之故，于二十年中、常令除粪。

For this reason, for twenty years he was constantly kept at work sweeping away dung.”

过是已后，心相体信，入出无难，然其所止、犹在本处。’ “After this, they trusted one another, and he came and went without difficulty. However, he still stayed in the same place as before.”

‘世尊，尔时长者有疾，自知将死不久。
“World Honored One: At that time, the elder grew sick and knew he would die before long.

语穷子言:“我今多有金银珍宝，仓库盈溢，其中多少、所应取与，汝悉知之，我心如是，当体此意。所以者何。
He said to the poor son, “I now possess much gold, silver, and jewels, and my granaries and storehouses are filled to overflowing. You should know in detail their quantities and the amounts to be received and given. Such are my thoughts, and you should understand what I mean. What is the reason? 今我与汝，便为不异，宜加用心，无令漏失。”

You and I are now no different. You should be even more careful that nothing be lost.”

尔时穷子，即受教敕，领知众物、金银珍宝、及诸库藏，而无希取一餐之意，然其所止，故在本处，下劣之心、亦未能舍。
“At that time, the poor son, having received these instructions, took charge of all the goods, the gold, silver, and precious gems, as well as the granaries and storehouses, and yet he did not long for so much as a single meal. He continued to stay in the same place, still unable to let go of his lowly thoughts.”

复经少时，父知子意，渐已通泰，成就大志，自鄙先心。

“After a short while, the father knew that his son had grown more relaxed, that he had accomplished the great resolve and despised his former state of mind.

临欲终时、而命其子、并会亲、族、国王、大臣、刹利、居士，皆悉已集，即自宣言:
Knowing that his own end was near, he ordered his son to gather together all the relatives, kings, great ministers, Kshatriyas, and lay people. When they had all assembled, he spoke to them saying,

“诸君当知，此是我子，我之所生，于某城中、舍吾逃走，伶俜辛苦、五十余年，其本字某，我名某甲，昔在本城、怀忧推觅，忽于此间、遇会得之，此实我子，我实其父，今我所有一切财物，皆是子有，先所出内，是子所知。

“All of you gentlemen should know that this is my son, begotten by me. In a certain city, he left me and ran away to suffer desolation, poverty, and hardship for over fifty years. His original name was such and such, and my name was such. Long ago, in my native city, I anxiously sought him. Suddenly, here, I have found him again! This is really my son. I am really his father. All of my wealth now belongs to my son, and all that has been paid out and taken in is known by him.”

世尊，是时穷子闻父此言，即大欢喜、得未曾有，而作是念，我本无心、有所希求，今此宝藏自然而至。”’
“World Honored One, when the poor son heard what his father had said, he rejoiced greatly, having obtained what he had never had, and he thought, ‘Originally, I had no thought to seek anything, and now this treasury has come to me of itself.’”

‘世尊，大富长者、则是如来，我等皆似佛子，如来常说、我等为子。
“World Honored One, the great and wealthy elder is the Thus Come One. We are all like the Buddha’s sons.”

“The Thus Come One always says that we are his sons.”

世尊，我等以三苦故，于生死中、受诸热恼，迷惑无知，乐著小法。
“World Honored One, because of the three kinds of suffering, we have suffered much torment in the midst of births and deaths. Deluded and ignorant, we clung to petty dharmas.”

今日世尊，令我等思惟捐除诸法戏论之粪，我等于中勤加精进，得至涅盘一日之价，既得此已，心大欢喜，自以为足，便自谓言:“ 于佛法中勤精进故，所得宏多。”
“Today, the World Honored One has caused us to think about getting rid of the dung of frivolous discussions of the Dharma. We increased our vigor to earn one day’s wage of Nirvana. Having attained this, our hearts rejoiced greatly, and we were content, saying to ourselves that, through our diligence and vigor, what we had gained in the Buddhadharma was plentiful.”

然世尊先知我等心著敝欲，乐于小法，便见纵舍，不为分别、汝等当有如来知见宝藏之分。
“However, the World Honored One, knowing all along that our minds were attached to lowly desires and took delight in petty dharmas, let us go our own way and did not specify to us saying, ‘You are all to have a share in the treasury of the Thus Come One’s knowledge and vision.’”

世尊以方便力、说如来智慧，我等从佛，得涅盘一日之价，以为大
得，于此大乘，无有志求。
我等又因如来智慧，为诸菩萨，开示演说，而自于此无有志愿。所
以者何。

“The World Honored One, using the power of expedient devices, has spoken of the Thus Come One’s wisdom. Having gained from the Buddha the one day’s wage of Nirvana, we took it to be a great attainment; we had no ambition to seek the Great Vehicle. Besides, the wisdom of the Thus Come One had been set forth for the sake of the Bodhisattvas, and so we held no expectations regarding it. What is the reason?

佛知我等心乐小法，以方便力、随我等说，而我等不知真是佛子。

The Buddha knew that our minds took delight in petty dharmas. He used the power of expedients to teach us in the appropriate manner, and we did not know that we were truly the Buddha’s sons.”

今我等方知世尊于佛智慧、无所吝惜。所以者何。

“Now we know that the World Honored One is by no means ungenerous with the Buddha’s wisdom. Why?

我等昔来真是佛子，而但乐小法，若我等有乐大之心，佛则为我说大乘法。
From of old, we truly have been the Buddha’s sons, and yet we delighted only in petty dharmas. If we had thought to delight in the great, the Buddha would then have spoken for us the Great Vehicle Dharma.

于此经中、唯说一乘，而昔于菩萨前、毁呰声闻乐小法者，然佛实以大乘教化，是故我等说、本无心有所希求。今法王大宝自然而至，如佛子所应得者、皆已得之。’ This Sutra speaks of only One Vehicle. In the past, in the presence of the Bodhisattvas, the Buddha had belittled the Hearers who delight in lesser dharmas, but he was actually employing the Great Vehicle in teaching and transforming them.”

“Therefore, we say that originally we had not hoped for or sought anything, and yet now these great jewels of the Dharma King have come to us of themselves. That which the Buddha’s sons should attain, we have already attained.”

尔时摩诃迦叶欲重宣此义，而说偈言:

At that time, Mahakashyapa, wishing to restate this meaning, spoke verses, saying,

我等今日、闻佛音教，欢喜踊跃，得未曾有。

“We, on this day,
Hearing the sound of the Buddha’s teaching, Jump for joy!
Gaining what we never had.

佛说声闻，当得作佛，无上宝聚，不求自得。

The Buddha says that Hearers,
Shall become Buddhas in the future. A cluster of supreme gems,
We have gained, without our seeking.

譬如童子，幼稚无识，舍父逃逝，远到他土，周流诸国、五十余年。
It is like a youth,
Who, young and ignorant,

Ran away from his father
To another distant land,
Roaming from country to country For fifty years and more.

其父忧念，四方推求，求之既疲，顿止一城，

His father, worried about him, Sought him in the four directions Until, tired of the search,
He stopped in a certain city,

造立舍宅，五欲自娱。

Where he built himself a house
And amused himself with the five desires.

其家巨富，多诸金银、砗磲玛瑙、真珠琉璃、

His household was large and wealthy, With much gold and silver, Mother-of-pearl, carnelian,
Real pearls, and lapis lazuli,

象马牛羊、辇舆车乘、田业僮仆，人民众多，

Elephants, horses, cattle, and sheep, Hand-drawn carts, palanquins, and chariots, Husbandmen and servants,
And a multitude of subjects.

出入息利、乃遍他国，

The profits from his trade Extended to the other countries.

商估贾人、无处不有，千万亿众、围绕恭敬，

Traders and merchants
Were present everywhere.
Multitudes in the hundreds of millions Surrounded him reverently.

常为王者之所爱念，群臣豪族，皆共宗重。

And always, by kings,
He was cherished and remembered. The ministers and noble clans
All honored him.

以诸缘故，往来者众，豪富如是，有大力势。

For those reasons,
Those who came and went were many. Such was his nobility, wealth,
And his great authority.

而年朽迈，益忧念子，夙夜惟念，死时将至，

But then, as he grew old and decrepit,
He was filled with worry for his son. Morning and evening, his only thought was, “My time of death is drawing near.

痴子舍我，五十余年，库藏诸物、当如之何。

My foolish son has left me now,
For over fifty years.
The things in my granaries and store-houses, Whatever shall I do with them?

尔时穷子，求索衣食，从邑至邑、从国至国，

Then the poor son, Seeking clothing and food, Went from city to city, From country to country,

或有所得，或无所得，

Sometimes getting something, Sometimes getting nothing.

饥饿羸瘦，体生疮癣，渐次经历，到父住城，

Starving, emaciated,
Covered with scabs,
He went on his way until eventually,
He arrived in the city where his father lived.

佣赁展转，遂至父舍。尔时长者，于其门内、

Hiring himself out along the way,
He finally reached his father’s house. At that time, the elder,
Within his gateway,

施大宝帐，处师子座，眷属围绕，诸人侍卫，

Was covered by a large canopy, And seated on a Lion-throne, Surrounded by his retinue,
And various attendants.

或有计算，金银宝物，出内财产，注记券疏。

Some of them were counting up His gold, silver, and other valuables. His income and expenses were Recorded there on ledgers.

穷子见父豪贵尊严，谓是国王、若国王等，

When the poor son saw his father, Of such nobility and wealth,
He said, “This must be a king,
Or the equal of a king.”

惊怖自怪，何故至此。覆自念言，我若久住，

In fright, he reproved himself, “Why have I come here?”
And further to himself, he said, “If I stay here long,

或见逼迫，强驱使作。思惟是已，驰走而去，

I may be oppressed
And forced to go to work.” Having had this thought, He hurriedly ran off

借问贫里，欲往佣作。

To a poor village, asking To be hired to work.

长者是时、在师子座，遥见其子，默而识之，

Just then, the elder,
Seated on the lion-throne, Saw his son at a distance, And silently recognized him.

即敕使者、追捉将来。穷子惊唤，迷闷躄地， He then commanded his attendants
To seize him and bring him back.
The poor son cried out in alarm,

And fainted, falling to the ground.

是人执我，必当见杀，何用衣食、使我至此。

“These people have caught me!
I shall certainly be killed!
Why, for food and clothing’s sake Did I come to this place?”

长者知子，愚痴狭劣，不信我言，不信是父。

The elder knew that his son
Was foolish and lowly.
“He wouldn’t believe me if I told him He wouldn’t believe that I am his father.

即以方便，更遣余人，眇目矬陋、无威德者，

Then he used an expedient, And sent some other men, One-eyed, squat, and ugly, Lacking awesome virtue.

汝可语之，云当相雇，除诸粪秽，倍与汝价。

“Speak to him,” he said,
“And tell him, ‘You will work with us Getting rid of dung and filth
At twice your normal wages.”

穷子闻之，欢喜随来，为除粪秽，净诸房舍。

When the poor son heard this, He happily followed them back And swept out the dung and filth, Cleaning all the dwellings.

长者于牖、常见其子，念子愚劣，乐为鄙事。

From his window, the elder
Would often watch his son,
Remembering that he was foolish and lowly And enjoyed menial work.

于是长者著敝垢衣，执除粪器，往到子所，

Then the elder
Put on a worn and dirty robe, And, holding a dung shovel, Went to where his son was.

方便附近，语令勤作。既益汝价，并涂足油，

Expediently drawing near to him, He said, “Work with diligence,
For I have increased your wages, And shall give you oil for your feet,

饮食充足，荐席厚暖，如是苦言、汝当勤作，

And your fill of food and drink, And thick, warm bedding.” Thus he spoke sharply saying, “You must work hard!”

又以软语、若如我子。

And then in gentler tones, he added, “You are like my own son.

长者有智，渐令入出，经二十年，执作家事，

The elder, in his wisdom,
Eventually allowed him to come and go.
For a period of twenty years,
He was put in charge of household business.

示其金银、真珠玻璃、诸物出入，皆使令知。

He showed him his gold, silver,
Real pearls and crystal.
The income and expense of all these things, He was caused to know.

犹处门外，止宿草庵，自念贫事，我无此物。

And yet the son still lived outside the gate, Dwelling in a grass hut
Thinking of his poverty:
“None of these things are mine.

父知子心，渐已广大，欲与财物，即聚亲族、国王大臣、刹利居士。
The father knew his son’s mind
Gradually had expanded,

And wishing to give him wealth, He gathered together his relatives, The kings, and great ministers, The Kshatriyas and lay people.

于此大众，说是我子，舍我他行、经五十岁，

In the midst of this great assembly , He said, “This is my son.
He left me and went away
Fifty years ago.

自见子来、已二十年，昔于某城，而失是子，

And it has been twenty years Since I saw him return.
Long ago in a certain city
I lost my son.

周行求索，遂来至此。凡我所有、舍宅人民，悉以付之，恣其所用。
Searching for him everywhere,
I came to this place.

Everything that I own,
My houses and servants,
I bequeath it all to him
That he may use it as he pleases

子念昔贫，志意下劣，今于父所、大获珍宝，

The son, recalling his former poverty And his lowly intentions.
Who now, in his father’s presence Had obtained these precious jewels,

并及舍宅、一切财物，甚大欢喜，得未曾有。

And these dwelling places,
And all such wealth,
Greatly rejoiced,
Having gained what he’d never had.

佛亦如是，知我乐小，未曾说言，汝等作佛，

The Buddha in the same way Knew our fondness for the petty. And so he never said to us,
“You shall become Buddhas.”

而说我等，得诸无漏，成就小乘、声闻弟子。

Instead he said that we
Could attain cessation of all outflows, Realize the lesser vehicle,
And become Hearer Disciples.

佛敕我等，说最上道，修习此者，当得成佛。

The Buddha has instructed us
To speak of the unsurpassed Path,
And spoken of those who practice it
As being able to accomplish Buddhahood.

我承佛教，为大菩萨，以诸因缘、种种譬喻、若干言辞、说无上道。
Receiving the Buddha’s teaching, we
For the sake of the Great Bodhisattvas,

Use causes and conditions, Various analogies,
And numerous expressions
To speak of the unsurpassed Path.

诸佛子等、从我闻法，日夜思惟，精勤修习。

All the Buddha’s disciples,
Having heard from us this Dharma, Think upon it day and night,
And diligently practice it.

是时诸佛，即授其记，汝于来世、当得作佛，一切诸佛，秘藏之法，
Thereupon, all the Buddhas,
Then bestow predictions upon them,

Saying, “You, in future age,
Shall become Buddhas.”
This is the secret store of Dharma, Of all the Buddhas.

但为菩萨，演其实事，而不为我，说斯真要。

Only for the Bodhisattvas
Are such real matters set forth.
And not for our sakes
Have such true essentials been spoken.

如彼穷子、得近其父，虽知诸物，心不希取。

Just as the poor son.
Drew near his father, and
Although he knew of all his possessions,
In his heart he held no hope of getting them,

我等虽说，佛法宝藏，自无志愿，亦复如是。

In just the same way,
Even though we have spoken
Of the Buddhadharma’s precious store, We personally never aspired to it.

我等内灭，自谓为足，唯了此事，更无余事。

Having attained inner-extinction, We thought this sufficient,
For having completed this,
There was nothing else to be done.

我等若闻，净佛国土，教化众生，都无欣乐。

And even if we had heard
Of purifying Buddhalands,
And teaching and transforming living beings, We’d have taken no delight therein.

所以者何，一切诸法，皆悉空寂，无生无灭，无大无小，无漏无为，
And for what reason?
All dharmas are

Completely empty and still,
Neither produced nor destroyed, Neither great nor small,
Without outflows and unconditioned.

如是思惟，不生喜乐。我等长夜，于佛智慧，

Reflecting in this way,
We did not give rise to joy. During the long night,
We had no craving or attachment

无贪无著，无复志愿，而自于法、谓是究竟。

For the Buddha’s wisdom, Nor did we aspire to it,
Yet, as to Dharma, we Claimed we had the ultimate.

我等长夜、修习空法，得脱三界，苦恼之患，住最后身、有余涅盘。
All through the long night,
We practiced and cultivated the Dharma of emptiness. Having won release from the triple world

With its suffering, distress and calamities, We dwell within our final bodies,
In nirvana with residue.

佛所教化，得道不虚，则为已得，报佛之恩。

According to the Buddha’s teaching, We attained the Way which is not false, And we assumed that we had
Thereby repaid the Buddha’s kindness.

我等虽为，诸佛子等，说菩萨法、以求佛道，而于是法、永无愿乐。
Although we, for the sake
Of the Buddha’s disciples spoke

Of the Bodhisattvas Dharma,
With which they should seek Buddhahood, Still in this Dharma,
We never took delight at all.

导师见舍，观我心故，初不劝进、说有实利。

Our master saw this and let things be, Because he saw into our hearts,
And so, at first, he did not encourage us By telling of the real advantage.

如富长者，知子志劣，以方便力、柔伏其心，

Just as the wealthy elder

Understand the son’s low esteem

Used the power of expedients To bring his mind under control,

然后乃付，一切财物。佛亦如是、现稀有事

And afterwards gave to him All of his valuables,
The Buddha in the same way Manifests rare things,

知乐小者，以方便力、调伏其心，乃教大智。

But for those who delight in the small, He uses the power of expedients
To brings their minds under control, Only then teaching the greater wisdom

我等今日、得未曾有，非先所望，而今自得，

On this day, we
Have gained what we never had! That for which we lacked hope, We now have attained.

如彼穷子，得无量宝。世尊我今，得道得果，于无漏法、得清净眼。
Just as the poor son
Gained limitless treasure,

O World Honored One, now
We’ve obtained the Path and its fruits. Within the non-outflow Dharma We’ve gained the eye, pure and clear.

我等长夜、持佛净戒，始于今日，得其果报，

During the long night, we
Maintained the Buddha’s pure morality But only on this day,
Have we gained this reward.

法王法中、久修梵行，今得无漏、无上大果。

In the Dharma Kings’s Dharma,
Long have we cultivated Brahman conduct. Now we’ve obtained that non-outflow, The unsurpassed, great fruition.

我等今者、真是声闻，以佛道声、令一切闻。

Now we are all
Truly Hearers.
And taking the sound of the Buddha’s Way, We cause all to hear it.

我等今者、真阿罗汉，于诸世间、天人魔梵，普于其中、应受供养。
Now we are all
Truly Arhats,

And in all the world,
With its gods, people, maras and Brahmas, Everywhere among them
We are worthy of receiving offerings.

世尊大恩，以稀有事，怜愍教化、利益我等，

The World Honored One in his great kindness, Uses this rare thing,
To pity, teach.
And benefit us,

无量亿劫、谁能报者。

Throughout limitless millions of eons. Who could repay him?

手足供给，头顶礼敬，一切供养，皆不能报。

Giving one’s hands and feet, Bowing reverently in obeisance, Whatever offering one makes, Never repays him.

若以顶戴，两肩荷负，于恒沙劫、尽心恭敬，

If one bore him on one’s head,
Or carried him upon one’s shoulders,
For aeons as numerous as the Ganges’ sands, Exhausting one’s mind in reverence-

又以美膳、无量宝衣、及诸卧具、种种汤药，

Or further, if one used delicacies, And limitless valuable clothing, And all types of bedding,
And various medicines,

牛头栴檀、及诸珍宝、以起塔庙，宝衣布地， Ox-head sandalwood,
And various precious gems,
Or stupas and temples

Covering the ground with valuable cloth,

如斯等事，以用供养，于恒沙劫，亦不能报。

And if with such things as these,
One made offerings
Throughout aeons as numerous as the Ganges’ sands, One still never repays him.

诸佛稀有、无量无边、不可思议、大神通力，

The Buddhas are rare indeed. Limitless and boundless,
Yes, inconceivable is the power,
Of their great spiritual penetrations.

无漏无为，诸法之王，能为下劣、忍于斯事，取相凡夫，随宜为说。
Without outflows, unconditioned,
They are kings of all the Dharmas.

For the sake of lesser beings,
They bear up under this work.
To common folks who grasp at mark, They teach what is appropriate.

诸佛于法，得最自在，知诸众生，种种欲乐、

The Buddhas have, within the Dharmas, Attained to the highest comfort.
They understand all living beings’ Various desires and delights,

及其志力，随所堪任，以无量喻、而为说法，

As well as the strength of their resolve, According to what they can bear, Using limitless analogies,
They teach them the Dharma,

随诸众生，宿世善根，

In accord with living beings’ Wholesome roots from former lives.

又知成熟、未成熟者，种种筹量，分别知已，于一乘道、随宜说三。
And knowing those who have matured,
And those who have not yet matured,

Through such calculations,
They discriminate and understand, And in the pathway of One Vehicle, They appropriately speak of three.

Remembering Acchariya Abbhuta Sutta: “Wonderful And Marvelous” Qualities of the Buddha on Buddha’s Day of Miracles

Lee Kane — Wed, 21 Feb 2024 05:51:40 +0000

Buddha’s wonderful birth.

Saturday February 24, 2024 we celebrate Buddha’s Day of Miracles. Although it celebrates the 15 Days of Miracles Buddha performed on one occassion, his entire life was a marvelous spectrum of miracles. One early Sutta described the Wonderful and Marvelous Qualities of the Buddha, starting from his miraculous birth and describing all of his wondrous qualities.

[Full translated Sutta below.]

This sutra is a wonderful “recap” of some of the early miracles and wonders of the Buddha. His life began as a miracle: “Mindful and fully aware the Bodhisattva passed away from the Tushita heaven and descended into his mother’s womb.”

Celebrate the miracles and wonders of Shakyamuni Buddha and the Dharma on Saturday February 24. May all beings benefit!

Buddha in Tushita heaven.

Acchariya Abbhuta Sutta

Wonderful And Marvelous

Thus have I heard:
On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park.

Now a number of Bhikkhus were sitting in the assembly hall, where they had met together on returning from their alms-round, after their meal, when this discussion arose among them: “It is wonderful, friends, it is marvelous, how mighty and powerful is the Tathágata! For he is able to know about the Buddhas of the past—who attained to final Nibbána, cut the tangle of proliferation, broke the cycle, ended the round, and surmounted all suffering—that for those Blessed Ones their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state of concentration was thus, their wisdom was thus, their abiding in attainments was thus, their deliverance was thus.”

When this was said, the venerable Ánanda told the Bhikkhus: “Friends, Tathágatas are wonderful and have superb qualities. Tathágatas are marvelous and have splendid qualities.”

However, their discussion was interrupted; for the Blessed One rose from meditation when it was evening, went to the assembly hall, and sat down on a seat made ready. Then he addressed the Bhikkhus thus: “Bhikkhus, for what discussion are you sitting together here now? And what was your discussion that was interrupted?”

“Here, Venerable Sir, we were sitting in the assembly hall, where we had met together on returning from our alms-round, after our meal, when this discussion arose among us: ‘It is wonderful, friends, it is marvelous…their deliverance was thus.”

When this was said, Venerable Sir, the Venerable Ánanda said to us: ‘Friends, Tathágatas are wonderful and have superb qualities. Tathágatas are marvelous and have splendid qualities.’ This was our discussion, Venerable Sir, that was interrupted when the Blessed One arrived.”

Then the Blessed One addressed the Venerable Ánanda: “That being so, Ánanda, explain more fully the Tathágatas wonderful and marvelous qualities.”

According to Sutra Baby Buddha took seven steps to each of the directions immediately after his miraculous birth.

“I heard and learned this, Venerable Sir, from the Blessed One’s own lips: ‘Mindful and fully aware, Ánanda, the Bodhisattva appeared in the Tushita heaven.’ That mindful and fully aware the Bodhisattva appeared in the Tushita Heaven – This I remember as a wonderful and marvelous quality of the Blessed One.‘

I heard and learned this from the Blessed One’s own lips: Mindful and fully aware the Bodhisattva remained in the Tushita Heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘For the whole of his life-span the Bodhisattva remained in the Tushita heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘Mindful and fully aware the Bodhisattva passed away from the Tushita heaven and descended into his mother’s womb.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva passed away from the Tushita heaven and descended into his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared in the world with its gods, its Maras, and its Brahmas, in this generation with its recluses and Brahmans, with its princes and its people. And even in those abysmal world interspaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make the their light prevail—there too a great immeasurable light surpassing the splendor of the gods appeared. And the beings born there perceived each other by that light: “So other beings, indeed, have appeared here.” And this ten-thousand-fold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendor of the gods appeared.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

Buddha teaching the monks.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, four young deities came to guard him at the four quarters so that no humans or non-humans or anyone at all could harm the Bodhisattva or his mother.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, she became intrinsically virtuous, refraining from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wines, liquors, and intoxicants, which are the basis of negligence.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, no sensual thought arose in her concerning men, and she was inaccessible to any man having a lustful mind.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva had descended into his mother’s womb, she obtained the five cords of sensual pleasure, and furnished and endowed with them, she enjoyed herself with them.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘when the Bodhisattva had descended into his mother’s womb, no kind of affliction arose in her; she was blissful and free from bodily fatigue. She saw the Bodhisattva within her womb with all his limbs, lacking no faculty. Suppose a blue, yellow, red, white, or brown thread were strung through a fine beryl gem of purest water, eight-faceted, well cut, and a man with good sight were to take it in his hand and review it thus: “This is a fine beryl gem of purest water, eight-faceted, well cut, and through it is strung a blue, yellow, red, white, or brown thread;” so too when the Bodhisattva had descended into his mother’s womb…she saw the Bodhisattva within her womb with all his limbs, lacking no faculty.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘Seven days after the birth of the Bodhisattva, his mother died and reappeared in the Tushita heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘other women give birth after carrying the child in the womb for nine or ten months, but not so the Bodhisattvas mother. The Bodhisattvas mother gave birth after carrying him in her womb for exactly ten months.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘other women give birth seated or lying down, but not so the Bodhisattvas mother. The Bodhisattvas mother gave birth to him standing up.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, first gods received him, then human beings. This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: When the Bodhisattva came forth from his mothers womb, he did not touch the earth. The four young gods received him and set him before his mother saying: “Rejoice, oh Queen, a son of great power has been born to you.” This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, he came forth unsullied, un-smeared by water or humors or blood or any kind of impurity, clean and unsullied. Suppose there were a gem placed on Kasi cloth, then the gem would not smear the cloth or the cloth the gem. Why is that, because of the purity of both! So too when the Bodhisattva came forth…clean and unsullied.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, two jets of water appeared to pour from the sky, one cool and one warm, for bathing the Bodhisattva and his mother.’ This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: “As soon as the Bodhisattva was born, he stood firmly with his feet on the ground; then he took seven steps north, and with a white parasol held over him, he surveyed each quarter and uttered the words of the Leader of the Herd: “I am the highest in the world; I am the best in the world; I am the foremost in the world. This is my last birth; now there is no renewal of being for me. This too I remember as a wonderful and marvelous quality of the Blessed One.

“I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisattva came forth from his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared in the world with its gods, its Maras, and its Brahmas, in this generation with its recluses and Brahmins, with its princes and its people. And even in those abysmal world inter-spaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make their light prevail – there too a great immeasurable light surpassing the splendor of the gods appeared. And the beings born there perceived each other by that light: “So other beings, indeed, have appeared here.” And this ten-thousand-fold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendor of the gods appeared.’ That when the Bodhisattva came forth from his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared… this too I remember as a wonderful and marvelous quality of the Blessed One.”

“That being so, Ánanda, remember this too as a wonderful and marvelous quality of the Tathágata: Here Ánanda, for the Tathágata feelings are known as they arise, as they are present, as they disappear; perceptions are known as they arise, as they are present, as they disappear; thoughts are known as they arise, as they are present, as they disappear. Remember this too, Ánanda, as a wonderful and marvelous quality of the Tathágata.”

“Venerable sir, since for the Blessed One feelings are known as they arise, as they are present, as they disappear; Perceptions are known as they arise, as they are present, as they disappear; Thoughts are known as they arise, as they are present, as they disappear – this too I remember as a wonderful and marvelous quality of the Blessed One.”

That is what the venerable Ánanda said. The Teacher approved. The Bhikkhus were satisfied and delighted in the venerable Ánanda’s words.

Tara’s Great Dharani and the Sutra of Tara Who Protects from the Eight Fears: in Tara’s Own Words

Lee Kane — Thu, 08 Feb 2024 05:53:15 +0000

Tara’s vast popularity in Mahayana Buddhism — as both Bodhisattva and Buddha — is easy to understand. Not only is she a “Mother” — a mother deity and the “Mother of All Buddhas” — but she also protects us from the Eight Dangers or Fears, including diseases and epidemics.

How important is Tara? It was at Tara’s urging that the great Atisha left India to go to Tibet and brought the Dharma. It was Tara who challenged great Naropa with the question: “Do you understand the words or the sense?” The Mahsiddha Surya Gupta received teachings on the 21 Taras directly from Tara. The great Enlightened Padmasambhava himself brought Tara practice to Tibet. Countless Mahasiddhis and Yogis in India, Tibet and Nepal relied on Tara.

In other words, her practice is much more than mundane protection from dangers in our daily lives. (Although, to see Tara in action overcoming “attackers” see the beautiful painting below of the monk rescued by Tara from his attackers.)

NOTE: In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears below along with the Great Dharani of Tara’s Sutra.
For other features on Tara, please see our special feature section, with many other in-depth feature stories>>

The Sutra of Tara Who Protects from the Eight Fears is important as a Sutra — Tara’s own beautiful, hopeful, evocative and powerful words.

As explained by Martin Wilson in his wonderful book In Praise of Tara:

“Tara’s beautiful sermon concisely presents this basic situation and outlines the levels of Dharma practice that lead out of it. Having made plain the futility of merely reciting mantras while one neglects to follow impeccably the conduct that must go with them, She delivers a Dharani that will help one’s practice if one uses it right.” [1]

The Great Dharani of the Sutra of Tara

This Dharani is the most protective of Dharanis:

OM NAMO ARYA-AVALOKITESVARAYA

BODHISATTVA

MAHASATTVA

MAHA- KARUNIKAYA

TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN

PRADUSTAN MAMA KRTE

DZAMBHAYA

STAMBHAYA

MOHAYA

BANDHAYA

HUM HUM HUM

PHAT PHAT PHAT SVAHA

MAMA ARYAVALOKABHAYA NARA

BODHISATTVA MAHASATTVANI

ADHISTHANA

ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA

SUDDHE VISUDDHE

SHODHYAYA VISHODHAYA HUM PHAT SVAHA

There are also countless Tantras dedicated to Tara. This sutra is actually found in the Kangyur (which means, “Translation of the Word”) and is incredibly important to Tibetan Buddhists and Buddhists in Nepal and India.

A cropped section of a stunning thangka by Jampay Dorje (Ben Christian). See this feature interview with this amazing artist in Buddha Weekly>>

In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears. Sutra recitation is a pre-eminent practice in Mahayana Buddhism. What better way to bring Tara’s protective Enlightened energy into your life than to recite her short sutra daily? Or, for those in a rush, the Great Dharani of the Tara Sutra (above.)

For other features on Tara, please see our special feature section, with many other in-depth feature stories>>

Green Tara on a lotus is visualized with one leg outstretched — ready to leap to the aid of people in trouble. Above her head is her own guru Amitabha Buddha.

The Sutra of Tara — the Root of Her Popularity

The Sūtra of Tārā Who Protects from the Eight Fears (Skt. tārā ṣṭaghoratāraṇī sūtra, Tib. སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་, drolma jikpa gyé jikpa gyé lé kyobpé do, Wyl. sgrol ma ‘jigs pa brgyad las skyob pa’i mdo) — is the root of Her popularity. Tibetan Buddhists around the world, by the millions, start their day with Tara practice.

Hers is the first practice and mantra of the day. It’s easy to understand why. As we start a new day in danger-filled Samsara, what is more important than protection from our many fears? Think of it as breakfast with Mom. Nourished with the Dharma, and reassured that the Mother Buddha is on our side, we can get through our hectic day. The other reason Her practice comes first is we honour her by not eating meat. Since most of us cannot be full-time vegetarians, we “cheat” by remaining meat-free until after we meditate with Mother Tara. It’s the least we can do karmically. (And, for those who can stay meat-free, Tara smiles.)

Why fears are so important in Buddhism

Dangers and fears we understand instinctively in our mundane lives — but they are also the causes of our obstacles in our Mahayana Bodhisattva aspiration of Enlightenment for the benefit of all sentient beings. If we can overcome these fears and dangers, we can potentially achieve the goal of realizations.

In this classical painting of Green Tara, she is shown rescuing a monk from attackers.

The Eight Fears are the causes of our suffering — and they are also what prevents our realizations. At some level all Buddhist practices — from renunciation through to Lamrim practices and on to Highest Yoga Tantra — all rely on removing our fears and obstacles.

This makes Tara so vital. All Bodhisattvas are compassionate. Tara Herself sprang symbolically from the tears of the World Lord Avalokiteshvara, the Compassionate Bodhisattva. She vowed to help him in his mission to free all suffering sentient beings from Samsara. She is, in fact, an emanation of the Great Lord Chenrezig. She is, as suggested by her green colour, the Activity of all the Buddha’s compassion. What is Her activity? Saving us from the Eight Dangers, the Eight Fears — which are to be understood on two levels: mundane fears and dangers, and the ultimate spiritual fears and dangers.

The Mahasiddha Surya Gupta and Taras.

The Eight Fears, including Epidemic Diseases

In the Sutra, verse 26, the eight fears are listed:

“Protector from the eight dangers – Lions, elephants and fire,Serpents, robbers, water, plagues and demons [pisacas] – homage to You!”

These fears can certainly be taken as literal since protection is vital to our lives — and therefore our practice and our Mahayana mission — but they have a second layer of meanings. Lions can generally mean a wild animal. But it also means “pride.” Our own pride is the cause of many of our obstacles, the root of our ego issues. In commentaries, the eight fears conquered by Tara are aligned with our internal obstacles:

Lions represent “pride”
Elephants stand for “ignorance”
Fire is “anger” — one of the greatest obstacles to Dharma practice
Serpents are “envy”
Robbers are “wrong views” — the rob us of the opportunity to attain Enlightenment
Water (often described as Floods) is “attachment”
Plagues (disease) — in some Tantras it’s prison, but in the root Sutra it’s Plague or Epidemic — which stands for “avarice.”
Demons (pisacas) [2] which is aligned with “doubt.”

The translator of the Sutra, Martin Wilson comments:

“The function of Tara from which the Sutra takes its title is mentioned only in verse 26… The only difference from what is now a standard list is ‘plagues’ or epidemic diseases instead of prison.”

Thangka depicting Mother Tara and the 21 Taras according to the Surya Gupta tradition. For a feature story (three part super feature) on the 21 Taras according to Surya Gupta, see>>

Arya’s own beautiful words

In the sutra Arya-Tara Who Saves from the Eight Fears we hear Her own magnificent words. The sutra records her teachings to a Divine Assembly. The first version cited is the latest translation from the 84000 translation project. The second, (slightly different) translation is from Martin Wilson’s work In Praise of Tara.

84000 project

Toh 731

Degé Kangyur, vol. 94 (rgyud ’bum, tsha), folios 222.b–224.b

First published 2020
Current version v 1.2.11 (2023)
Generated by 84000 Reading Room v2.19.1 [3]

The Noble Sūtra

Tārā Who Protects from the Eight Dangers

Praise to the Three Jewels. Praise to the venerable lady Tara. Praise to the Blessed Śākyamuni Buddha.

Thus did I hear at one time. The Blessed One was dwelling in the realm of gods atop Mount Meru. At that time, the goddess Tārā, who was in the assembly, spoke the following words:

Now that you have reached this jewel-like higher realm, you should understand actions and their results. Adhere to the good and abandon the bad, for those who engage in evil actions, will plunge downward when they pass from this world.

Animals, dull and mute, devour one another. They climb and descend, up and down, on an abysmal path of toil. Terrified and afraid, they tremble in panic, as their dreadful suffering defies imagination.

Hungry Ghosts suffer from hunger and thirst, their bodies deformed. If food and drink should appear, it is guarded by others, and even if they consume a little, it turns into fire and swords. Their suffering from hunger and thirst defies imagination.

Those beings who are born in the hell realms are powerlessly led by Yama’s henchmen. Burned and boiled, they are sliced asunder by swords. Their suffering from heat and cold is unbearable.

Thus, those who commit evil deeds in this life, are committing a great injury to themselves. They will be tormented by intense suffering for many eons, with no chance to escape and no means of enduring it.

Keep this clearly in mind, and understand the results of actions. Otherwise you will sow your own unbearable suffering and lament. Even others will be frightened by the terrible din of your agonized screams, for these kinds of sufferings are beyond imagination!

Whoever understands such grave faults will abandon the causes of the three lower realms. Wherever evil manifests, subtle or coarse, act swiftly by way of body, speech, and mind.

You will then be happy and offer help to all beings. You will give up attachment, aversion, and ignorance and strengthen the root of compassion. You will practice virtue, striving avidly with body, speech, and mind, and endeavor in this most profound quintessence.

The fruit of a flower overcome by frost, although cultivated, will produce no sprouts. Likewise, those who transgress their vows and entertain doubts may practice the most profound of vidyā mantras, Thinking, ‘Blessings will come,’ but this is impossible‍— their efforts amount to meaningless hardship.

Their vidyā mantra becomes like the prattle of common folk, and their absorption resembles the musings of a child. But if people without fault practice vidyā mantras, they shall swiftly accomplish whatever they desire.

Minute though it is, the seed of the banyan tree, well moistened with water and manure in seven months can grow as much as a league. If there can be so much change in outer matter, what need to speak of accomplishing knowledge with knowledge? The inner change of luminosity is beyond all measure.

If one relies on a merchant who knows the way and sets out to sea in an excellent ship, one will find whatever riches are desired, and sail smoothly back to one’s home.

Likewise, if one relies on love, compassion, joy, and equanimity, and practices virtue endowed with the mind of awakening, one will set out on a truly perfect path and be sure to reach the land of wisdom.

When an arrow is released from a person’s fingers, it has certainly been shot, even if one thinks otherwise. Likewise, when a person fully comprehends the meaning of reality, the other shore has been reached, even if one thinks otherwise.

Once the aspects of conduct are naturally perfected, the fruit of Buddhahood will undoubtedly be attained.

When the pristine nature of reality is realized, there is no self, no life force, and also no termination of life force.

There is no action and no ripening of action. The extremes are abandoned, and one is liberated.

In order for you to realize that goal, devotedly recite this quintessence as I proclaim it. If you do, the evil deeds of three incalculable eons will be eradicated,

The three lower realms and all the suffering of saṃsāra will be purified, and the obscurations will be cleared away.

The meaningful quintessence is as follows:

oṁ, bodhisattva great lady, goddess, please protect us!

oṁ nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya

tadyathā

oṁ tāre tuttāre ture sarvaduṣṭān praduṣṭān mama kṛte jambhaya stambhaya mohaya bandhaya hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā

nama āryāvalobhayā narā bodhisattvā mahāsattvāni adhiṣṭhānādhiṣṭhite mama sarvakarmāvaraṇa svabhāvaśuddhe

viśuddhe śodhaya viśodhaya hūṁ phaṭ svāhā

Then the goddess, who is herself the embodiment of buddhahood, is praised:

Lady who acts with immense compassion for the good of beings‍—

You have all the major and minor marks and are bedecked with precious substances.

Your smile is ravishing, your countenance is joyful, and your eyes are like flax blossoms.

Your ears are like blossoming trumpet flowers.

Your nose is like a lotus bud.

Your mouth is like a mallow in full bloom.

You have a sparkling body and the figure of a young maiden.

Your speech is like a kalavinka bird, proclaiming the Dharma.

Your compassionate mind guards all beings with love. Your left hand holds a lotus, for you are unstained by saṃsāra’s flaws. Your right hand grants protection to all beings to fulfill their aims.

You are seated on the sun and moon of method and wisdom. Venerable lady Tārā, we take refuge in you! Protect us from the great abyss of saṃsāra!

As we circle within the six transmigrations, may you secure us with your noose of great compassion. As we go astray into the three lower realms, may you place us on a path free from straying.

As we are born into families with wrong views, please introduce us to teachers who possess the mind of awakening.

You protect from the eight dangers. The danger of lions, or pride. The danger of elephants, or delusion. The danger of fire, or hatred. The danger of snakes, or jealousy.

The danger of robbers, or wrong views. The danger of prisons, or desire. The danger of floods, or attachments. The danger of demons, or doubts.

We pay homage to you! In this world and in others as well, protect us from these eight dangers!

Until we have reached our goal of Enlightenment, the other shore, may we make the ten perfections our inseparable allies.

The perfection of generosity. The perfection of good moral conduct. The perfection of Patience. The perfection of diligence. The perfection of concentration. The perfection of insight. The perfection of Method. The perfection of aspiration. The perfection of strength. The perfection of wisdom.

Daughters and sons of the Dharma should write down this teaching, read it, recite it, understand it, contemplate it correctly, and explain it extensively to others.

At her words, the whole assembly rejoiced and offered praise.

This completes the Sūtra of “Venerable Tara Who Protects from the Eight Dangers.”

We dedicate the merit of this recitation to the benefit of all sentient beings. May Venerable Tara Protect all beings from the Eight Dangers.

THE SUTRA OF ARYA-TARA WHO SAVES FROM THE EIGHT FEARS

Homage to the Three Jewels! Homage to Venerable Tara! Homage to the Lord Shakyamuni!

Thus have I heard at one time. The lord was residing in the realm of the gods on Mount Meru. Among the assembly there, the Goddess Tara spoke, as follows.

Having reached this gem-like paradise, Understand actions and their results: Keep to good and leave evil aside!
For whoever practices wrong actions Will, in the life that is to come, fall down.
Beasts are dumb and stupid; one eats another;
Up weary paths, down cliffs, they climb and fall,
In panic, terror-stricken, trembling with fear,
Full of caution – one cannot conceive their sufferings.
Pretas hunger and thirst, and their bodies won’t do. Should food or drink appear, another guards it,
Or if they eat some, it turns to fire or swords.
Their suffering of hunger and thirst can’t be conceived.
Sentient beings who are born in hells
Are led against their will by vicious Yamas,
Burned and cooked and cut up with sharp weapons; Their suffering, hot or cold, cannot be borne.
Therefore, doing wrong deeds in this life Manifests to oneself, magnified –
For many eons, fierce sorrow torments one With no time to escape, nor chance to bear it.
Understand karmic effect by clear recollection. Unbearable suffering and lamentation torment one; Foul speech, fierce body and voice also frighten; These and other sufferings can’t be conceived.
Those who, knowing thoroughly the faults, Abandon causes of the three realms of woe And in any gross or subtle sin
Never engage with body, speech and mind,
But though happy themselves aid all migrators, Greed, hate, delusion gone, root of compassion
Firm, and striving with the three doors pure do virtue, Strive in this essence of the most profound.
The fruit of a flower that frost has carried off, Though cultivated, will produce no sprout;
So too people who doubt and break their vows, Though they may practice most profound mantras,
Might think a blessing comes, but it cannot – Their pains become but meaningless fatigue, Their mantras like the talk of common folk, Their concentrations but like childish thoughts.
If people practice those mantras without fault,
Quickly they will accomplish what they wish.
For example, the seed of the banyan tree (nyagrodha) is tiny, But if well moistened with water and manure,
In seven years it grows a league across;
If even external matter has such growth,
What of practicing consciousness with consciousness? Inner clear light’s growth is measureless.
If, relying on traders who know the way,
With a suitable boat one puts to sea,
Then when one has found jewels as one wished, In due course one reaches one’s own home.
With Bodhicitta, relying on Love, Compassion, Joy and Equanimity, practice virtue,
And set out on the Path of true perfection: You will reach the stage of certain knowledge.
If an arrow, shot by a man, has flown,
Indeed it’s been shot, though one may think not. A person who’s realized all Reality’s meaning Goes beyond, although one may think not.
Aspect and nature of actions and parts perfected, Without doubt he’ll gain the fruits of Buddhahood. If one understands that pure Reality (dharmata), There is no self, nor life, nor cutting of life,
No karma, and no karmic ripening.
That person abandons extremes and is liberated. If to realize that benefit, you recite
Devotedly this essence I’m explaining,
Sins of three countless eons will be consumed,
All sufferings of the three realms of woe and samsara Will be washed away, and obscurations cleared. This beneficial essence is as follows.

OM! Bodhisattva-mahasattva, Goddess! Please will you protect me!

OM NAMO ARYA-AVALOKITESVARAYA / BODHISATTVA / MAHASATTVA / MAHA- KARUNIKAYA / TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN / PRADUSTAN MAMA KRTE / DZAMBHAYA / STAMBHAYA / MOHAYA / BANDHAYA / HUM HUM HUM / PHAT PHAT PHAT SVAHA / MAMA ARYAVALOKABHAYA NARA / BODHISATTVA MAHASATTVANI / ADHISTHANA / ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA / SUDDHE VISUDDHE / SHODHYAYA VISHODHAYA HUM PHAT SVAHA

Thereupon, by the Buddha’s power, Full praise was given to the Goddess:
With very great Compassion
You work the weal of beings, Complete in Marks and Signs, Bedecked with jewel adornments, Your neck most beautiful, And smiling, laughing face!

Your eye-sense-sphere is like flax-lotuses,
Your ear-sense-sphere like open uk-cho flowers, Your nose-sense-sphere like fragments of utpalas, Your mouth-sense-sphere like full-grown hollyhocks.
Your Body, a lovely maiden’s has various forms;
Your Speech of kalavinka proclaims the Dharma;
Your Mind of compassion is all beings’ loving protector.
Left, a lotus – unstained with samsara’s faults;
Right, giving Refuge, to benefit sentient beings;
You sit on sun and moon seats – Method and Wisdom. Venerable Tara, I go to You for Refuge.
Protect me from samsara’s great abyss, Never to circle in the six migrations!
Hold me with Your cord of Great Compassion, Never to run to the three ill-destiny realms!
Set me on a Path where I cannot stray, Never to be born with perverse views! Let me meet a Guru with Bodhicitta, Never meeting with evil companions!
Protector from the eight dangers – Lions, elephants and fire,
Serpents, robbers, water, plagues and demons (pisacas)[2] – homage to You! In this life and in others, From the eight fears please protect me!

Until I win the transcendent Result,
Let me keep inseparable company with
The ten Paramitas of Giving, Morality,
Patience, Energy, Dhyana, Wisdom, Means,
Vow and Power and likewise Wisdom – knowledge!

Any son or daughter of good family should write this teaching, read it, recite it, preserve it, practice right attention upon it, and extensively teach it to others.

Thus spoke [the Lord], and the whole assembly, enraptured, exalted [His word]. This completes the Sutra of Arya –Tara Who Saves from the Eight Fears.

For other features on Tara, please see our special feature section, with many other in-depth feature stories>>

Green Tara on a lotus is visualized with one leg outstretched — ready to leap to the aid of people in trouble. Above her head is her own guru Amitabha Buddha.

NOTES

[1] The Sutra of Arya-Tara found in Tibetan translation in the Kangyur. The Sutra of Arya-Tara Who Saves From the Eight Fears, translated by Martin Willson, in In Praise of Tara: Songs to the Saviouress, published by Wisdom Publications, 1986, page 87-91

[2] Pishachas are flesh-eating demons in Hindu theology. Such theology describes them as the sons of either Krodha or as Dakṣa’s daughter Piśāca. They have been described to bulging veins and protruding, red eyes. They are believed to have their own languages, known as Paiśāci.

[3] Sutra of Ayra Tara Who Saves from Eight Fears, translated by 84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

Reciting the Sutra Remembering the Three Jewels on Buddha Days: Purifying Karma, Removing Obstacles, “Skies of Merit”

Lee Kane — Mon, 05 Feb 2024 00:31:22 +0000

Buddha teaching disciples (relief).

One of the treasured merit-accumulating practices in Mahayana Buddhism is the recitation of the glorious Sutra Remembering the Three Jewels. In Sanskrit this is Ārya-ratnatraya-anusmṛti-sūtra.

According to the teachings, reciting this Sutra only one time, purifies negative karma, illuminates the mind, cultivates concentration, propagates the Dharma, protects the Dharma, delivers the deceased, and prays for blessings. Accumulations of multiple recitations, when dedicated for the benefit of all sentient beings, has “skies of merit.”

Chanting or reciting Sutras is a core practice in all traditions of Buddhism.

Reciting on “Buddha Days” Multiplies Merit

This short Sutra, when recited on one of the eighteen Sacred Buddha Days, has “Karmic results multiplied one hundred million times.” according to Lama Zopa Rinpoche, citing the Vinaya Text Treasure of Quotations and Logic.

Recite the short. but important. Sutra Remembering the Three Jewels every day, or at least on Sacred Buddha Days – -18 each year if you could the 15 Days of Miracles. Recite it as often as possible on the eighteen Sacred Buddha Days as merit is multipled millions of times.

Please dedicate the merit of your Sutra recitation to the benefit of all sentient beings and to other virtuous causes such as world peace.

Gautama Buddha.

Sutra Remembering the Three Jewels

Ārya-ratnatraya-anusmṛti-sūtra

Homage to the Omniscient One! Purified and consummate, Victorious, Virtuous and Transcendent, thus-gone, foe-destroying, entirely perfect Buddha, full of wisdom, the blissfully proceeding, the knower of the world, charioteer and subduer of beings, the unsurpassable, and teacher of gods and men: such is Buddha, Victorious, Virtuous and Transcendent.

He who is thus-gone exemplifies the merit which is his cause; in him no root of virtue is ever worn away; through his manifold patience he is exceedingly beautiful. He is the treasure ground of merit; adorned with the tokens of enlightenment, he is graced with the flowers of the marks of Buddhahood.

All he does is seasonable and opportune and nothing inharmonious mars the sight of him. True joy indeed he gives to those who open up their hearts to him in faith. Through the brilliance of his wisdom he is unconfounded, and against his power there is no victory.

He is the teacher of all living beings, the father of all bodhisattvas, the king of all superior ones; he is the guide of those who journey to the city of Beyond Affliction.

His wisdom is unbounded, his assurance is beyond imagining. His speech is altogether pure, well tuned and sweet to hear. Gazing on him, one is never sated; his body is beyond compare.

By the realm of desire he is unstained, and by the realm of form, is wholly uncontaminated; he is not mingled with the formless. He is altogether free from misery, and from the aggregates he is utterly and altogether free. The elements have no hold on him; he has mastery of the sense powers. All bonds he has completely severed and from all pain he is perfectly and totally released.

No craving does he have; he has passed beyond the stream. Perfect is his wisdom; and in the wisdom of the Buddhas past, present and to come, he has made his dwelling.

In nirvāṇa where all suffering is transcended, he does not abide; his abode is in the very summit of perfection, residing in that place where he perceives all living beings. Such are the sublime qualities that are the greatness of the Buddha, Victorious, Virtuous and Transcendent.

The sacred Doctrine is righteous in the outset, righteous in the middle, righteous in the end; in its meaning excellent and in its words and syllables likewise. It is integral and unalloyed; it is all-sufficing, altogether pure and purifying.

Well spoken is this Dharma by the Victorious, Virtuous and Transcendent. It is a perfect way of seeing and is devoid of ailment; it is perennial and leads us onward. To see this Dharma, is to fulfill one’s purpose; the wise will see in it their self-cognizing wisdom.

The Dharma spoken by the Victorious, Virtuous and Transcendent is shown to be well-tempered to the instruction and the needs of all. It drives us from saṁsāra and causes us to go to perfect Buddhahood. It is free from contradiction, and in it, all is summarised. It is totally to be relied upon; it is a cutting of the root.

The Saṅgha of the Mahāyāna comprises those who have well entered, wisely entered, entered with straightforwardness and aptitude. Right it is to join our hands before them, and right to make prostration.

They are the glorious field of merit. They are the perfect recipients of gifts; they are the object of offering; everywhere and always they are the worthy object of all offering.

Thus ends the Sublime Sūtra of Remembering the Three Jewels.

We dedicate the merit of the reading of the Sutra of Remembering the Three Jewels to the benefit of all sentient beings.

The Stura of Remembering the Three Jewels is usually recited on every Buddha Day, including Nirvana Day, Lantern Festival, 15 Days of Miracles for the merit of all sentient beings.

Miracles of Buddha: With the approach of Buddha’s 15 Days of Miracles, we celebrate 15 separate miracles of Buddha, starting with Ratana Sutta: Buddha purifies pestilence.

Josephine Nolan — Sun, 04 Feb 2024 05:14:05 +0000

Buddha often told his followers to ignore miraculous powers, to avoid attachments and ego issues, yet each year we celebrate Chotrul Duchen (Chunga Choepa), the 15 Days of Buddha’s Miracles. For the first 15 days of the New Lunar Year, we commemorate the miraculous — the 15-day display of miracles by the Buddha. He performed these numerous miracles to convince the six heretical teachers who challenged the Buddha. The first, the miracle of Vesali, is found in the Rattana Sutta.

Part 2 in this Miracles of Buddha series: the 15 Miracles of Shravasti>>

Buddha reluctant to perform miracles

With Enlightenment and realizations come siddhis (powers) — but Buddha consistently reprimanded his monks when they displayed powers of any kind. Why? Simplified reason: miraculous powers are unimportant and can actually become an attachment, keeping us in samsara.

Buddha’ first miracle: immediately after being born he walks and speaks.

Still, Buddha regularly displayed miracles, right from his stunning birth — already walking and speaking as a newborn — to his paranirvana. Did Buddha have miraculous powers? As an Enlightened Being, the answer is yes, and these powers included “mundane” siddhis such as telepathy, Omniscient vision of past and future (including his own past lives), exorcism and many others.

To celebrate the “Buddha’s 15 Days of Miracles” — beginning on lunar New Year (February 10, 2024), Losar, and ending 15 days later on Buddha’s Day of Miracles (March 24, 2020) — we will run a series focusing on some of the more fascinating miracles of Shakyamuni Buddha.

Miracles serve many purposes in spiritual writings. Some people accept them as literal, the Enlightened mind is capable of transcending time and space. Others take them as symbols. The white elephant descending to Buddha’s mother in a dream is one of these. Buddha often used powers simply to highlight a teaching point — such as calmness in the face of a charging elephant — or to capture an audience for an important teaching. The later is the case with the Miracle of Vesali, found in the Ratana Sutta (full Sutta below.)

Buddha’s miracle of flames and water.

The Miracle of Vesali

In this miracle, found in the Ratana Sutta, called The Jewel Discourse or Jewel Sutra, tells a tale of woe. The city of Vesali has endured famine, pestilence and evil spirits for three years. They ask Buddha for help.

“With the arrival of the Master, there were torrential rains, which swept away the putrefying corpses. The atmosphere became purified the city was clean.”

Purification is the precursor for receiving blessings, merit and teachings from the Buddha. The city, now cleansed, gathers for an important teaching called the Jewel Discourse.

“Whatever treasure there be either in the world beyond, whatever precious jewel there be in the heavenly worlds, there is naught comparable to the Tathágata (the perfect One). This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.”

Ratana Sutta

The Jewel Discourse

The occasion for this discourse, in brief, according to the commentary, is as follows: The city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha.

Followed by a large number of monks including the Venerable Ánanda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains, which swept away the putrefying corpses. The atmosphere became purified the city was clean.

Thereupon the Buddha delivered this Jewel Discourse (Ratana Sutta) to the Venerable Ánanda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ánanda followed the instructions, and sprinkled the sanctified water from the Buddha’s own alms bowl. As a consequence the evil spirits were exorcised the pestilence subsided. Thereafter the Venerable Ánanda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival. There the Buddha recited the same Jewel Discourse to the gathering:

“Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words:
“O beings, listen closely. May you all radiate loving-kindness to those human beings who, by day and night, bring offerings to you (offer merit to you). Wherefore, protect them with diligence.
“Whatever treasure there be either in the world beyond, whatever precious jewel there be in the heavenly worlds, there is naught comparable to the Tathágata (the perfect One). This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.
“That Cessation, that Detachment, that Deathlessness (Nibbána) supreme, the calm and collected Sakyan Sage (the Buddha) had realized. There is naught comparable to this (Nibbána) Dhamma. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.
“The Supreme Buddha extolled a path of purity (the Noble Eightfold Path) calling it the path which unfailingly brings concentration. There is naught comparable to this concentration. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.
“The eight persons extolled by virtuous men constitute four pairs. They are the disciples of the Buddha and are worthy of offerings. Gifts given to them yield rich results. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“With a steadfast mind, and applying themselves well in the dispensation of the Buddha Gotama, free from (defilements), they have attained to that which should be attained (Arahantship) encountering the Deathless. They enjoy the Peace of Nibbána freely obtained. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence (in the realm of sense spheres). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“With his gaining of insight he abandons three states of mind, namely self-illusion, doubt, and indulgence in meaningless rites and rituals, should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (of Nibbána). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“As the woodland groves though in the early heat of the summer month are crowned with blossoming flowers even so is the sublime Dhamma leading to the (calm) of Nibbána which is taught (by the Buddha) for the highest good. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.
“The Peerless Excellent one (the Buddha) the Knower (of Nibbána), the Giver (of Nibbána), the Bringer (of the Noble Path), taught the excellent Dhamma. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.
“Their past (kamma) is spent, their new (kamma) no more arises, their mind to future becoming is unattached. Their germ (of rebirth-consciousness) has died, they have no more desire for re-living. Those wise men fade out (of existence) as the flame of this lamp (which has just faded away). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
“Whatever beings (non-human) are assembled here, terrestrial or celestial, come let us salute the Buddha, the Tathágata (the perfect One), honored by gods and men. May there be happiness.
“Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness.
“Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Sangha, honored by gods and men. May there be happiness.”

Sutras: Seven Benefits of Reading Sutra Daily; and 10 Ways to Learn More and “Deep Dive” into Buddhist Sutras

Lee Kane — Tue, 16 Jan 2024 05:00:09 +0000

Over 2,500 years ago, Siddhartha Gautama had a series of profound realizations that led him to become the Buddha, the Awakened One. In order to share his insights and knowledge with others, he began teaching and giving lectures, which were eventually compiled into texts called Sutras or Sutta (in Pali).

Today, Sutras remain an essential part of the Buddhist tradition and are studied by laypeople, yogis, yoginis, and monks alike. Reading, or reciting sutras, is considered an essential practice in all traditions. However, the idea of reading Sutras can be daunting for many people. After all, they were written over two millennia ago and often contained deep, complex concepts.

A Burmese monk chanting Sutras. Reciting sutras or simply reading them is a core daily practice in most traditions of Buddhism.

Whether you’re a beginner or have been studying Buddhism for years, reading Sutras offers many ways to enjoy and learn. Today, we’ll explore ten helpful tips to make studying Sutras more enjoyable and enlightening.

For a feature on the benefits or reciting Sutras/Suttas out loud, see>>
For our special section with many English-translated Sutras/Sutras, see>>

Monks studying by candlelight.

Why read Sutras?

Motivation for anything we do is key to maintaining interest and focus. When it comes to reading Sutras, it can be helpful to reflect on why we want to engage with this ancient wisdom text in the first place. If we can keep our goals and motivations in mind, it’ll be easier to stay on track when we’re feeling bogged down by the details.

According to Master Sheng Yen of Dharama Drum Mountain, the benefits of reading sutras include: illuminating the mind, comprehending the teachings, cultivating concentration, propagating the Dharma, protecting the Dharma, delivering the deceased, and praying for blessings.

Reading sutras daily is an essential practice in Buddhism — although it can be helpful and enjoyable to study sutra in a group — either organized by your local Buddhist group, or online, or even informally organized by friends.

Some common reasons people might want to study Sutras include:

1 Blessings: mindfulness of Dharma and understanding the Dharma is the first step to practicing and engaging the Dharma

The Dharma is the most important of the Three Jewels. As Buddhists, we prostrate and praise the Three Jewels: Buddha, Dharma and Sangha, but of these, the Dharma is considered the most important. Reading, comprehending, and reciting Sutra is the best way to honor the Dharma and bring blessing into our lives.

2 Cultivate Samadhi or Concentration

In our fast-paced, constantly-connected lives, it can be easy to get caught up in the rat race and forget what’s truly important. Reading and especially audible reciting of Sutras in a concentrated, mindful way, can help us cultivate Samadhi. Master Sheng Yen of Dharama Drum Mountain: “To read the sutra, it is recommended that one first collect thesix sense organs. Recite mindfully with the mouth and listen intently with the ears. While reciting, one doesn’t have to pay attention to the meaning of the sutra. When practicing alone, one listens one’s own voice, since there’s no other choice. However, when practicing in group, it’s suggested to listen to others’ voices; either the voice of the whole group, or a specific voice that is more stable. Although it is rather difficult to cultivate concentration by listening to one’s own voice, more often than not, most people are still attached to their own. Therefore, it is best to recite sutras with a group of people.”

3 Disengage from the stress of daily life

In our fast-paced, constantly-connected lives, it can be easy to get caught up in the rat race and forget what’s truly important. Reading Sutras can help us to disengage from the material world and refocus on our spiritual practice. If you practice meditation, reading Sutras can be a great way to prepare your mind for sitting and still the monkey mind.

4 Understand the teachings profoundly

A light or intellectual comprehension of Sutra is very good, but a deeper understanding of the teachings that goes beyond duality and mundane comprehension is a greater blessing. In time, as we recite or read both sutras and commentaries, our comprehension grows, we meditate on each word, we gain new perspective on the teachings.

5 Understand the origins of the Buddha’s teachings

If we’re interested in understanding the origins of Buddhism, Sutras provide an important foundation. Sutras are the earliest written record of the Buddha’s words, so we can gain insight into his original intentions and what he was trying to communicate by reading them. They also offer a unique perspective on the human condition and can help to put our own problems into perspective. [1]

Chanting or reciting Sutras is a core practice in all traditions of Buddhism.

6 Go deeper into your practice

Even if we’ve studied Buddhism for years, there are always more things to learn. By reading Sutras, we can deepen our understanding of key concepts like karma, dependent origination, and the Noble Truths. We can also learn more about the different schools of Buddhism and how they have evolved over time.

In other words, it takes your practice to the next level. If you’ve been meditating regularly and are looking for new ways to deepen your understanding of the Dharma, Sutras can be a helpful resource.

7 Propagate and Preserve the teachings

By reading Sutras, we not only benefit from the Buddha’s teachings ourselves, but we also help to keep them alive and ensure they are passed down to future generations. In a world where Buddhism is often misunderstood or misrepresented, we must do our part to keep the Dharma alive and accessible.

For example, Hui Neng, the Sixth Patriarch of Zen Buddhism, is said to have been illiterate. However, he became a great teacher because someone took the time to read Sutras aloud to him. He then traveled to southern China and taught others the Dharma, helping spread Buddhism throughout the country. [2]

If it hadn’t been for the Sutras, Hui Neng might never have had the opportunity to share his wisdom with the world. In a similar way, by reading Sutras, we help ensure that the Buddha’s teachings will be available to benefit sentient beings for centuries to come.

Ten ways to make Sutra reading more enjoyable

Now that we’ve explored some of the motivations for reading Sutras, let’s look at some practical tips to make the experience more enjoyable and beneficial. These guidelines can help to make Sutra study more approachable and engaging, whether you’re reading on your own or forming a study group.

Working a short sutra recitation into your daily meditation is another way to keep a daily sutra practice. Short study sessions can be more meaningful and enjoyable.

1. Join or create a Sutra reading club

If you’re looking for structure and accountability, joining or forming a Sutra reading club is a great way to get the most out of your Sutra reading. A Sutra reading club typically meets regularly to read and discuss a particular Sutra. It can be a great way to ensure that you’re actually reading the Sutras and gaining insights from others in the group.

If you’re interested in joining a Sutra reading club, your local Buddhist temple or center may already have one that you can join. Today, there are also online Sutra reading clubs. If you can’t find one, nothing is stopping you from starting your own! Here are the steps to creating a Sutra reading club:

Decide on the size and structure of your group

The first step is to decide how large your group will be and what kind of structure it will have. Will it be an intimate gathering of close friends or a larger group with people you don’t know as well? Both have their advantages. A smaller group will allow for more in-depth discussion and personal connection, while a larger group can provide a more diverse range of perspectives.

You’ll also need to decide who will lead the discussion each week. Will it be a different person each time, or will there be one designated leader? There’s no right or wrong answer here; it just depends on what you’re looking for in a Sutra reading club.

Finally, decide if you want beginners or if everyone in the group should already have a basic understanding of Buddhist concepts. Make sure that everyone is on the same page and can benefit from the discussion.

A sutra book club or study club can be fun, and meet anywhere — park, cafe, someone’s home, or your local temple or library.

Create a safe and supportive environment

A Sutra reading club is a great opportunity to learn and grow. Still, creating a safe and supportive environment where everyone feels comfortable sharing their thoughts and opinions is important. One way to do this is to set some ground rules at the beginning of each meeting.

For example, you could agree that everyone will be respectful of each other’s opinions and that there will be no judgment or criticism. It will help to create a space where everyone can feel free to express themselves without fear of being judged or ridiculed.

As for the location, it’s up to you whether you want to meet in a public place like a coffee shop or someone’s home — or via Zoom, Facebook or other online choices. As COVID-19 showed us, meeting online is also a great option if you can’t meet in person — and also allows your group to include members around the world!
If you’re meeting in a public place, make sure it’s somewhere that everyone feels comfortable and that there won’t be any distractions.

If you’re hosting at home, consider making snacks or tea to help create a relaxed and welcoming atmosphere. You can also light some candles or incense if you like. Finally, make sure to start and end on time, so everyone knows when the meeting will begin and end. It will help to keep the discussion focused and on track.

Formally studying the entire Buddhist Tripitaka can be daunting and formidable. Break it down into small chapters, short sutras, or even passages. Read the commentaries that go along with the sutras for a more “modern” interpretation. (In the photo, the entire Tripitaka.)

Choose a Sutra that’s appropriate for your group

Now it’s time to choose a Sutra to read. It can be helpful to decide if you’re focusing on Mahayana Sutras or the Pali basket of Suttas — usually based on your tradition. We’ll go over how to do this in more detail below, but basically, you want to choose a Sutra that’s appropriate for your group. If you’re just starting out, choosing a shorter Sutra or one that covers basic concepts might be helpful. As you become more familiar with the Sutras, you can move on to longer and more complicated ones. Many Suttas and Sutras are published online fully translated into different languages.

Choose a time and frequency that works for everyone

The next step is to choose a time and frequency that works for everyone in the group. You might want to meet once a week, every other week, or once a month. Just make sure that it’s something that everyone can commit to. It’s up to you.

As for the time, consider everyone’s schedules and choose a time that works for as many people as possible. If you’re meeting in person, you’ll also need to decide on a location that’s convenient for everyone. If you’re meeting online, you have a little more flexibility. You can choose a time that works for everyone, regardless of where they live. Just make sure to convert the time to the correct time zone.

Read and discuss the Sutra

Once you’ve chosen a Sutra and set a time and place for the meeting, it’s time to read and discuss the Sutra. Start by reading the Sutra aloud. As you’re reading, feel free to stop and discuss any passages that stand out to you or that you don’t understand. Ask questions and encourage others to do the same. The goal is to learn from each other and gain a deeper understanding of the Sutra.

If you’re meeting online, you can use a platform like Zoom or Google Hangouts to read and discuss the Sutra. If you’re meeting in person, you can just read and discuss the Sutra around a table. This way, everyone can see and hear each other.

Finally, make sure to end on time, so participants know when the meeting will end. This system will help to keep the discussion focused and on track.

Take your sutra group on the road. You could read it in a chair, make notes, then take your group for a hike while discussing — or simply meditating on the passages. Here monks lead lay practitioners on a silent walking meditation in Thailand.

2. Incorporate other activities into your Sutra reading

Whether you’re reading solo or in a group, many other activities can enhance your understanding and enjoyment of the Sutras. In addition to reading and discussing the Sutras, you can also incorporate other activities into your Sutra reading. Perhaps you could engage in meditation before reading the Sutras or afterward to reflect on what you’ve read. It will help to clear your mind and allow you to focus on the Sutras.

You could also consider doing compassionate activities, like volunteering at a local food bank or soup kitchen. Or, you could engage in some of the activities we discussed earlier, like creating a vision board or writing your own Sutra. These activities can help to deepen your understanding of the Sutras and give you a different perspective.

Finally, you can also use the Sutras as a way to connect with others. If you’re meeting in person, you could have a potluck dinner or tea party after your discussion.

3. Set incremental goals for your Sutra reading

As with any habit or activity you try to make stick, it’s best to set goals for your Sutra reading. These goals will help to keep you motivated and on track. These goals should be small and achievable if you’re just starting out. For example, your goal might be to read one Sutra per week or to attend one Sutra discussion group per month.

As you become more familiar with the Sutras, you can start to set bigger goals. Perhaps you could aim to read one Sutra per day or discuss the Sutras with your group weekly. The key is to start small and gradually increase your goals as you become more comfortable with the material.

It’s also important to remember that there will be times when you miss a day or week of Sutra reading. That’s perfectly fine. Just make sure to get back on track as soon as possible. The most important thing is to be consistent with your reading and not give up altogether.

A monk making notes on his sutra studies. There is no difference between a lay person and a monk or yogi/yogini when it comes to studying sutras. The best practices include: a little quite space, a sutra, a notebook to either copy the sutra (a core practice) or make notes and questions. NOTE: DO NOT WRITE ON, DOODLE ON OR POST-IT ON A SUTRA. The actual Sutra should be held as a sacred object.

4. Keep a journal

Sutras can be complicated and dense. As such, keeping a journal when reading the Sutras can be helpful. You can use this journal to record your thoughts, questions, and insights. You can also use it to track your goals and progress. This journal doesn’t have to be anything fancy. A simple notebook or even a Word document will suffice.

As you read the Sutras, don’t hesitate to stop and write down your thoughts. You might want to write down any questions you have or passages that you don’t understand. It will help you to keep track of your thoughts and allow you to discuss them with others later on. If you’re reading in a group, you can also use your journal to record what everyone says. It will help you remember the discussion and refer back to it later.

The journal can also be used to track your goals and progress. Each week or month, you can record how many Sutras you’ve read or how often you’ve discussed the Sutras with your group. This system will help you to see your progress over time and keep you motivated.

Writing with pen (or quill) can be very empowering as a method of study, especially something as profound as Sutra.

5. Read with a friend or family member

Similar to the idea of starting a Sutra discussion group, another great way to enjoy and learn more from reading Buddhist Sutras is to read with a friend or family member. The experience will be more enjoyable and provide you with someone to discuss the Sutras with. It’s also a great way to bond with someone over a shared interest.

This person doesn’t necessarily need to be a Buddhist. In fact, it can be helpful to read with someone who isn’t familiar with the material. That will give you a chance to explain things and help them to understand the Sutras. It can also help you to solidify your own understanding of the material.

Just make sure to choose someone you think will be interested in the Sutras and who you get along with. You don’t want to force someone to read the Sutras if they’re not interested.

Dzongsar Rinpoche with laptop on Zoom guiding his students through a Heart Sutra recitation. Recitation, whether chanted (as in the above example — video embedded below) or spoken is a core and important practice.

6. Join an online community

You can always look for someone online if you don’t have anyone in mind. There are plenty of forums and discussion groups dedicated to Buddhist Sutras and Buddhism in general. For example, Reddit has several active Buddhist communities, including r/Buddhism with 649,000 members. These can be a great way to connect with people worldwide and discuss the Sutras. [3]

Another option is to look for an online Buddhist community focusing on Sutra reading. These groups typically provide resources, such as tips, advice, and recommendations. They may also offer online discussions or webinars. Joining one of these groups can help to make the experience more enjoyable and provide you with a support system.

Chanting the Sutra live online on Zoom with Venerable Dzongsar Rinpoche:

Reading their blog often offers insights, and you can even ask the blogger questions in the comments. Remember that the Internet embodies the concept of interbeing: everything is connected. When you read the Sutras, you’re not just reading an ancient text—you’re joining a spirited conversation that’s been going on for centuries.

Online resources can also be used to supplement your reading. For example, you can use Google Scholar to search for scholarly articles about specific Sutras or topics. You can also find translations of the Sutras in different languages. That can be helpful if you’re struggling to understand a particular passage.

Try watching short teacher-led commentaries on Sutras, such as this short commentary on Heart Sutra by Venerable Zasep Rinpoche:

Most Suttas are written in Pali, or Sutras in Sanskrit, but many translations are available in other languages. These can vary in accuracy, so you might want to consult multiple translations to understand the text better.

Visit our Sutta/Sutra section with over 100 features with translated texts>>

7. Go on a retreat

Another great way to enjoy and learn more from reading Buddhist Sutras is to go on a retreat. Going on a retreat allows you to immerse yourself in the material and gives you plenty of time to read, reflect, and discuss the Sutras with others. This can be especially helpful if you’re struggling to find the time or motivation to read on your own.

Many different types of retreats are available, so you can choose one that’s right for you. For example, some retreats focus specifically on Sutra reading, while others focus more on meditation or Buddhist practice. There are also retreats of different lengths, from weekend getaways to month-long retreats.

You might stay close to home or travel to another country. There are Buddhist retreat centers worldwide, so you’re sure to find one that’s right for you. Keep in mind that this option isn’t right for everyone. Retreats can be expensive and may require a lot of time and effort. But if you’re able to make it work, going on a retreat can change your life.

8. Listen to audio recordings

There’s a reason why audiobook sales are going through the roof. They allow you to “read” while doing other things, such as commuting, cooking, or working out. And there are plenty of audiobook recordings of Buddhist Sutras available.

Listening to an audiobook can be a great way to learn more about the Sutras if you’re struggling to find the time to read them on your own. You can also listen to the Sutras while you’re doing other things, such as meditation or yoga. The key is to find an audiobook that’s well-produced and easy to understand.

Some people prefer to read the Sutras on their own, but listening to an audiobook can be an excellent alternative for those who don’t care much for reading or who find it difficult to concentrate.

Recite sutras along with others on Youtube, such as this recitation of Medicine Buddha Sutra by Jason Espada:

9. Read commentaries or study guides

If you’re struggling to understand the Sutras, reading commentaries or study guides is a great way to enjoy and learn more from them. These books provide background information and offer insights into the meaning of the text. They can also help to clarify complex concepts. Think of it as the Cliff Notes version of the Sutras.

These commentaries can be constructive if you’re new to the material. But even if you’ve been reading the Sutras for a while, they can still offer valuable insights. It all depends on who provided the commentary and what their focus is. It might be from a historical, philosophical, or religious perspective.

Many Buddhist sutras, even the longer ones, such as Lotus Sutra and the Flower Ornament Sutrahave been beautifully translated into English.

10. Find a teacher

Last but definitely not least, one of the best ways to enjoy and learn more from reading Buddhist Sutras is to find a teacher — if you don’t already have one. A good teacher can provide guidance and support, offer explanations and clarification, and help you to understand the material on a deeper level. Most Buddhist masters had teachers themselves, so this is really the best way to learn.

Of course, not everyone has access to a Buddhist teacher — although today, many teachers reach out via Youtube or Zoom. [Visit our YouTube channel for several teacher-led meditations>>] But if you do, this is undoubtedly the best way to learn more about Buddhism. You can read on your own time, but having someone to answer your questions and help you to understand the material is priceless.

These are just a few of the many ways to enjoy and learn more from reading Buddhist Sutras. There’s no right or wrong way to do it. The most important thing is to find a method that works for you. So, experiment and find what works best for you. You might be surprised at how much you enjoy it.

Two young monks recite sutras out loud, a meritorious practice.

How to practice active reading

Regardless of how you choose to study the Sutras, it’s important to practice active reading. Absorbing the teachings is about more than just mindlessly flipping through the pages. You need to engage with the material if you want to get anything out of it.

Clear your mind

The first step is to clear your mind. This might sound easier said than done, but it’s essential if you want to be able to focus on the material. Let go of any preconceived notions about the Sutras and permit yourself to be open-minded. Be patient, and don’t worry if you don’t understand everything right away. The key is to relax and allow the teachings to sink in.

If your mind is racing, try focusing on your breath. Inhale deeply and exhale slowly. Repeat this several times until you feel more relaxed. Once you’ve cleared your mind, you’re ready to start reading.

Library of Kagyur Tibetan Buddhist Sutras and Tantras.

First read through

Getting a general understanding of the Sutra is crucial before you start delving into the details. So, take some time to read through the text quickly. Your first goal is simply to get a feel for what the Sutra is about.

As you’re skimming, make a note of any sections that stand out to you. You’ll want to come back to these parts and explore further.

Break down longer passages into manageable chunks

For longer Sutras, such as the Diamond or Heart Sutra, it can be helpful to break the text down into manageable chunks. This will make it easier to understand and digest the material. Start by reading a small section at a time. Then, take a few minutes or even a few days to reflect on what you’ve just read. Try to summarize the main points in your own words. Once you’ve done that, move on to the next section.

Chanting in groups can energize practice of sutra reading.

Avoid highlighting, marking up, or post-its on the actual text

Best practice in terms of Sutra study, is to copy the Sutra out in your own hand — or retype it. This is considered a virtuous activity — similar to recitation — and helps you study.

One way to take notes, without the negative implications of “marking up” an actual sacred sutra is to copy out the line you are studying into your notebook, then write out your notes. (Cite your page numbers, etc.)

If you really need the mechanism of “marking up” with notes, it is best to print out a copy of the Sutra (with a notation “for notes and study only”) and use a highlighter to mark key points only on the “notes” copy.

There is a fine line — it is disrespectful to highlight or mark up an actual text. Ideally photocopy or create a digital copy with the “intention” of creating study notes, and mark that up.

This tactic — copying the text itself by hand, then making notes — will help you identify the main ideas and find specific passages more easily when you want to return to them later.

Some people prefer to use a digital copy of the Sutra. If that’s the case, you can use a program like Evernote or OneNote to highlight key points and make notes.

Ask questions as you read

When you’re studying the Sutras, it’s important to ask questions. Questioning everything helps you to engage with the material and to understand it on a deeper level.

Some questions you might want to ask as you’re reading include:

What is this Sutra teaching me?
How can I apply these teachings in my own life?
What do I agree with, and what do I disagree with? Why? If you disagree, research the topic further in other Sutras or commentaries on the Sutra; perhaps you didn’t understand the teaching.
What are the implications of these teachings?
For sutras that are metaphorical, what is the surface meaning of the story, and the deeper message?
How does this Sutra compare or contrast with other Buddhist texts I’ve read?
Why did the described people in the Sutra act in this way?
What would I have done in this situation?
Recite passages aloud — a sacred and profound practice. [See this feature on reciting Sutras>>]
According to scholars, the Buddha himself recited Sutras aloud as he was teaching. He did this for several reasons, including helping his disciples remember the material and emphasize certain points.
Read first, but then seek out audio commentaries and video commentaries or other people doing the recitations. For example:

You can do the same thing when you’re studying the Sutras on your own. Not only will this help you to remember what you’ve read, but reading aloud is considered an offering to the Buddha. As you recite, imagine that you are in the presence of the Buddha and offer the Sutra with sincerity. [4]

To get the most out of this practice, it’s best to find a quiet place where you won’t be interrupted.

An example of a teacher commentary on Youtube, this one on the Heart Sutra from Venerable Zasep Rinpoche:

Let it marinate

It’s completely normal if you don’t understand everything right away. The key is to be patient and allow the teachings to sink in. It can take some time for the concepts in the Sutras to click. Our subconscious minds are always working, even when we’re not actively thinking about something. So, you may have sudden a realization days or even weeks after reading a particular Sutra.

In the meantime, try to keep an open mind and be patient with yourself. As you continue to read and reflect on the Sutras, everything will come together in time.

Embody the teachings

One of the best ways to understand the Sutras is to embody the teachings in your own life. This means more than just thinking about what the Buddha said – it means putting his teachings into practice in your everyday life.

For example, if you’re reading a Sutra on compassion, try to be more compassionate in your interactions with others. If you’re reading a Sutra on mindfulness, try to be more mindful in your daily activities.

Teach it to others

Finally, once you’ve spent some time studying the Sutras on your own, you might want to consider teaching them to others. Consolidate your own understanding while helping others to learn as well.

You don’t have to be an expert to teach the Sutras to others. You can start by leading a discussion group or even just teaching a friend or family member what you’ve learned.

Teaching the Sutras is also considered an important act of Dharma service. When we share the Buddha’s teachings with others, we are helping to spread his message of love and compassion in the world. And that is a truly noble endeavor.

Recommended Sutra / Suttta readings

Here are a few of our favorites to get you started — these are pages on Buddha Weekly with entire translated Sutras for your convenience. Most are short:

Conclusion — Sutra study is rewarding and Enlightening

Reading Buddhist Sutras can be a rewarding and enlightening experience. But it’s also essential to approach them in the right way. By following the tips in this article, you can ensure that you get the most out of your Sutra study.

Take your time, be patient, and allow the teachings to sink in. And most importantly, don’t forget to have fun! Reading the Sutras is an excellent opportunity to learn about the Buddha’s teachings and to explore your own spirituality. So, make the most of it!

References

[1] https://www.accesstoinsight.org/befriending.html
[2]https://www.britannica.com/biography/Hui-neng#:~:text=As%20a%20young%20and%20illiterate,)%2C%20was%20expounding%20this%20text.
[3] https://www.reddit.com/r/Buddhism/
[4] https://buddhaweekly.com/reciting-Sutras-why-its-important/

Daily Recitation of the Heart Sutra in Sanskrit: a Heart Practice with countless benefits: purification, merit, wisdom, compassion, success

Lee Kane — Thu, 28 Dec 2023 13:20:43 +0000

Six-Armed Avalokiteshvara Expounding the Dharma: Folio from a Manuscript of the Ashtasahasrika Prajnaparamita (Perfection of Wisdom) | India (West Bengal)

The Profound Benefits of Daily Recitation of the Heart Sutra

Cultivating a daily practice of reciting the Heart Sutra, one of the paramount teachings in the Mahayana canon, has been extolled by Buddhist teachers as a pathway filled with profound transformative benefits. As a faithful Mahayana Buddhist, one reason you might incorporate the Heart Sutra into your daily practice is its immense potential for fostering wisdom and compassion – qualities that lie at the heart of Buddhism (pun intended).

Watch for our Buddha Weekly video with beautiful chanting of the Heart Sutra in Sanskrit, coming soon to our Youtube Channel @Buddhaweekly

His Holiness the Dalai Lama teaching on the Heart Sutra.

Chanting this sutra daily unfurls layers of insight, leading to a deeper understanding of “Shunyata” or Emptiness, which in turn cultivates a profound sense of “Oneness” with all beings. The Heart Sutra holds the essence of the Buddha’s teachings – the understanding of emptiness, which can steer us towards liberating ourselves and others from suffering. In the words of Venerable Thich Nhat Hanh, a renowned Buddhist monk, by practicing the Heart Sutra we “enter deeply into the Buddha’s teaching of emptiness and realize the interdependent nature of all beings” (PlumVillage.org source).

Chanting the Heart Sutra in Sanskrit:

Chanting in Sanskrit has Psycholinguistic Benefits

Not only is the recitation in Sanskrit a moment of deep deviceless meditation, but the melodic resonance of the Sanskrit language has been thought to have psycholinguistic benefits, synchronizing the endocrine system and awakening the dormant regions of the brain, therefore leading to improved health and well-being.

More important is context. English or other native-language translations suffer from poor single-word translations of concepts such as Shunyata. Chanting in Sanskrit ensures the full context and meaning is preserved.

Most traditions of Buddhism hold chanting of Sutras as a primary practice of great merit. Here monks are chanting in Kanchanburi Thailand in front of a golden Buddha.

Translations of Sanskrit Are Usually Imprecise

Translations of Sanskrit tend to be one-dimensional, and are missing many nuances of meaning. Many syllables in Sanskrit have complex, layered meanings. A commentary on the word Svaha can fill an entire chapter, for example.

The Gate Mantra from the Heart Sutra chanted by the Amazing Yoko Dharma:

Sanskrit is also meditative, and transformative to our body, speech and mind. Chanting in English or your native language can make the recitation a “prayer” or aspiration (which is wonderful), while reciting in Sanskrit is deeply meditational, involving vibrations and sound, mind and even body at the vibrational level.

According to Dalai Lama, “Meditating on the profound wisdom of Emptiness as encapsulated by the Heart Sutra dissolves all mental obscurations […] also bringing profound peace and joy” (DalaiLama.com source).

A Burmese monk chanting sutras. Whwedagon Pagoda Rangoon.

Did you know?

Reciting the Heart Sutra daily in Sanskrit is believed to purify negative karma and accumulate merit.
Shunyata or “Emptiness” is NOT nothingness. Per Thich Nhat Hanh: Emptiness means empty of self — but in the fullness of everything else… it is because of emptiness everything is possible.” (Source)
Emptiness is the best single-word translation of Shunyata, or Oneness. Voidness and Nothingness are INCORRECT translations (or incomplete). Even in psychology, there is a profound difference between feeling “nothing” and feeling “empty.” Emptiness can be filled. See our section below for discussion. (Source Professor Marty Cooper)
The Heart Sutra is one of the most widely recited and studied sutras in Mahayana Buddhism.
By reciting the Heart Sutra, practitioners aim to cultivate wisdom and insight into the true nature of reality.
Reciting the Heart Sutra in Sanskrit is considered a powerful practice for the benefit of all sentient beings.
The Heart Sutra is part of the Prajnaparamita (Perfection of Wisdom) literature, which is central to Mahayana Buddhism.

Two young novice monks chanting sutras in monastery.

Merit Which purifies Negative Karmas and Obstacles

Recitation and publication or transcription is also a merit-generating activity, sending metta (loving kindness) and benefiting all sentient beings. Within the Mahayana tradition, such practices generate ‘Punya’ or merit, which aids in the attainment of Buddhahood for the benefit of all sentient beings. Transcription and Sanskrit recitation have similar benefits according to Sutra:

If even as many buddhas, blessed ones as there are grains of sand in forty-eight Ganges rivers are unable to express the mass of merit of the one writing it out, what need is there to mention that whoever writes it out or reflects on it or reads it will become a treasury of the Dharma?

–Sanghata Sutra

Gate Gate Paragate Para Samgate Bodhis Soha mantra (from the Heart Sutra).

Although there is merit to any reading or recitation of the Heart Sutra, Sanskrit recitation or transcription is a transformative practice that enhances wisdom, engenders compassion, offers health benefits, and generates merit, with vast merit and benefits for sentient beings.

Embracing Oneness: The Heart Sutra’s Message

One reason to chant in Sanskrit is the incompleteness of translations of words such as “Shunyata.”

There is an important distinction between the concept and translation of Shunyata as “Emptiness” versus “Voidness” or “Nothingness.” Most modern teachers and commentaries use the word “Emptiness” when a one-word translation is required.

Shunyata: Like a Joker in a Deck of Cards?

Emptiness in the context of Shunyata is analogous to a Joker in a Deck of Cards. If you think about a deck of cards, individual cards are valued according to their labels — from ace through ten, and jack, queen, king. Based on the rules of the game, Aces or Kings may be the highest card, but the value is determined by the labels placed on them. This is a simple analogy for human life. We label our children with names when they are born, and concept labels such as male, female, human, smart, cute. Then, attached to our labels we aspire to more labels, such as a lawyer, doctor, and physicist. In our simple metaphor, these are the cards in our deck.

What card in the deck represents emptiness? The Joker. It’s the wild card. Like the concept of Shunyata in Buddhism, it’s “empty” of value but it’s potential is vast. In some card games, that wild card can win the game. It can be anything and everything. With a joker, the impossible is possible — such as having a five aces poker hand (the highest possible hand.)

Shunyata, or Emptiness, is not nothingness. It is empty of labels because it has unlimited potential, like the joker in a deck of cards.

Emptiness is a Better Translation than Voidness

The most famous line in the Heart Sutra can be empowering if translated as “Emptiness” but it can be Nihilistic and incorrect if translated as “Voidness. Many early translators did use the world “Voidness.” This is one reason Sanskrit recitation is better than reciting poor translations.

Compare, for example, this famous line from the Heart Sutra:

Form is Emptiness and Emptiness is itself form; Emptiness is not different from form, and form is not different from Emptiness; that which is form is Emtiness, and that which is Emptiness is form

Form is voidness and voidness is itself form; voidness is not different from form, and form is not different from voidness; that which is form is voidness, and that which is voidness is form.

Why is this totally different? In physics, Greek philosophy, and psychology, Emptiness is positive and has potential, while voidness is toxic. In psychological terms, Professor Marty Cooper, writes:

“The Void is when our systems register absence as threatening, unsafe; Emptiness is when our systems register absence as safe, open space.”

Rather than “Voidness”, a better English translation might be “Zero-ness.” Zero does not mean nothing in mathematics, science, or architecture — it transcends all numbers. As Annette van der Hoek, PhD wrote[1]:

“The zero, a symbol we all use in daily life, is an unrivaled innovation. It has revolutionized the face of science and technology all over the world.”

Void, by definition, does not even include Zero. It is nihilistic. As Dr. Cooper continues:

“Void” here refers to “the presence of absence.” It is experienced as a closed, retracted, painful state, like touching into a pocket of acid. It is the equivalent of a abscess in the body. It’s not empty space. It’s full of toxins and dead material, but is trapped in a bubble. When we experience Void, we are experiencing a place in our psyche where what was, or should be, in that space has collapsed or been destroyed. It is without positive energy, uncreative, pulling in the way an acid eats at its surroundings.

“Emptiness,” in contrast, is the “presence of potential.” This state is experienced as open, creative, full of potential in the form of abundant energy. It is without forms, but is not a space of destroyed or pulverized forms (as with the Void). It invites us into it, is not (when we are fully recognizing and encountering it) threatening, is not toxic or unsafe. The archetypal open meadow on a sunny day in Spring, lying on our backs staring up, is the state of “Emptiness”: we are not threatened by the space, and can feel and tap into the vast energy and possibilities. It is a space in which the lack of “objects” is not experienced as horrid; we are drawn to this space, when we recognize it, because it is where life arises.

In other words, if you choose to recite in English, try to use a contextual, modern translation, rather than a dated, incorrect translation. Poor translations can change the intended message of the Buddha.

Of course, chanting in Sanskrit can be challenging, which is why we’ve produced our own chanted version in precise Sanskrit. The Sanskrit is:

prajñāpāramita-hṛdayam sūtra

oṃ namo bhagavatyai ārya prajñāpāramitāyai!

ārya-avalokiteśvaro bodhisattvo gambhīrāṃ prajñāpāramitā caryāṃ caramāṇo vyavalokayati sma:
panca-skandhās tāṃś ca svābhava śūnyān paśyati sma.

iha śāriputra: rūpaṃ śūnyatā śūnyataiva rūpaṃ; rūpān na pṛthak śūnyatā śunyatāyā na pṛthag rūpaṃ; yad rūpaṃ sā śūnyatā; ya śūnyatā tad rūpaṃ. evam eva vedanā saṃjñā saṃskāra vijñānaṃ.

iha śāriputra: sarva-dharmāḥ śūnyatā-lakṣaṇā, anutpannā aniruddhā, amalā avimalā, anūnā aparipūrṇāḥ.

tasmāc chāriputra śūnyatayāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārāḥ na vijñānam. na cakṣuḥ-śrotra-ghrāna-jihvā-kāya-manāṃsi. na rūpa-śabda-gandha-rasa-spraṣṭavaya-dharmāh. Na cakṣūr-dhātur. yāvan na manovijñāna-dhātuḥ. na-avidyā na-avidyā-kṣayo. yāvan na jarā-maraṇam na jarā-maraṇa-kṣayo. na duhkha-samudaya-nirodha-margā. Na jñānam, na prāptir na-aprāptiḥ.

tasmāc chāriputra aprāptitvād bodhisattvasya prajñāpāramitām āśritya viharatyacittāvaraṇaḥ. cittāvaraṇa-nāstitvād atrastro viparyāsa-atikrānto niṣṭhā-nirvāṇa-prāptaḥ.

tryadhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām āśrityā-anuttarāṃ samyaksambodhim abhisambuddhāḥ.

tasmāj jñātavyam: prajñāpāramitā mahā-mantro mahā-vidyā mantro ‘nuttara-mantro samasama-mantraḥ, sarva duḥkha praśamanaḥ, satyam amithyatāt. prajñāpāramitāyām ukto mantraḥ.

tadyathā: gate gate pāragate pārasaṃgate bodhi svāhā.

iti prajñāpāramitā-hṛdayam samāptam.

English Translation: Thich Nhat Hanh

The Best English translation is almost certainly from the great Zen Master Thich Nhat Hanh (source Plum Village):

Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.

“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.

“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Purity,
no Increasing no Decreasing.

“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.

The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.

The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.

Whoever can see this
no longer needs anything to attain.

Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.

“All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.

“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”

Sanskrit Text (phonetics) of the Heart Sutra with Earlier Translation

Namah sarvajnaaya
Adoration to the Omniscient!

Aarya Avalokiteshvara-Bodhisattvo gambhiira ayaam prajna paaramita ayaam caryaam caramaano vyavalokayati sma: panca skandhaah; taamshca svabhaava-shuunyaan pashyati sma
When Holy Avalokiteshvara Bodhisattva performed the deep practice in the Perfection of Transcendent Wisdom, he contemplated that there were five aggregates but observed that they were Empty of essential nature.

Iha Shaariputra ruupam shuunyataa shuunyataiva ruupam, ruupaan na prithak shuunyataa, shuunyataayaa na prithag ruupam, yad ruupam saa shuunyataa, yaa shuunyataa tad ruupam

In this case, Shaariputra, form is Emptiness and Emptiness is itself form; Emptiness is not different from form, and form is not different from Emptiness; that which is form is Emptiness, and that which is Emptiness is form

Evem eva vedanaa-samjnaa-samskaara-vijnaanaani.

So it is for perception, conception, volition and consciousness.

Iha Shaariputra sarva-dharmaah shuunyataa-lakshanaa, anutpannaa, aniruddhaa, amalaa, na vimalaa, nonaa, na paripuurnaah.

In this case, Shaariputra, all things have the characteristics of Emtpiness; they neither arise nor perish; they are neither defiled nor pure, neither deficient nor complete.

Tasmaac Chaariputra shuunya ayaam na ruupam na vedanaa na samjnaa na samskaaraa na vijnaanaani.

Therefore, Shaariputra, within the Emptiness, there is no form, no perception, no conception, no volition, nor consciousness.

Na cakshuh-shrotra-ghraana-jihvaa-kaaya-manaamsi.

Neither is there eye, ear, nose, tongue, body or mind.

Na ruupa-shabda-gandha-rasa-sprashtavya-dharmaah

Neither is there form, sound, smell, taste, touch nor concepts
.

Na cakshurdhaatur yaavan na mano-vijnaana-dhaatuh.

Neither is there realm of sight, etc., until we come to the non-existence of realm of consciousness.

Na vidyaa, naavidyaa, na vidyaa-kshayo, naavidyaa-kshayo, yaavan na jaraa-maranam na jaraamarana-kshayo, na duhkha-samudaya-nirodha-maargaa, na jnaanam, na praaptir apraaptitvena

Neither is there wisdom, nor ignorance, nor extinction of wisdom, nor extinction of ignorance, etc., until we come to the non-existence of old age and death and the non-extinction of old age and death. Neither is there suffering, cause of suffering, extinction of suffering, nor the path leading to extinction of suffering. Neither is there wisdom nor acquisition because there is no grasping.

Bodhisattvasya prajna paaramita am aashritya viharaty acittaavaranah. Cittaavarana-naastitvaad atrasto, viparyaasaatikraanto nishtha-nirvaanah.

Depending on the bodhisattva’s Perfection of Transcendent Wisdom, one dwells without any mental hindrance. Because of the absence of mental hindrance, one is fearless; freed from delusory thoughts, one will reach Nirvana.

Tryadhva-vyavasthitaah sarvabuddhaah prajnaapaaramitaam aashrityaanuttaraam samyaksambodhim abhisambuddhaah.

All Buddhas dwelling in the three periods realize the highest, perfect enlightenment depending on the Perfection of Transcendent Wisdom.

Tasmaaj jnaatavyo prajnaapaaramitaa-mahaamantro mahaavidyaa-mantro ‘nuttara-mantro ‘samasama-mantrah, sarvadukha-prashamanah, satyam amithyatvaat, prajnaapaaramitaayaam ukto mantrah

For this reason, know that the Great Mantra of the Perfection of Transcendent Wisdom is the Great Wisdom Mantra, the Unsurpassed Mantra, and the Unequaled Mantra. It extinguishes all suffering, and is true and real because it is not false. It is the Mantra proclaimed in the Perfection of Transcendent Wisdom.

Tadyathaa gate gate paaragate paarasamgate bodhi svaaha

Namely, “Gone, gone, gone to the other shore;
Gone completely to the other shore.Svaha.”

Iti prajnaa paaramitaa-hridayam samaaptam.

Thus ends the Essence of the Transcendent Wisdom Sutra.

Samantabhadra’s The King of Prayers is the ultimate Buddhist practice how-to and itself a complete practice

Lee Kane — Wed, 11 Oct 2023 05:24:16 +0000

Why is the King of Prayers, the king? This prayer, recommended by many Mahayana teachers, is also translated as “The Extraordinary Aspiration of the Practice of Samantabhadra.” Samantabhadra, Universal Good Bodhisattva, offers us the entire path to becoming a Bodhisattva, for the benefit of all sentient beings! It’s literally, in modern terms, a complete “how-to” — and simply reciting it has many benefits, according to pandits and teachers.

According to Geshe Tashi Tsering, Abott of Sera Mey Monastery [1]

“Samantabhadra’s King of Prayers is a practice text composed to help us cultivate the heart qualities of kindness, care, concern, love and compassion. Developing these qualities will help bring us peace of mind, confidence and a heightened sense of purpose, as well as nurturing and strengthening our relationships.”

Don’t miss the Youtube video embedded below with Geshe Tashi Tsering teaching on the King of Prayers.

You can also think of it as very complete teaching — on how to become a Bodhisattva! — and prayer and practice covering 45 separate points, from the five limbs (prostration, offerings, confession, and so on), then affirming the qualities of Bodhichitta, and the even, you could say, “how to be a Bodhisattva.” There’s much more to this very complete prayer and practice. We hope you’ll take the time to read the commentary by Jang Lung Pandita below. (Full commentary from the great Pandit after the actual prayer below!)

Geshe Tashi Tsering, Abbott of Sera Mey Monastery.

Why is the King of Prayers, the King?

Venerable Thubten Chodron explains[2]:

“Samantabhadra” is sometimes translated as “the universal good.” What is universally good? Bodhicitta—the aspiration to become a Buddha in order to be of the greatest and most effective benefit to all beings. Who possesses bodhicitta? Bodhisattvas. This prayer of aspiration summarizes all the extraordinary activities of bodhisattvas, as well as both the profound and extensive paths. For this reason, it is called “King of Prayers.”

Venerable Thubton Chodron teaching.

The Most Extraordinary of Prayers

The King of Prayers: The Extraordinary Aspiration of the Practice of Samantabhadra, also known as The King of Prayers is from the Gaôçavyüha chapter of the Avatamsaka Sutra (translated by Jinamitra, Surendrabodhi, and Yeshe-de, circa 900 C.E.). Samantabhadra is the Primordial Buddha and embodies the enlightened mind of all Buddhas. Samantabhadracarya Pranidhana is his primary practice and aspiration.

The King of Prayers is considered to be the most extraordinary of prayers because it encapsulates the complete teaching of Tibetan Buddhism. It includes all the essential elements of the path to enlightenment, such as wisdom, compassion, and bodhichitta. The prayer also contains a powerful visualization practice that can help us to connect with Samantabhadra and receive his blessings.

Samantabhadra Bodhisattva. He is normally depicted on an “white elephant” throne. It was a white elephant that descended from heaven to Buddha’s mother on the night of his conception. In this beautiful Thangka, he is surrounded by many Bodhisattvas, incHimalayanart.org

Benefits of recitation of the Prayer

According to the commentary of the great Jang-lung Arya Pandita Nga-wang-lo-sang-ten-pay-gyel-tsen who lived 1770-1845 [4] the benefits of recitation, in this very life, are:

Maintaining extraordinary merit
Seeing the face of the Tathagatas — the Buddhas
Attaining “equal fortune with Bodhisattvas”
Extinguishing negative karmic obscurations

There are also benefits in future lives. These are all contained in the verses and commentaries.

A prayer is a form of meditation. It is consciously incorporated into Buddhist mediations of any type when we set our motivation “to obtain enlightenment for the benefit of all sentient beings.”

Potent Practice for Merit and Purification

Lama Zopa Rinpoche and other great teachers recommend frequent recitation of the King of Prayers as it is an incredibly potent practice for purifying negativities, accumulating merit, and achieving our highest aspirations. By reciting this prayer we can invoke the blessings of Samantabhadra and connect with his wisdom and compassion. In doing so, we open ourselves up to limitless possibilities for growth and transformation.

If you are looking for a practice that will benefit all beings and help you to achieve your highest goals, then look no further than the King of Prayers. Start your journey today by reciting this powerful prayer and invoking the blessings of Samantabhadra.

Geshe Tashi Tsering teaching on the King of Prayers — NOTE: This is one of 10 classes as videos on the Youtube Channel on the sublime King of Prayers: https://www.youtube.com/channel/UCUc0k-RyeqJML8sKc4D7jdw/videos

The King of Prayers

Arya bhadra charya prani dana raja (Sanskrit)

(translated by Jinamitra, Surendrabodhi and Yeshes-sde circa 900c.e.)

(Tib: phag pa bzang po spyod pai smon lan gyi rgyal po)

THE PRAYER OF WAYS HIGH AND SUBLIME

I bow down to the youthful Arya Manjushri.

You lions among humans,
Gone to freedom in the present, past and future
In the worlds of ten directions,
To all of you, with body, speech and sincere mind I bow down.

With the energy of aspiration for the bodhisattva way,
With a sense of deep respect,
And with as many bodies as atoms of the world,
To all you Buddhas visualized before me, I bow down.

On every atom are Buddhas numberless as atoms,
Each amidst a host of bodhisattvas,
And I am confident the sphere of all phenomena
Is entirely filled with Buddhas in this way.

With infinite oceans of praise for you,
And oceans of sound from the aspects of my voice,
I sing the breathtaking excellence of Buddhas,
And celebrate all of you Gone to Bliss.

Beautiful flowers and regal garlands,
Sweet music, scented oils and parasols,
Sparkling lights and sublime incense,
I offer to you Victorious Ones.

Fine dress and fragrant perfumes,
Sandalwood powder heaped high as Mount Meru,
All wondrous offerings in spectacular array,
I offer to you Victorious Ones.

With transcendent offerings peerless and vast,
With profound admiration for all the Buddhas,
With strength of conviction in the bodhisattva way,
I offer and bow down to all Victorious Ones.

Every harmful action I have done
With my body, speech and mind
Overwhelmed by attachment, anger and confusion,
All these I openly lay bare before you.

I lift up my heart and rejoice in all merit
Of the Buddhas and bodhisattvas in ten directions,
Of solitary realizers, hearers still training and those beyond,
And of all ordinary beings.

You who are the bright lights of worlds in ten directions,
Who have attained a Buddha’s omniscience through the stages of awakening,
All you who are my guides,
Please turn the supreme wheel of Dharma.

With palms together I earnestly request:
You who may actualize parinirvana,
Please stay with us for eons numberless as atoms of the world,
For the happiness and well-being of all wanderers in samsara.

Whatever slight merit I may have created,
By paying homage, offering, and acknowledging my faults,
Rejoicing, and requesting that the Buddhas stay and teach,
I now dedicate all this for full awakening.

May you Buddhas now living in the worlds of ten directions,
And all you gone to freedom in the past, accept my offerings.
May those not yet arisen quickly perfect their minds,
Awakening as fully enlightened ones.

May all worlds in ten directions,
Be entirely pure and vast.
May they be filled with bodhisattvas
Surrounding Buddhas gathered beneath a bodhi tree.

May as many beings as exist in ten directions
Be always well and happy.
May all samsaric beings live in accord with the Dharma,
And may their every Dharma wish be fulfilled.

Remembering my past lives in all varieties of existence,
May I practice the bodhisattva way,
And thus, in each cycle of death, migration and birth,
May I always abandon the householder’s life.

Then, following in the footsteps of all the Buddhas,
And perfecting the practice of a bodhisattva,
May I always act without error or compromise,
With ethical conduct faultless and pure.

May I teach the Dharma in the language of gods,
In every language of spirits and nagas,
Of humans and of demons,
And in the voice of every form of being.

May I be gentle-minded, cultivating the six paramitas,
And never forget bodhicitta.
May I completely cleanse without omission
Every negativity and all that obscures this awakening mind.

May I traverse all my lives in the world,
Free of karma, afflictions and interfering forces,
Just as the lotus blossom is undisturbed by the water’s wave,
Just as the sun and moon move unhindered through the sky.

May I ease the suffering in the lower realms
And in the many directions and dimensions of the universe.
May I guide all wanderers in samsara to the pure bliss of awakening
And be of worldly benefit to them as well.

May I practice constantly for eons to come,
Perfecting the activities of awakening,
Acting in harmony with the various dispositions of beings,
Showing the ways of a bodhisattva.

May I always have the friendship
Of those whose path is like mine,
And with body, words and also mind,
May we practice together the same aspirations and activities.

May I always meet a spiritual mentor
And never displease that excellent friend,
Who deeply wishes to help me
And expertly teaches the bodhisattva way.

May I always directly see the Buddhas,
Masters encircled by bodhisattvas,
And without pause or discouragement for eons to come,
May I make extensive offerings to them.

May I hold within me the Buddha’s genuine Dharma,
Illuminate everywhere the teachings that awaken,
Embody the realizations of a bodhisattva,
And practice ardently in all future eons.

While circling through all states of existence,
May I become an endless treasure of good qualities—
Skillful means, wisdom, samadhi and liberating stabilizations—
Gathering limitless pristine wisdom and merit.

On one atom I shall see
Buddha fields numberless as atoms,
Inconceivable Buddhas among bodhisattvas in every field,
Practicing the activities of awakening.

Perceiving this in all directions,
I dive into an ocean of Buddha fields,
Each an ocean of three times Buddhas in the space of a wisp of hair.
So I, too, will practice for an ocean of eons.

Thus I am continually immersed in the speech of the Buddhas,
Expression that reveals an ocean of qualities in one word,
The completely pure eloquence of all the Buddhas,
Communication suited to the varied tendencies of beings.

With strength of understanding I plunge
Into the infinite awakened speech of the Dharma
Of all Buddhas in three times gone to freedom,
Who continually turn the wheel of Dharma methods.

I shall experience in one moment
Such vast activity of all future eons,
And I will enter into all eons of the three times,
In but a fraction of a second.

In one instant I shall see all those awakened beings,
Past, present and future lions among humans,
And with the power of the illusion-like stabilization
I will constantly engage in their inconceivable activity.

I shall manifest upon one single atom
The array of pure lands present, past and future.
Likewise, I shall enter the array of pure Buddha fields
In every direction without exception.

I shall enter the very presence of all my guides,
Those lights of this world who are yet to appear,
Those sequentially turning the wheels of complete awakening,
Those who reveal nirvana–final, perfect peace.

May I achieve the power of swift, magical emanation,
The power to lead to the great vehicle through every approach,
The power of always-beneficial activity,
The power of love pervading all realms,
The power of all-surpassing merit,
The power of supreme knowledge unobstructed by discrimination,
And through the powers of wisdom, skillful means and samadhi,
May I achieve the perfect power of awakening.

Purifying the power of all contaminated actions,
Crushing the power of disturbing emotions at their root,
Defusing the power of interfering forces,
I shall perfect the power of the bodhisattva practice.

May I purify an ocean of worlds,
May I free an ocean of beings,
May I clearly see an ocean of Dharma,
May I realize an ocean of pristine wisdom.

May I purify an ocean of activities,
May I fulfill an ocean of aspirations,
May I make offerings to an ocean of Buddhas,
May I practice without discouragement for an ocean of eons.

To awaken fully through this bodhisattva way,
I shall fulfill without exception
All the diverse aspirations of the awakening practice
Of all Buddhas gone to freedom in the three times everywhere.

In order to practice exactly as the wise one
Called Samantabhadra, ‘All Embracing Good’,
The elder brother of the sons and daughters of the Buddhas,
I completely dedicate all this goodness.

Likewise may I dedicate
Just as the skillful Samantabhadra,
With pure body, speech and mind,
Pure actions and pure Buddha fields.

I shall give rise to the aspirations of Manjushri
For this bodhisattva practice of all embracing good,
To perfect these practices
Without discouragement or pause in all future eons.

May my pure activities be endless,
My good qualities boundless,
And through abiding in immeasurable activity,
May I actualize infinite emanations.

Limitless is the end of space,
Likewise, limitless are living beings,
Thus, limitless are karma and afflictions.
May my aspiration’s reach be limitless as well.

One may offer to the Buddhas
All wealth and adornments of infinite worlds in ten directions,
And one may offer during eons numberless as atoms of the world
Even the greatest happiness of gods and humans;

But whoever hears this extraordinary aspiration,
And longing for highest awakening
Gives rise to faith just once,
Creates far more precious merit.

Those who make this heartfelt aspiration for the bodhisattva way
Will be free of all lower rebirths,
Free of harmful companions,
And will quickly see Amitabha, Infinite Light.

And even in this very human life,
They will be nourished by happiness and have all conducive circumstances.
Without waiting long,
They will become like Samantabhadra himself.

Those who give voice to this extraordinary aspiration
Will quickly and completely purify
The five boundless harmful actions
Created under the power of ignorance.

Blessed with supreme knowledge,
Excellent body, family, attributes, and appearance,
They will be invincible to vast interfering forces and misleading teachers,
And all the three worlds will make offerings.

Going quickly to the noble bodhi tree,
And sitting there to benefit sentient beings,
Subduing all interfering forces,
They will fully awaken and turn the great wheel of Dharma.

Have no doubt that complete awakening
Is the fully ripened result—comprehended only by a Buddha—
Of holding in mind by teaching, reading or reciting
This aspiration of the bodhisattva practice.

In order to train just like
The hero Manjushri who knows reality as it is
And just like Samantabhadra as well,
I completely dedicate all this goodness, just as they did.

With that dedication which is praised as greatest
By all the Buddhas gone to freedom in the three times,
I, too, dedicate all my roots of goodness
For the attainments of the bodhisattva practice.

When the moment of my death arrives,
By eliminating all obscurations
And directly perceiving Amitabha,
May I go immediately to Sukhavati, Pure Land of Great Joy.

Having gone to Sukhavati,
May I actualize the meaning of these aspirations,
Fulfilling them all without exception,
For the benefit of beings for as long as this world endures.

Born from an extremely beautiful, superlative lotus
In this joyful land, the Buddha’s magnificent mandala,
May I receive a prediction of my awakening
Directly from the Buddha Amitabha.

Having received a prediction there,
May I create vast benefit
For beings throughout the ten directions,
With a billion emanations by the power of wisdom.

Through even the small virtue I have accumulated
By offering this prayer of the bodhisattva practice,
May all the positive aspirations of beings
Be fulfilled in an instant.

Through creating limitless merit
By dedicating this prayer of Samantabhadra’s deeds,
May all beings drowning in this torrent of suffering,
Enter the presence of Amitabha.

Through this king of aspirations, which is the greatest of the sublime,
Helping infinite wanderers in samsara,
Through the accomplishment of this scripture dazzling with Samantabhadra’s practice,
May suffering realms be utterly emptied of all beings.

Commentary from the great Pandit below.

A giant and stunning statue of Samatabhadra at a beautiful temple on the sacred Mount Emei in China. In China, he is known as Puxien or Puxian. Typically, his Bodhisattva throne is an elephant.

King of Prayers Commentary

By Jang Lung Pandita

Editors Note: the numbers in the commentary bolded are the verse numbers corresponding to the above prayer.

Explanation of the meaning of the text of the prayer of the conduct of arya Samantabhadra, the entrance to the conduct of bodhisattvas.

I prostrate from my heart to Thubwang Dorjechang, the supreme deity that acts as a teacher to me, with special affection for those who proceed in this degenerate era, the main ones among the two-legged beings abiding in a multitude of fields.

I prostrate with pure faith with all my three doors of activities to the great Dorjechang sporting in the vajra shining the beacon of all teachings, having combined in one the wisdom and affection of limitless conquerors.

Even a single drop from the great ocean of the explanation of the supreme text of Samantabhadra’s Prayer, that is the single path traveled by all conquerors and their children creates a festival of joy when taken in with a handful of faith.

In this text here, the subject matter from all the many prayers that exist in the sutras of the Bhagavan and the treatises of scholars and yogis in arya land (of India) and Tibet, is profound, vast and complete. For this reason this is a prayer that is supreme compared to the others and it is known as The King of Prayers.

There are four parts in the explanation of this text: 1. The meaning of the name 2. The translator’s expression of homage 3. The need (for composing the text) and the relation (between its parts) 4. The meaning of the text.

A beautiful old thangka of many Samantabadras. Each of them rides a white elephant. Bodhisattvas emanate in countless numbers and forms to help all sentient beings.. Himalayaart.org.

Meaning of the Sanskrit name

The meaning of the name In the (Sanskrit) language of perfect grammar the name of the text begins with the word Arya. Translated into Tibetan, arya is phagpa, bhadra is zangpo, tsarya is joepa, pranidhana is monlam and raja is gyelpo. Therefore the title (in Tibetan) translates as phagpa zangpo joepai monlam gyi gyelpo. (In English it translates as The King of Prayers of Arya Noble Conduct or The King of Prayers of Arya Samantabhadra’s Conduct). [2] The splendid of conduct of bodhisattva Samantabhadra, that is the conduct of the children of the conquerors, thoroughly complete in every direction, is condensed in one aspect and composed as a prayer and since the subject matter is vast and superior compared to all other prayers, it is called The King.

The translator’s expression of homage

I prostrate to Arya Youthful Manjushri

The meaning is easy (and does not require any further explanation.)

The need for composing the text and the relation between its parts The subject matter of this text is the conduct of bodhisattvas on the resolute (ground) and the ocean of qualities and conduct of bodhisattvas abiding on the (actual) grounds. When one prays while keeping these in the mind, the potency of the

Great Vehicle lineage increases and one places sound imprints of all the stages of the bodhisattva paths. There is also the need for manifesting the benefits of making this prayer as they are described further down the text. As for the ultimate need, this is manifesting great enlightenment, which is the ultimate benefit. The ultimate need depends on the (general) need and since the (general) need depends on the subject matter, there is a relation. This presentation of the need for composing the text and the relation between its parts does not occur in Chinese commentaries and also in some Tibetan commentaries there is a different explanation. However, this previous explanation is fine.

The meaning of the text There are four headings in this: 1. The stages of practices that amass (virtue) and purify (negativities) that are the causes actualizing the prayer 2. The actual practice of the stages of the bodhisattva prayer 3. The benefits of having paid attention to this prayer 4. The benefits of reciting the texts and so forth.

The activities taught in Samantabhadra’s aspirational prayer are essential practices in Mahayana and Vajrayana. Here, Nyung Nye practice involves extensive physical prostrations for purification, along with taking the eight precepts (for the weekend), fasting and silence. It is considered a purification practice.

1 – Accumulation and Purification

In the way that the Protector Serlingpa and Lord Atisha practiced, one cleans the room and arranges images representing the body, speech and mind (of the buddhas), one arranges beautifully whatever offerings one has been able to receive in an honest manner, one reflects on impermanence, the suffering of unfortunate migrations and the shortcomings of samsara. One also trains the mind by focusing on love and compassion observing all sentient beings and so forth. One must definitely engage in these preliminaries. Then one must certainly mix one’s mental continuum with refuge and bodhichitta. Those with sharp mental faculties, can think that the array of pure fields of buddhas and bodhisattvas existing in the multitude of fields of the ten directions is present in their room. However, beginners are advised to visualize the field of accumulation according to the Lamrim instructions, so that the focal object can appear easily. One generates strong devotion for the objects of refuge as well as strong love and compassion for all encircling sentient beings. And while one is influenced by these thoughts one offers the seven-limb prayer.

An old Tibetan statue of Samantabhadra on an elephant throne. Himalayanart.org

2 – Prostration

The branch of prostration has four subheadings:

1. Combined prostration of all three doors

2. Physical prostration

3. Mental prostration

4. Verbal prostration

Combined prostration of all three doors of activities The root text teaches that with four lines:

1) To all lions of men, the Sugathas of the three times to as many as they exist in the worlds of the ten directions I prostrate to all of them without exception with body, speech and clear mind.

On every worldly realm and every period of time there are buddhas abiding in the ten directions: there are those who came in the past, those who will come in the future and the lions of men who are coming now. [4] I focus on all the Bhagavan Buddhas and their children, however many and wherever they exist, and prostrate respectfully with clear body, speech and mind, sincerely and without just imitating others. If there is inestimable merit in prostrating to simply to one buddha, there is no need to explain what happens when one prostrates by focusing in this way.

Prostrations is a major foundational practice and a way of showing respect and devotion to the Three Jewels: Buddha, Dharma and Sangha.

Physical prostration

The meaning is taught in one verse

2) Through the strength of prayer of noble conduct all the conquerors appear directly to my mind I bow deeply with as many bodies as the atoms of the fields and fully prostrate to all conquerors.

Moved by the strength of faith in the qualities of the noble conduct of the objects of refuge, I focus on the mental object that includes all conquerors in every direction and every period of time as if I could perceive them directly. Emanating as many replicas of my body as there are atoms in the various fields I bow toughing the ground with my five limbs1 and prostrate with utterly pure faith.

Mental prostration

The meaning is taught in one verse

3) On every atom (there) are buddhas as many as the atoms that exist seated in the centre of the children of buddhas. Thus I appreciate that all dharma spheres without exception are filled completely with conquerors.

The number of buddhas on every single atom is equal to the number of atoms that exist. [5] Each of these buddhas abides in the centre, surrounded by an entourage of bodhisattvas who are his or her children. In that manner, space is completely pervaded by the mind of conquerors abiding in equipoise in the dharma sphere of thusness, sporting with the gnosis of non-duality. Similarly, I appreciate that all realms of dharma spheres are filled with (conquerors) bodies and (their pure) fields. I have faith in these inconceivable qualities.

Formal sadhanas are transmitted in text form through an unbroken lineage from guru to guru back to the Buddha. Here, a meditator in lotus position meditates with a written text (Sadhana) as a guide. A Sadhana combines sounds (prayers and mantras), actions (mudras), intense visualizations (guided), even a sense of place (mandalas) and the six senses (smells, tastes, and so on from the visualized offerings.)

Verbal prostration

The meaning is taught in one verse:

Five Limbs: two arms, two legs and the head.

With every sound of an ocean of melodies and an ocean of these inexhaustible praises I pronounce the qualities of all conquerors and praise all sugatas.

Having manifested many tongues and palates that act as causes for the various types of melodiousness

I praise the ocean-like, inexhaustible qualities of these (focal) objects.

With sweet melodious sounds I thoroughly express the limitless qualities of all conquerors and their children and I praise all the sugatas.

The more time we spend on offerings, the more we appear to offer, the more we reinforce the activity of giving — and the positive merit the action accumulates. Even if this only works at the level of mind, this is an important reinforcement.

OFFERINGS This is presented in two subheadings:

Surpassable offerings
Unsurpassable offerings

Ordinary offerings The meaning is taught in two verses:

5) With immaculate flowers and immaculate garlands,

cymbals perfumed ointments, supreme parasols and well as

supreme butter lamps and immaculate incense,

I make offerings to these conquerors.

6) By (arranging) immaculate garments and supreme aromas and powdered incense as high as the supreme Mountain (Meru) in a formation that is superior and supreme in every (aspect) I make offerings to these conquerors.

Flowers, garlands, cymbals, perfumed ointments, parasols, butter lamps, incense, garments and aromas are easy to understand. Each of these words is accompanied by the terms immaculate and supreme. These words indicate that I make inconceivable offerings. Taking the flowers as an example, this refers to every flower that exists in the human and god realm, and to the assembly of countless perfections of every aspect such as that of every color, shape, aroma and condition. Powdered incense refers to sweet smelling incense in a powdered form, packaged as loose powder or as incense sticks, that is further arranged in alternating patters such as these of the colored sand particles of a mandala, vast and awesome, as high as supreme Mt. Meru. The arrangement of these offerings is particularly superior. Taking the flowers as an example, there are various arrangements for every type of flower. For example there are various shapes such as parasols made exclusively out of these flowers, as well as banners of victory, canopies, inestimable mansions, thrones, tassels and so forth, all radiating light. Having emanated various aspects such as these, the same (visualizations) should be applied to the rest of the offerings such the garlands and so forth.

The unsurpassable offerings are often symbolized with the Mandala offering. A traditional mandala set is a “model of the universe” with Mount Meru in the centre — the axis mundi of the cosmos — surrounded by various dimensions and perceptions of the universe. In traditional offerings, these “Universes” are called “continents.” By constructing and offering the mandala of jewels or rice, we make the ultimate offering of the entire visualized universe to our Gurus, the Buddhas and Bodhisattvas, Yidams, and Enlightened Ones.

Unsurpassable offerings

The meaning is taught in one verse:

7) Vast unsurpassable offerings

I imagine for all conquerors Through the strength of faith in the noble conduct

I prostrate and offer to all conquerors.

These are unsurpassable offerings of bodhisattvas with the extraordinary might of miracles and concentration.

I manifest many things with noble characteristics that do not exist in this world, such as the noble vase, the wish-fulfilling tree, the wish-fulfilling jewel and so forth. Then with a mere thought, countless (other) useful things as well as countless praising melodies and the sound of immaculate dharma are emanated from these. These are vast since they completely fill all buddha fields. I also offer my own body, having emanated just as many replicas. The expression through the strength of faith in the noble conduct indicates the characteristic of the motivation. I prostrate and make offerings influenced by two types of faith, both very strong: faith through mental respect in the qualities of the objects receiving my offerings and faith vividly wishing to actualize their state.

Confessions of negativities is an important part of nearly every Buddhist practice with the goal of purifying past negative karma and aspiration of Bodhichitta. One of these practices is the 35 Confessional Buddhas with Shakyamuni Buddha at the centre.

3 — Confession of Negativity

The meaning is taught in one verse

8) Whatever negativity exist and I have done with my body, speech and similarly with my mind due to the power of attachment, hatred and confusion I confess all of them individually.

Due to the three causes of attachment, hatred and confusion, I have committed negativities that are non-virtuous in nature, namely the natural and proscribed negativities, through the bases of the three doors of physical, verbal and mental activities. I have committed these, I have caused other to commit them, and I have rejoiced when those were done by others.

I regret them and fearful that they might come to maturation I confess all of them. -From now on I will restrain my mind. -I am convinced that the objects of refuge have the power to protect me from the results of negativity. -I comprehend the selflessness of the three rounds of negativity. I confess these negative actions individually through the complete set of the four (aforementioned) strengths.

4 — Rejoicing

The meaning is taught in one verse

9) I rejoice in the virtue of all conquerors of the ten directions, that of the children of the buddhas, that of solitary realizers, learners and non-learners and in the merit of all migrators.

I meditate on the joy of rejoicing from the bottom of my heart, like a beggar who has found a treasure, in however merit exists among the five types of individuals. These are the buddhas abiding in the ten directions, bodhisattvas, solitary realizers, hearers who are learners and non learners, and ordinary migrators.

5 — Urging to Turn the Wheel of Dharma

The meaning is taught in one verse:

10) All those who are the beacons of the worlds in the ten directions, those who have found Buddhahood without attachment in the stages of enlightenment, all those protectors I urge to turn the unsurpassable wheel of dharma.

All the Bhagavan Buddhas, the beacons dispelling the decline of the worlds in the fields of the ten directions, the enlightened buddhas [9] who have found knowledge without attachment and impediment, I urge them to quickly turn the unsurpassable wheel of vast and profound Dharma, having manifested replicas of my body equal to their numbers.

H.E. Garchen Rinpoche spinning a Dharma Wheel. Turning the Wheel of Dharma means to literally continue teaching, as Garchen Rinpoche demonstrated daily, and other great teachers. (It doesn’t refer to the Prayer Wheel.)

6 — Praying Not to Pass into Paranirvana

The meaning is taught in one verse:

11) To those wishing to demonstrate paranirvana I pray with my palms joined together: for the benefit and happiness of all migrators please remain for as many eons as there are atoms in the fields.

Having manifested inestimable bodies, I join together the palms of my hands and make this requesting prayer: for the sake of the ultimate benefit of migrators and in order to generate happiness in the present, I request those wishing to demonstrate the mode of passing into paranirvana in the fields of the ten directions, to please remain without passing into paranirvana for as many eons as there are atoms in the fields.

A video teaching from Venerable Zasep Rinpoche on Bodhichitta motivation and dedication — two of the topics in the King of Prayers:

7 — Dedication

The meaning is taught in one verse:

12) Whatever little virtue I have accumulated through prostrating, making offerings, confessing, rejoicing, urging and praying I dedicate them all towards enlightenment.

I share all roots of virtue represented by the six aforementioned branches, such as prostrating and so on, with all sentient beings and I dedicate them with the strong aspiration to become the cause for complete enlightenment.

What stops me from actualizing the things I am praying for, as they are, further down in the text, is negativity and obscurations. And since the favorable factor purifying those and actualizing the prayer is merit, I need whatever acts as the causes for increasing this merit, whatever guarantees that it will

never be exhausted and whatever actualizes the things I am praying for. The seven limb prayer acts in three ways: it purifies negativities and obscurations, it amasses the accumulation of merit, and increases the roots of virtue, while not allowing them to be exhausted. Therefore if the seven-limb prayer is done in the beginning, it amplifies the potency to actualize whatever on prays for further down the text.

The Actual Practices of the Bodhisattva Prayer

This has three subheadings

Practicing the stages of the prayer on the ground of resolute conduct
Practicing the stages of the prayer on the ground of arya bodhisattvas
3. The measure of actualizing the results of the prayer.

Practicing the stages of the prayer on the ground of resolute conduct

This is presented in ten parts:

Training to purify intention
The path remembering bodhichitta
Unaffected application
Benefiting sentient beings
Putting on the armor
Aspiration to meet with bodhisattvas of equal fortune
Aspiration to please virtuous friends
Aspiration that the tathagatas become manifest
Aspiration to uphold the dharma
Aspiration to acquire inexhaustible treasures

Training to purify intention

This has three subheadings

Aspiration to make offerings to the buddhas and that they perfectly complete their intentions
Intention to thoroughly purify buddha fields
Training in the special intention for happiness for all sentient beings.

Aspiration to make offerings to the buddhas and that they perfectly complete their intentions

The meaning is taught in one verse:

13) May my offerings be made to the buddhas of the past and to those abiding in every world of the ten directions and may those who have not yet come, very quickly complete the intention of enlightenment and gradually come as buddhas.

Since the things one prays for, from this point onward are for the sake of benefiting ordinary beings, they are explained in conjunction with the stages of one’s practices. Having represented the root of virtue with prostrations and so forth, I offer my body, enjoyments and root of virtue of the three times to Bhagavan Buddhas who came in the past and to those who presently abide in the worldly realms of the ten directions. [11] And thinking that it has become a cloud of Samantabhadra’s offering (noble in every aspect) and that it has pleased them, I pray that I may always be able to present such offerings. As for the Buddhas who have not yet come, I make offerings to those abiding in the path of the three vehicles who will become enlightened in the future so that the conditions that are conducive for their enlightenment will be completed. This is the aspiration that once they complete their intention, they will arrive to the ground of buddhahood following the stages as they are. This is the way to dedicate the root of one’s virtue and so forth for those learners and nonlearners abiding on the path. As for the aspiration to be able to act in this way in future lives as well, this will also be explained further down in the text.

Intention to thoroughly purify buddha fields

The meaning in taught in one verse:

14) May however many fields exist in the ten directions become vast and completely pure and may they will be filled completely by conquerors who have proceeded to enlightenment under powerful bodhi trees and by children of the buddhas

Just like before, having offered my own body, enjoyments, roots of virtue (found) in the realms of worldly environments in the ten directions, may the faults of these environments such as the stones, pebbles, thorns, gravel, tree stumps, eroded ravines, cliff edges and so forth, become purified and may the nature of the ground base of these places turn into precious substances. May these places be endowed with vast endowments such as vegetation of wish-fulfilling trees, lakes whose waters bear the eight characteristics2, mountains made of the seven precious substances3, inestimable mansions, [12] thrones made of precious substances and so forth and may they become similar to the array of Sukavati pure field. May they be completely filled with bodhisattavas, the children of the buddhas, as well as sugata conquerors sitting in frond of powerful bodhi trees, in the centre (of these fields.) This offering is mainly for the sake of the environment.

Training in the special intention for happiness for all sentient beings

The meaning is taught in one verse:

15) May however many sentient beings exist in the ten directions be always without sickness, may they have happiness and may the dharma-related purposed and hopes of all migrators be fulfilled accordingly.

Just like before, having offered my own body and so forth, for the sake of sentient beings, however many are included in the six classes of the worldly realms of the ten directions, may they become free of sickness. There are many words in the sutras for samsaric suffering and all actions and afflictions that are its causes, such as sickness, suffering and pain. Therefore, once liberated from samsaric suffering and its causes, may they come to experience perfect physical and mental happiness. May the conditions that are conducive for actualizing the dharma-related purposes that all these migrating beings deeply desire, all be established according to their wishes and may they actualize their hope of obtaining the state of buddhahood. This is the way to dedicate mainly for the sake of sentient beings that have not entered the path. What follows from this point onward is the way to train in the focal object of love and compassion as well as the way to train in love seeking to establish the benefit of others.

The path remembering bodhichitta

This is presented in five subheadings:

Aspiration to remember previous births and to be ordained
Aspiration not to allow the deterioration of ethics
Aspiration to teach dharma in individual languages
Aspiration to soften one’s mental continuum and to exert in the six perfections
Aspiration to abandon negativities and obscurations.

Aspiration to remember previous births and to be ordained

The meaning is taught in one verse:

16) May I practice of conduct of enlightenment may I remember (past) births in all migrations and in all successive lives, at death, transference and birth may I always be ordained.

In order to be in a position to establish the purposes of others I must obtain the state of buddhawood. Therefore I will engage in the conduct that is the main cause of that, namely the noble conduct that generates and increases bodhichitta. And in whichever type of migration I am reborn as a god, human and so forth, I will obtain recollection of successive lives in all aspects, remembering the rebirth previous to that life, exactly as it was. Through this power, when I experience the continuum of rebirths as well as death, transference and rebirth in successive lives, I will remember the shortcomings of living as a householder and the benefits of living as ordained. Through that may I always be ordained. Here, since mainly there are shortcomings in the livelihood of a householder who has not obtained a path, there are more obstacles for bodhichitta and therefore one aspires to be ordained in all successive lives up to that point. This is the first cause for remembering bodhichitta.

Aspiration not to allow the deterioration of ethics

The meaning is taught in four lines:

17) May I train in the footsteps of all conquerors and thoroughly complete the noble conduct may I always practice non-deteriorated and faultless, stainless, thoroughly pure moral conduct.

May I be able to practice the three types of ethics, by paying attention to the meaning of each in a non-deteriorated manner, without being affected by the faults of afflicted downfalls. They are the basis and foundation for training in the footsteps of all conquerors of the three times, while being influenced by aspiring and engaging bodhichitta in all successive lives, and the basis for thoroughly completing the conduct of bodhisattva Samantabhadra (that is noble is every aspect). This aspiration for totally pure vows of engaging bodhichitta is the second cause for remembering bodhichitta.

Aspiration to teach Dharma in individual languages

The meaning is taught in four lines:

18) May I teach the dharma in all languages however many languages of migrators (exist, such as) the languages of gods, nagas, yakshas, vampires and humans.

This is an aspiration to teach Dharma in the individual languages of migrators such as the gods, nagas, yakshas, vampires, humans and so forth. This includes two (separate aspirations): to teach dharma in the language for whichever migration one is born into and to teach dharma in the individual language and dialect of each ethnic type included in the same group of “gods” or “humans”. And in brief, since this refers to teaching the dharma of the great vehicle, the dissemination of the great vehicle dharma is the third cause for remembering bodhichitta.

Aspiration to soften one’s mental continuum and to exert in the six perfections

The meaning is taught in two lines:

19a) Through that and through exertion in the (six) perfections may the mind of bodhichitta never be forgotten.

This refers to softening one’s mental continuum and it is the aspiration to abide in the qualities of the (mahayana) lineage. Although the qualities of the great vehicle lineage are said to be many, it appears to be saying that one’s mental continuum is softened mainly with the greatness of love and affection.

Regarding exerting in the (six) perfections, there is exertion in the sense that one puts effort into getting to know the unknown points of the conduct of the six perfections and into developing those that one already knows, without any deterioration. In brief, this aspiration to abide and train in the conduct of the great vehicle is the fourth cause for remembering bodhichitta.

The following half and four verses are the aspiration to establish conditions conducive for the generation of bodhichitta, from the point of view of antidotes.

Aspiration to abandon negativities and obscurations

The meaning is taught in two lines:

19b) May whatever negativities that are obscurations (exist) be thoroughly cleansed.

In terms of negativities, there are negative downfalls such as the four black dharmas and so forth. In terms of obscurations, there are karmic obscurations such as abandoning the great vehicle and so forth and afflictive obscurations such as pride, wrong views and so forth. In brief, the aspiration to put effort into cleansing negativities and obscurations that obstruct the generation of the great vehicle path, in this context is the aspiration to abandon states that are unfavorable for the generation of bodhichitta.

Unaffected application

The meaning is taught in one verse:

20) May I be liberated from the actions of the demons of karma and afflictions and also in all worldly migrations may I remain without attachment , like the lily is with the water and like the sun and moon (that move) unhindered in the sky.

The projecting causes for taking birth in samsara [16] are contaminated karma that is viruous, non-virtuous, or unchanging, afflictions such as craving, taking and so forth, as well as craving such as craving the experience of the five sensual pleasures. Apart from those who benefit me, there those who obstruct dharma and these are called demons. There are two aspirations in being reborn again and again in samsara without liberation from these three faults wherever I am born a worldly migration. In the first example, although the lotus lily is born from the water it is unaffected since it is not attached to water. In the second example, the sun and the moon move across the sky unhindered and never weary, in order to dispel the darkness of the world. Since this is in the context of the ground of resolute activities, although I am not able to completely abandon these three faults, these do not have the potency to create obstacles on my path when I am born in samsara. Merely this aspiration can be found in some arhants of the lesser vehicle, while here, apart from that, it is an aspiration to be reborn in samsara for the sake of others, without weariness.

Benefiting sentient beings

The meaning is taught in one verse:

21) May I thoroughly pacify the suffering of lower migrations in however many vast fields and directions (it exists). May I place all migrators in many types of happiness and may I practice that which is beneficial for all.

I pray to thoroughly pacify all types of samsaric suffering that is the suffering of lower migrations as it is exemplified by the vastness of a field that reaches the limits of space. Further, without limiting this to one single field, I include however many fields exist in the ten directions. [17] Then I pray to place all migrating beings in the well-being of the fortunate migrations such as the excellence of gods and humans. And without stopping at that, I pray that I will be able to establish the ultimate benefit of all migrating beings by guiding them through the method of great enlightenment in accordance with what is appropriate with their individual fortune. This is different from the previous verse. The previous verse is merely a prayer to be able to act in this way in other (future) rebirths. Here it is an aspiration to establish the benefit of sentient beings having taken rebirth in many places, in accordance with my wish, through the influence of prayer and compassion, with a purpose similar to the previous one. Since this is still in the context of resolute activities, it is different from the case of bodhisattvas who have reached (the actual) grounds. They can teach in many different types of existence in the world through having obtained power over (choosing) their rebirth.

Putting on the armor

The meaning is taught in one verse:

22) May I thoroughly complete the conduct of enlightenment and cause sentient beings to enter in accordance with their conduct, may I teach them well (various) noble conducts and may I practice them in all future eons.

I will thoroughly complete the conduct of my two accumulations for the sake of obtaining unsurpassable enlightenment and I will cause sentient beings to enter the great enlightenment by teaching types of conduct in accordance with their individual capacities, interests and imprints. This is explained as teaching in detail the immaculate dharma of the great vehicle that is teaching the mode of conduct that is noble in every aspect (Samantabhadra’s conduct).

Saying that I will thoroughly practice these three types of conduct in all future eons without becoming weary, is putting on the armor. The terms conduct of enlightenment and noble conduct occur many times in this text. [18] As they are not explained as having the same meaning, each term is explained differently in every case. One should also know that they occur many times in the explanation of the sutras, when one relies on the texts of Indian scholars.

Aspiration to meet with Bodhisattvas of equal fortune

The meaning is taught in one verse:

23) May I always befriend those whose conduct is similar to mine. May through body, speech and also mind pure conduct and prayer be practiced as one.

I pray with the wish to always meet bodhisattvas with equal fortune of conduct with my own practice of the bodhisattva conduct, in all my births till I obtain the state of enlightenment. And once I have met them, I pray to mutually befriend, endear and be close to them with totally pure body, speech and mind. I pray to be able to practice the prayer and the conduct of bodhisattva Samantabhadra as one, through this salient point. This is the aspiration to meet with special companions who practice the path of the great vehicle.

Aspiration to please virtuous friends

The meaning is taught in one verse:

24) May I always meet with those friends who whish to benefit me and who teach well the noble conduct; may I never disappoint their minds.

Until I obtain enlightenment may I always meet those companions who wish to teach me the path of the great vehicle in order to benefit me out of compassion, the virtuous friends who teach me well the conduct of bodhisattva Samantabhadra (that is noble in every aspect), those who explain it, and those who offer me instructions on it. And once I have met them, with my thoughts actions may I always behave in a way that will only please them, without even for a moment displeasing and upsetting their minds. These words teach us that all qualities of the great vehicle depend on meeting with spiritual friends and on properly relying on them. This type of understanding is very important.

Aspiration that the Tathagatas become manifest

The meaning is taught in one verse:

25) May I always behold directly the conquerors, protectors surrounded by the children of the buddha. In all future eons may I never become impoverished and may I also make vast offerings to them.

May my eyes directly engage the array of the all the supreme emanation bodies of the conquerors of the ten directions, the protectors who are surrounded by the group of their own children, the bodhisattvas. Once they become the object engaged by my sight, may I look at those conquerors with a faithful mind. In all future eons also, until I meet with the essence of enlightenment, may I be able to present them with actual offerings, with a never-wearing enthusiasm and may I also be able to please them with vast offerings that are not actual ones but are rather produced by the strength of concentration and the strength of miracles. Similar to the meaning of the previous verse, this is an important point teaching that the attainment of the type of concentration that is able to remember the stream of dharma, as well as being in a position to actually meet the supreme emanation bodies and receive instructions from them and so forth, are all the results of a similar cause of properly relying on the spiritual friend who teaches the path of the great vehicle.

Aspiration to fully uphold the immaculate Dharma

The meaning is taught in one verse:

26) May I uphold the immaculate dharma of the conquerors and illuminate every aspect of the conduct of enlightenment may I practice the noble conduct (now) and may I practice it in all future eons.

I pray to be able to uphold the dharma by being able to retain without forgetting the words and meaning of however many collections of dharma have been taught, such as the twelve divisions of the teachings of the conquerors and so forth. Further, may I be able to fully illuminate for others the transmitted dharma of the great vehicle through the conduct of highest enlightenment. This refers to teaching. May I generate the realized dharma of the great vehicle that is the conduct of bodhisattva Samantabhadra, noble in every aspect, in the mind streams of myself and others. May I be able to purify whatever is adverse to that, and to cleanse it, and may I be able to practice this in all future eons without becoming weary. Thus the first line refers to upholding the words and meaning of dharma. The second line refers to teaching the realized dharma to others. The third line explains my practice from the point of view of what is to be adopted, in order to generate the realized dharma in the mind streams of myself and others. The intention in the context of the path of preparation is that one does not forget the words and meaning of dharma and that the power to uphold the immaculate dharma of the conquerors is greatly enhanced by obtaining the power to retain dharma, meaning, patience, and mantra.

Aspiration to acquire inexhaustible treasures

The meaning is taught in one verse:

27) May I find inexhaustible treasures and gnosis when circling in all (types) of existence may I become an inexhaustible treasury of all qualities, method, wisdom, concentration and freedom.

I pray to find an inexhaustible and limitless accumulation of merit and gnosis as I take birth and circle in all types of existence in the desire, form and formless realms. I also pray that I will be able to obtain a limitless and inexhaustible treasury of all qualities as I train in various means for taming sentient beings, in various types of wisdom abiding in thusness, in various types of concentration establishing the entry to qualities and in various types of illusory freedom. The intention is that during one countless great eon up to the level of supreme mundane dharma of the path of preparation, I will complete the accumulations (related to these levels), I will extensively familiarize myself by repeatedly training in all aspects of the great vehicle path, I will perceptually comprehend thusness as soon as I obtain the great vehicle path of seeing and I will find the fully complete potency of obtaining the inconceivable door to miracles, the liontype concentration and so forth.

Practicing the stages of the prayer on the ground of Arya Bodhisattvas

This is presented in six parts:

1. Entering the freedom of all Bodhisattvas

2. Aspiration to establish the ten strengths of bodhisattvas

3. Establishing the antidotes

4. Bodhisattva deeds

5. Training in the footsteps of others

6. The meaning in brief

Entering the freedom of all bodhisattvas

This is presented in eight subheadings:

Aspiration to see the inhabitants of all pure realms on a single atom
Aspiration to see the pure fields
Engaging the speech of the buddha
Engaging the tathagatas’ turning of the wheel of dharma
Engaging the eons
Beholding the tathagatas and engaging the object of their practice
Actually establishing buddha fields
Aspiration to go to the direction of the tathagatas

Aspiration to see the inhabitants of all pure realms existing in the ten directions on a single atom

The meaning is taught in one verse:

28) On every atom there are as many fields as the atoms that exist the inconceivable buddhas in these fields abide surrounded by children of the buddhas I behold them and practice the conduct of enlightenment.

On a single atom there are as many inconceivable buddhas as the number of atoms existing in the fields of the ten directions. They abide in the centre surrounded by their children, the bodhisattvas. In order to obtain their unsurpassable enlightenment I behold them with my gaze and practice the conduct.

Aspiration to see all pure fields in the ten directions

The meaning is taught in four lines:

29) Thus also in the expanse of a single hair there is an ocean of as many buddhas as they exist in the three times in every direction without exception and there is an ocean of pure fields and for an ocean of eons may I thoroughly engage in the practice of this conduct.

As it has just been explained, in all directions of all realms in every world, in the expanse of minute ground similar to the tip of a single hair, there is an ocean of arrayed buddha bodies whose number is equal to the number of the buddhas who have come in the measure of the three times, the past, present and future. I will thoroughly engage in the ocean of array of their pure fields and practice the conduct of enlightenment for an ocean of eons, with a neverwearing mind. [23] The pure fields and the manner of beholding them taught in the last couple of verses are different from what has been taught previously on verse 25 by the words “may I always behold directly the conquerors surrounded….” That was about the manner that bodhisattvas who are ordinary beings behold the array of supreme emanation bodies and their fields. Since this verse is about the manner that arya bodhisattvas behold the array of complete enjoyment bodies and their fields, the difference is substantial. Although in some Tibetan commentaries it is explained that this applies only to the presentation of pure fields, it is acceptable to apply it to the first ground and so forth, since the intention of the Sutra of Ten Bhumis is similar to the teachings of arya Nagarjuna and his spiritual children, (in teaching that) one sees many arrays of enjoyment bodies from the first ground and that also every moment one sees many greatnesses. Nevertheless despite the fact that the focal object is only one array of a pure field of enjoyment bodies, the beholders are many arya bodhisattvas. But despite the fact that at the time of beholding there are differences between higher and lower realizations and for that reason it appears that there are many different ways of beholding, this is not the object of debate of a dialectician’s faulty reasoning.

Engaging the speech of the buddha

The meaning is taught in four lines:

30) With a language of an ocean of qualities in every single word all conquerors speak with the pure qualities of melodiousness. This melodiousness is in accordance with the thoughts of all migrators. May I always engage the speech of the buddha.

Even a single word of the enjoyment body is endowed with the sixty types (of melodiousness) and so forth and their language is like an ocean. It engages each type of migrating being existing in the surrounding mandalas, with their intentions and mentalities. [24] It engages all of them through their own individual language. Through the purity of the aspects of speech of all conquerors, endowed with the quality of eliminating doubt and being understood in each individual language, the speech of the buddha fulfils the hopes and intentions of all migrating beings. May I engage in listening that melodious speech with faith and may I come to hear it. This refers to hearing as it is, even a single part of the melodious speech of the enjoyment body, expressed in such a manner of speaking that it is understood in the individual languages of limitless migrating beings. Again, since there are two types of hearing for arya bodhisattvas: hearing according to their own strength and hearing through the blessing of the buddha, there is no need to exclusively apply this to the ninth ground.

Engaging the Tathagatas’ turning of the wheel of Dharma

The meaning is taught in four lines:

31) I will also thoroughly engage through the strength of my mind in the inexhaustible melody of the speech of all conquerors coming during the three times and turning the wheel (of Dharma) in (different) ways.

All the conquerors, the Bhagavan Buddhas who come during the three times, fully turn the wheel of dharma in profound and extensive ways, in an uninterrupted stream. May I fully engage the meaning of the boundless and inexhaustible melody of their speech thought the strength of my mind, with perfect understanding of its meaning by the strength of vast gnosis. The previous verse refers to merely hearing the language of inconceivably melodious speech. Since this verse refers to the need to see the unmixed characteristics of the meaning of the turnings of the wheel of dharma through gnosis, the difference is substantial. [25] Further this is a quality in the context of a high ground since teaching each subject to each migrating being with relevant melodiousness while eliminating doubt without mixing the aspects, is a realization of the momentary nature of the mind.

Engaging the eons

The meaning is taught in four lines:

32) I can even enter in an instant in all future eons whatever is the measure of the eons in the three times I practice entering (them) in a fraction of an instance.

(I aspire) to engage in however vast enlightened activities of body and speech of buddhas will occur in all future eons. Here, I condense all these future events in a sole instance of the mind and engage them. Similarly, whatever is the measure of whatever exists in the three times, I thoroughly engage them through the strength of gnosis by condensing them in a fraction of an instance of the mind. With these words one instance is blessed for eons and eons are blessed in an instance. This is the freedom of the bodhisattvas, the great beings who have obtained powers. The object they engage must be understood to be the enlightened activities of the buddhas. Regarding this group of five verses, it is all about engaging the enlightened activities of the buddhas through the strength of gnosis. With the fist two verses there is engagement of the secret holy body, with the third verse there is engagement of the secret holy speech and with the fourth verse there is engagement of the secret holy mind. Although I do not have the power to comprehend them as they are, they are illustrated by relying on the meaning of the dharma wheel. [26] In this fifth verse, there is engagement of the enlightened activities from the point of view of time.

Beholding the Tathagatas and engaging the object of their practice

The meaning is taught in one verse:

33) In an instance I behold the lions of men coming in the three times and I enter through the strength of illusory freedom in the object of their practice.

With my mind, I behold all at once, in an instance, the array of bodies of all lions among men who are coming over the three times, the bhagavan buddhas, together with the ocean of the vast assembly of their entourage and I always engage the object of their practice. The inconceivable gateway of the deeds of these buddhas arisen from the play of miraculous concentration, blessings and illusory aspects I engage through the strength of manifesting illusory freedom having myself become an illusion. These words refer to engaging in the inconceivable deeds of the buddhas and the mode of engagement is that of great bodhisattvas who have obtained the powers of concentration and miracles.

Actually establishing buddha fields

The meaning is taught in four lines:

34) Moreover I arrange the pure fields of the three times I actually establish them on a single atom. Thus I enter the array of the fields of conquerors in all directions, without exception.

The array of pure fields existing over the three times [27] is vast like an ocean. Through the might of miracles and concentration I actually establish however many pure fields exist on a single atom. And in a similar manner, I engage in establishing limitless arrays of pure fields of the buddhas in all directions, without exception. What is taught on verse 3 with the words on every atom etc., is that I behold the pure fields of other buddhas. Here, since I establish an array of fields through the might of my own miracles and concentration, the difference is substantial. The actual preparation of pure fields is obtained from the eighth ground onwards. However one can start visualizing and taking them into mind from right now, and one can practice with the special way meditating on concentration, already from the first ground.

Aspiration to go towards the Tathagatas

The meaning is taught in four lines:

35) Moreover I proceed in front of all protectors, the future beacons of the world as they gradually become enlightened, the turn the wheel (of dharma) and demonstrate the conclusion of paranirvana’s intense peace.

I proceed in front of all the limitless bhagavan buddhas who have not yet come, those who will be the beacons of the world until the end of future times, those who abide and are asserted (to exist) in the worldly realms of the ten directions, whoever many they are. Simultaneously and in their own time according to their process, some demonstrate the mode of enlightenment in their fields, some turn the wheel of dharma, while others demonstrate the conclusion of paranirvana’s intense peace. In limitless fields, these teachers and protectors engage in limitless sets of the twelve deeds, demonstrated here by the fore mentioned three main activities. [28] I proceed in front of all of them instantaneously, through the strength of miracles. Having emanated a number of bodies equal to their number, I prostrate, offer service, present an ocean-like could of offerings and make request so that they turn the wheel of dharma and so forth. I arrive there in order to make offerings and pay homage. With these words, I actually perform limitless prayers of offerings and homage to the tathagatas just as it occurs in the Freedom of Bodhisattva Samantabhadra. Prayer to establish the ten strengths of bodhisattvas The meaning is taught in two verses:

36) The strength of all swift miracles, the strength of the vehicle which is the gateway for all, the strength of conduct of all qualities, the strength of love which is all pervasive

37) The strength of merit which is virtuous in all aspects, the strength of gnosis without formation, the strengths of wisdom, method and concentration: May I attain pure strength of enlightenment through these.

Regarding the first line, those proceeding on the path from the seventh ground onward, they progress very fast and for the sake of making offerings and so forth to all buddha fields simultaneously, they arrive quickly through miracles. Also the might needed to mature and liberate sentient beings is (obtained) very quickly. Similarly, everything (is established) through the strength of swift miracles.

Regarding the second line, (in terms of vehicles) apart from the three greatly renowned vehicles, there are also various ocean-like vehicles (defined) through the disposition, capacity, and interests of limitless sentient beings of infinite regions. The strength of vehicle places sentient beings from all these other vehicles, however many they exist, in the great vehicle.

Regarding the third, as it is said in the Sutra of Perfectly Pure Object of Conduct: “when a bodhisattva is inside a house, he remains endowed with natural awareness of all sentient beings, without being overpowered by they darkness of the house. One should generate such a type of bodhichitta”. In a similar way, the unlimited activities of the three doors and commotion are all for the sake of benefiting sentient beings. The fact that one is able to actually accomplish these through the strengths of miracles and concentration, is the strength of conduct of all qualities.

Regarding the fourth, this is the strength of love that pervades all worldly realms of the ten directions similar to the way of manifesting a cloud and causing a stream of rain to fall trough the concentration of love for the inhabitants of the hot hells and in that way ensuring their wellbeing.

Regarding the fifth, this is the strength of merit, virtuous in all aspects, a boundless mass of merit gathered in an instance, outshining the merit of Brahma, Indra and so forth. Their merit can not compete even with (the merit taken to establish) a single pore in the skin (of these bodhisattvas).

Regarding the sixth, this is the strength of gnosis that enters without obstruction the moment by moment formation of the sciences of the training of bodhisattvas, various mundane treatises, as well as the sciences of arts, crafts and karma.

Regarding the seventh, this is the strength of wisdom which can enter and rise from equipoise on thusness, that is the state mode of abidance of dharmas, in an instance. It does that having halted the movement of other gross types of awareness and having reached the ultimate point of correct negation.

Regarding the eighth, this is the strength of method that is skillful in inconceivable number of methods that mature sentient beings, that transforms even the grosser non-virtuous physical and verbal actions into a supreme path and that is able to generate even very gross types of mind of the desire realm as a path that is uncontaminated in nature.

Regarding the ninth, this is the strength of concentration that in each instance sends the mind from the limit of non-pacification to the limit of total pacification and boldly goes there. It has obtained mastery on the sky-treasure, the strainless, and other such types of concentration.

Regarding the tenth, this is the strength of unsurpassable enlightenment (that is developed) by relying on the previous ones. It is the strength that swiftly actualizes the inconceivable qualities of a buddha in one’s own mindstream. I pray to correctly establish these ten strengths in my own mindstream. These are called strengths because when one obtains the higher grounds the potency of the ten qualities such as miracles and so forth, is gradually intensified to the point where they can not be challenged by their opposing states.

Establishing the antidotes

The meaning is taught in one verse:

38) May I thoroughly purify the strength of actions and utterly destroy the strength of afflictions render the strength of demons powerless and complete the strength of noble conduct.

May the strength of contaminated actions subsumed in samsara, be thoroughly purified and become cleansed and may all afflictive obscurations that are the root and secondary afflictions and so forth be utterly destroyed. May the strength of the four demons4 such as the demon of the aggregates and so forth become powerless [31]. Through establishing the strength of an exceptional antidote that divorces unfavorable conditions of their potency, may I complete the strength of the conduct of bodhisattva Samantabhadra (that is noble in every aspect). The complete abandonment of all four types of demons should be understood in the following manner: it is explained that when the Bhagavan buddha declared that he was enlightened he obtain the sign of irreversibility for the sake of the great vehicle and after that he overcame Mara. The other three types of demons are abandoned on a gross level when one obtains the eighth ground.

Bodhisattva deeds

The meaning is taught in two verses:

39) I will purify an ocean of fields liberate an ocean of sentient beings see through an ocean of dharmas and comprehend with an ocean of gnosis.

40) I will perform an ocean of pure conducts complete an ocean of prayers make offerings to an ocean of buddhas for an ocean of eons, without becoming weary.

The ocean conveys the meaning of something boundless and immeasurable. In the places where I will become enlightened I will totally purify an ocean of fields from the faults of their

The four types of demons are the demon of the aggregates, the demon of afflictions, the demon who is the lord of death and the demon personified as the son of a god, known as Mara.

The environment and inhabitants as the realms of buddha fields, such as Sukavati and so forth. I will liberate an ocean of sentient beings from the fears of samsara and nirvana through the three types of miraculous activities. With the eyes of an ocean of gnosis I will individually see and comprehend all types of transmitted and realized dharmas. I will actualize the deep realizations of this ocean of gnosis that simultaneously engages countless existing aspects. I will perform the totally pure ocean of bodhisattva conducts including the noble conduct of the accumulation of merit and the enlightened conduct of the accumulation of gnosis, without being defiled by stains. I will complete an ocean of bodhisattva prayers such as the Ten Countless Great Aspirations, countless times. I will always present an ocean of clouds of Samantabhadra’s offerings to an ocean of buddhas in the ten directions. I will even perform these seven actions through the strength of the perfection of enthusiastic effort, for an ocean of eons without becoming weary. Further, these eight ocean-like actions will be completed in each moment. This is mainly about activities that are performed when one obtains the tenth ground, (known as) dharma cloud, where one has fully completed the ten powers, ten strengths and so forth. However practices conforming with that already exist prior to the tenth ground. The prayers of arya grounds beyond that point are a special method for placing imprints and for going into practices. If from right now a beginner pays attention to the aspects of these activities of arya bodhisattvas when he or she recites the text of the prayer, and generates strong resolution, the path that is issued from making the prayer already exist. Therefore it is very important to strive on this point through many other, subtle and renowned, instructions without even a small part of fabrication.

Training in the footsteps of others

This is presented in two subheadings:

1. Training in the footsteps of tathagatas

2. Training in the footsteps of bodhisattvas

Training in the footsteps of Tathagatas

The meaning is taught in one verse:

41) All the conquerors of the three times became enlightened through the noble conduct and the specific prayers of the enlightened conduct: I will complete all these without exception.

However many conquerors come in the three times, they all make an ocean of specific prayers for the sake of obtaining unsurpassable enlightenment when they engage in (various types of ) conduct. I will thoroughly complete all of these without exception, for the sake of obtaining the state of buddhahood actualizing enlightenment, through the strength of the prayer of Samantabhadra’s conduct, starting right now. With these words I am praying that myself alone will be able to completely actualize the prayers of all buddhas of the three times, without exception.

Training in the footsteps of Bodhisattvas

The meaning is taught in three verses:

42) The eldest of all conquerors’ children is called Samantabhadra.

In order to practice with a skill similar to his I dedicate fully all this virtue.

43) To purify my body, speech and mind to purify my conduct and to thoroughly purify fields may I do a dedication that is similar to his noble and skillful one.

44) In order to practice totally virtuous conduct I will practice Manjushri’s prayer and [34] without becoming weary in future eons I will complete their actions without exception.

All the buddhas and their children of the ten directions they all agree that the name of the bodhisattva who was the eldest among the children of all conquerors, is Samantabhadra, Noble in Every Aspect. I fully dedicate all this virtue in order to train in the great wave of conduct similar to that great and skillful bodhisattva. And how is it similar? It is similar in five ways, as my body, speech, mind, conduct and fields are totally pure. The purify of the body refers to appearing in a form according to the needs of those to be tamed, appearing in as many bodies as the buddha fields existing in each atom, appearing to fill all buddha fields with a single body, appearing to remain immovable in front of the feet of all buddhas and so forth. The purity of speech refers (to qualities such as) teaching all languages in a single mandala of melodious songs. The purity of mind refers to actualizing an ocean of conducts on each moment. The purity of conduct refers to purifying the conduct of concentration, absorption and (the six) perfections in their entirety, on each moment.

The purify of fields refers to thoroughly purifying on each moment the great wave of riches of the environment and inhabitants of the buddha fields by relying on the previous four purities. This explanation comes from master Manjushrimitra. In a similar way, I pray that I also may be able to do a noble and skillful dedication in accordance with the conduct of bodhisattva Samantabhadra, consistent with these five aspects. For the sake of thoroughly engaging in this noble conduct that is deep and vast, virtuous in the beginning, middle and end, and beautiful in every way, I will do the prayer of arya Manjushri called the Arya Manjushri, King of Space. For whoever long samsara exist without beginning or end, for that long I promise to establish an immeasurable benefit of all space-filling sentient beings and similar to the prayer, in accordance with the conduct, dedication and prayer of bodhisattvas Samantabhadra and Manjushri, I also make aspirational prayers. Again in order that these aspirations are not destroyed or reversed in the interim but so that they reach perfection, I will complete this conduct comprised of all these activities in all future eons without ever becoming weary, through intense and enthusiastic effort. These words are a promise and a prayer and they teach explicitly that these two bodhisattvas are especially superior to all other bodhisattvas in terms of being skillful and in terms of the strength of the perfection of their wisdom.

The meaning in brief

The meaning is taught in one verse:

45) May this conduct be without measure may qualities not be restricted by any measure and by abiding in this immeasurable conduct may I set forth emanations.

By assuming the responsibility of the complete great wave of all conducts of bodhisattvas as explained earlier, it becomes without measure. And since it can not be contained by any number, time-frame or example, it is an ocean and it limitless. Similarly also qualities [36] are immeasurable since one obtains the inconceivable qualities of the secret activities of body, speech and mind of bodhisattvas. In that way by abiding in such an immeasurable conduct I will actualize inestimable, pure emanations in the aspect of buddhas and bodhisattvas of the ten directions.

The measure of actualizing the results of the prayer The meaning is taught in one verse

46) Sentient beings are as limitless as the expanse of space. May my aspiration prayers be as limitless as the limitless karma and affliction of them all.

Sentient beings are not restricted by any limit, so for example, one can not say that there are just so many of them in this direction, or so many of them in that particular frame of time and so forth. In that sense they reach the expanse of space. Therefore the realm of their karma and the realm of their afflictions are similarly not restricted by any number or measure: they are only limitless. Just as the karma and afflictions of these sentient beings are limitless, in a similar way, may each one of all the aspiration prayers I have been doing, be only limitless. This is because I have made these prayers so that the karma and afflictions of each and every one of these space-filling sentient beings become exhausted and that they are all placed in the bliss of unsurpassable enlightenment.

The actual, main part of the prayer is completed here.

This includes the ten great prayers that are an abbreviation of what appears in the sutra of the bodhisattvas prayer, the Ten Countless Great Aspirations, composed by the protector Shantideva. These are:

1. Aspiration to make complete offerings to all buddhas.

2. Aspiration to completely uphold and protect all dharmas.

3. Aspiration to proceed with unobstructed bodies in frond of all buddhas of the ten directions performing incredible deeds.

4. Aspiration to always perform all types of bodhisattva conduct.

5. Aspiration to personally bring all sentient beings to maturity.

6. Aspiration to establish countless mundane realms as places of my future enlightenment.

7. Aspiration to engage only in the type of conduct of countless purities such as filling countless numbers of actually established fields with supreme bodhisattvas from among the subjects of inconceivable conduct.

8. Aspiration that my thoughts and actions will be the same as those of all bodhisattvas.

9. Aspiration to establish countless types of conduct and practices, all of them being only for the supreme purpose.

10. Aspiration to actualize complete enlightenment through manifesting countless deeds for all sky-filling sentient beings.

The first one is presented in verse 13, with words such as: May my offerings be made to the buddhas of the past etc., as well as in verse 40, with words such as: make offerings to an ocean of buddhas and so forth.

The second is presented in verse 26, with words such as: May I uphold the immaculate dharma of the conquerors etc., and similarly in verse 39, with words such as these: see through an ocean of dharmas.

The third is presented in verse 35, with words such as these: Moreover I proceed in front of all protectors, the future beacons of the world as they gradually become enlightened, the turn the wheel (of Dharma) and demonstrate the conclusion of paranirvana’s intense peace.

The fourth is presented in verse 40, with words such as these: I will perform an ocean of pure conducts.

The fifth is presented in verse 39, with words such as these: liberate an ocean of sentient beings.

The sixth is presented in verse 39 with words such as these: I will purify an ocean of fields.

The seventh is presented in verse 34 with words such as these: Thus I enter the array of the fields of conquerors in all directions, without exception.

The eighth is presented in verse 42 with words such as: In order to practice with a skill similar to his and so forth.

The ninth is presented in verse 36 with words such as: the strength of conduct of all qualities and so forth as well as in verse 41 with words such as: All the conquerors of the three times and so forth.

The tenth is presented in verse 46 with words such as: Sentient beings are as limitless as the expanse of space and so forth. Having examined the meaning of the words in previous and later verses one should know in depth the way these verses relate to the bodhisattva’s prayer.

The benefits of having paid attention to this prayer

This is presented in two subheadings:

1. Benefits to be seen in this life

2. Benefits to be seen in future lives

Benefits to be seen in this life

This is presented in four subheadings: 1. Maintaining extraordinary merit

2. Seeing the face of the tathagatas after abandoning lower migrations and negative companions

3. Obtaining equal fortune with bodhisattvas and acquiring gain

4. The benefit of having exhausted karmic obscurations.

Maintaining extraordinary merit

The meaning is taught in two verses:

47) Compared to someone who offers the conquerors limitless fields of the ten directions adorned with precious substances as well as the supreme happiness of gods and humans for as many eons as there are atoms in the fields

48) Whoever upon hearing this king of dedications yearns for supreme enlightenment and generates faith even once will gain immaculate, supreme merit, superior to them.

Whoever fills up all mundane realms of the ten directions without exception, decorating them with the seven types of precious substances and then offers them with a pure mind to the buddhas of the ten directions and whoever desires to generate supreme happiness derived from marvelous provisions similar to the possessions of gods and humans and makes these offerings for the period of limitless eons equal in number to the number of atoms in the fields, will amass an inconceivable amount of merit with such offerings. Then again whoever having heard this King of dedication of Bodhisattva Samantabhadra, while rejoicing and recalling the meaning of the words, rejoicing in the cause and effect of unsurpassable, supreme enlightenment, and with a strong resolution fully generates faith, even once, will accumulate supreme, immaculate merit that surpasses by far the previously mentioned merit. Making offerings with vast substances, for a long period of time, to a limitless field, in the most respectful way, accumulates substantial merit, but the merit generated from familiarizing the mind, even once, with this prayer while remembering its meaning, it is said to be extremely vast.

Seeing the face of the Tathagata after abandoning the lower migrations and evil companions

The meaning is taught in one verse:

49) Whoever recites this prayer aspiring for noble conduct abandons the lower migrations abandons evil companions and will soon behold the Buddha of Limitless Light.

Whoever faithful individual recites this prayer of noble conduct by paying attention, doing a meditation on the main points, abandons the dharmas that are causes for taking rebirth in the lower migrations and having abandoned actions such as going against the advice of the spiritual friend, causing harm to an immaculate field (of merit) and so forth, abandons all negative migrations. Similarly, this individual completely abandons evil friends such as the negative friends who have no faith towards the three jewels and have wrong views, as well as the evil friends who cause others to turn away from the great vehicle and enter the lesser vehicle. Such an individual will soon behold directly the body of the Buddha of Limitless Light, adorned with marks and signs, in this life, before long. Not only will one put a long distance between oneself and the causes and conditions for lower migrations, namely evil karma and negative friends respectively, but also at the time of death one will behold the face of Buddha Amitabha and proceed to a pure field having destroyed the opportunity to produce results out of the evil karma that exists in one’s own mind stream, accumulated over past lives, as the cause for lower migrations.

Obtaining equal fortune with bodhisattvas and acquiring gain

The meaning is taught in one verse:

50) Will live happily having acquired many gains things will go well in this present life and before long will be like Samantabhadra.

Further such an individual will acquire many gains finding virtuous friends who enjoy the dharma of the great vehicle, and all conducive conditions such as friends, abodes, possessions and so forth will be gathered easily, on their own. Even unfavorable conditions such as a disease that might cause suffering for others, for that particular individual it will become an ally for one’s bodhichitta and conduct and therefore will bring about physical and mental wellbeing. Through the blessing of the conquerors and their children in this present life, all matters in this and future lives will go well. Further this individual before long, in a short period of time will be like bodhisattva Samantabhadra, having mentality, conduct, qualities and merit similar to his. In brief, this verse teaches that in this very life such an individual will attract the favorable conditions of enjoying the dharma of the great vehicle while his or her thoughts and actions will be enhanced. Having being touched by the blessing of buddhas and bodhisattvas, all matters of this and future lives will be achieved smoothly and one will obtain the supreme realization of the grounds and paths, quickly.

The benefit of having exhausted karmic obscurations

The meaning is taught in one verse:

51) The negativity of the five heinous crimes and all those done under the power of ignorance will soon be thoroughly cleansed if they recite this (prayer of) noble conduct.

The negativities of the five heinous crimes of killing one’s father, killing one’s mother, causing a schism in the sangha and drawing blood with malicious intent from a bodhisattva, performed by someone out of ignorance, done in a state of confusion when the mind which can distinguish between what is to be practiced and what it to be abandoned in weak, even these can be purified quickly if one truly recites this very prayer of noble conduct, with resolution while remembering the meaning of the words. In this very life, all the obscurations of the heinous crimes can be totally purified without anything left behind to be experienced as their result. They completely vanish and become exhausted. The five heinous crimes are the heaviest among all non-virtuous actions, and if one has the potency to purify them in this very lifetime, there is no need to be concerned about others. This verse teaches the extraordinary might for purifying obscurations.

Benefits to be seen in future lives

This is presented in two subheadings

1. Subsuming causes

2. Subsuming results

Subsuming causes

The meaning is taught in one verse:

52) Will be endowed with knowledge, form, signs, lineage and radiance, many demons and heretics will not overpower them and all the three worlds will present them with offerings.

The individuals who make the pledge of this prayer of noble conduct, also in future lives wherever they are born as gods or humans will have perfect gnosis entering without obstruction the understanding of different types of logic, as well as beautiful form with a well proportioned body and so forth, noble signs such as a broad head like an umbrella and so forth, high lineage such as the royal lineage, and perfect radiance such as golden radiance and so forth. Even many demons who create obstacles on the path to enlightenment and heretics who abide in wrong paths and bad views will not be able to create obstacles on the path of those individuals. Not only will they not have the potency to do that but also they themselves will be overpowered by the strength of merit and gnosis. These individuals will become the objects receiving offerings and prostrations from migrating beings and gods of the three worlds.

Subsuming results

The meaning is taught in one verse:

53) Will quickly proceed beneath the powerful bodhi tree and sit there for the benefit of sentient beings turn the wheel of an enlightened buddha and tame the hordes of demons.

The individuals who make the pledge of this prayer quickly perfect their progress on the path and therefore quickly proceed beneath a powerful bodhi tree and once there, they abide in the full lotus position for the sake of establishing the intention for unsurpassable enlightenment for all sentient beings. After taming the hordes of billions of demons through the vajra-like concentration, they manifest the state of the unsurpassable enlightenment of a buddha and fully turn the wheel of profound and vast Dharma.

Teaching the benefits of reciting this text

This is presented in five subheadings:

1. Teaching them in brief

2. Dedication of the root of virtue of reciting the noble conduct, in the footsteps of bodhisattvas

3. Dedication in the footsteps of tathagatas

4. Abandoning obscurations and seizing a special, pure physical basis

5. Receiving a prophesy and establishing the purpose of sentient beings.

Teaching the benefits in brief

The meaning is taught in one verse:

54) The maturation of those who keep, teach or read this aspiration prayer of noble conduct [44] is known by the buddhas: have no doubt about supreme enlightenment.

Whichever faithful individual recites merely one word of this text of the prayer of noble conduct and in this way keeps it, teaches it to others, reads the volume or persistently asks revealing questions, will obtain an inconceivable, perfect maturation transcending this world. This is an object of conduct known only by the buddhas. Even hearers and solitary realizers are not capable to realize the extent of that merit. One should not have any doubt or uncertainty about this method for unsurpassable enlightenment. Since the faith of conviction that has abandoned doubt regarding the speech of the buddha is the main cause for actualizing the benefits mentioned everywhere earlier and further down the text, this last line should be applied to every prior and later verse.

Dedication of the root of virtue of reciting the noble conduct, in the footsteps of Bodhisattvas

The meaning is taught in one verse:

55) However the brave Manjushri became wise and in the way of Samantabhadra too I also fully dedicate all this virtue in order to train in the footsteps of them all.

Often the first line appears as: “However Manjushri became omniscient and a hero…” Arya Manjushri holds the sword of wisdom [45] in the manner of totally cutting off the life force of the objects of ignorance and with his skill he is also a hero. Further his way of dedicating the root of virtue towards great enlightenment, influenced by the non- conceptual wisdom of the three rounds of that, is wise. Also, in a similar way, arya Samantabhadra is extremely skilful in dedicating virtue with unsurpassable methods. Further also there are other greatly skilful sons of the conquerors such as arya Avalokiteshvara, Sarvanirvirana-Viskambin and so forth. I will also train in their footsteps just as they all did, and will fully dedicate all this root of virtue from reciting the noble conduct and so forth.

Dedication in the footsteps of tathagatas

The meaning is taught in one verse:

56) All the Conquerors, the tathagatas of the three times praise dedication as supreme I also dedicate fully all this root of virtue towards the noble conduct.

All Boghavan Buddhas, the Conquerors who come over the three times, have praised this type of dedication as supreme. This is the dedication where all roots of virtue are dedicated as causes to obtain the state of supreme enlightenment in order to increase the festival of joy and bring about the unsurpassable benefit for all sentient beings filling space, for as long as samsara remains. In a similar way, also I dedicate all root of virtue from reciting the prayer of noble conduct and so forth, as a cause for obtaining great enlightenment through the noble conduct. The protector Shantideva has said that these last two verses include all the previously mentioned prayers.

Abandoning obscurations and seizing a special, pure physical basis

The meaning is taught in two verses:

57) When the time of my death comes may all my obscurations clear away may I behold the Buddha of Limitless Light directly and go at once at the pure field of Sukhavati.

58) Having reached there may everything I have prayed for, without exception, be actualized. May I fulfill these aspirations without exception and benefit sentient beings for as long as the world exists.

By relying on these roots of virtue when the time of my death comes, when I actually have to let go of this physical basis, may I cast away the three types of obscurations. These are karmic obscurations such as the heinous crimes, afflictive obscurations such as wrong views and so forth, and maturing obscurations of not having the opportunity to see the truth about this physical basis. Having done that the actual object of my eyes at the time of death is the conqueror of Limitless Light, Buddha Amitabha surrounded by an entourage of his two elder sons and so forth. I see them well and due to their compassion and the might of my own prayers, immediately after death, I go without any delay at all to the pure field of Shukavati. Having reached there, through the power of the prayer, I will assume a totally pure mental body, and after that, I will be able to actualize the meaning of all the prayers mentioned before, such as the ten great prayers and so forth. Having actualized such things, may I be able to totally fulfill and complete the meaning of all these prayers without exception. Then, for as long as the world exists filled with sentient beings, I will establish their temporary and ultimate benefit.

Receiving a prophesy and establishing the purpose of sentient beings

The meaning is taught in two verses:

59) Having been born from an exquisite and immaculate lotus in the noble and joyous mandala of the conquerors may I receive a prophesy, there directly from the Buddha of Limitless Light.

60) Having received a prophesy there may I send billions of emanations through the strength of the mind, in the ten directions and bring great benefit to sentient beings.

I will be born in the mandala of conqueror Amitabha, which is a well established mandala of the pure field and the entourage, experiencing the joy of the great wave of practice of the dharma of great vehicle, the two accumulations and the noble states established through the might of the prayer. I will appear miraculously, without hindrance, inside the opening of an immaculate lotus, made of the seven precious substances and decorated with garlands of rays of variegated lights.

Then the Buddha of Limitless Light, conqueror Amitabha himself will appear directly and place his right hand on my head. He will prophesize my unsurpassable enlightenment by saying: “Child of the lineage, you will become enlightened in a mundane realm similar to this.” With this verse I pray that I may obtain such things. Having obtained the prophecy in such a way in that place, at that very moment may I miraculously emanate many billions of bodies.

And may these bodies that have been emanated in such a manner through the strength of the intelligence of the perfection of method and wisdom, be able to establish the benefit of limitless sentient beings in the ten directions, setting them in supreme unsurpassable enlightenment, through various gateways of freedom.

These two verses do not appear in certain commentaries such as the commentary of master Dignaga and so forth.

61) Through whatever small amount of virtue I have gathered from reciting this aspiration prayer of noble conduct may all virtuous aspiration prayers of migrating beings be instantly accomplished.

62) Through whatever limitless immaculate merit is obtained through the dedication of the aspiration prayer of noble conduct may migrating beings sinking in the great river of suffering obtain the fine abode of (protector) Amitabha.

Although these verses do not appear in master Dignaga’s and other commentaries, they appear in the commentary of Shakya Shenyen although they seem to be translated in a slightly different manner. The meaning of these verses is that I pray that through the might of whatever small amount of virtue I have amassed with my three doors by reciting this prayer of noble conduct, reciting the text, thinking about the meaning and so forth, all virtuous prayers of migrating beings in the ten directions, done in accordance with the white side, become instantly accomplished. I pray that the aims of their dharma-related wishes become established right now. Also through dedicating the root of virtues of reciting and thinking about this prayer of the conduct of bodhisattva Samantabhadra, towards unsurpassable enlightenment, I amass immaculate merit that is supreme compared to other mundane virtue and limitless.

This accumulation of merit does not know exhaustion for as long as space remains. Through the might of that merit, may I be able to quickly free pitiful migrating beings who are sinking deeply in the great river of samsaric suffering through the power of karma and afflictions, degenerate and disadvantaged.

May I quickly free them from that ocean of suffering and then cause them to obtain an ocean-like collection of qualities such as being born in the supreme field established through the prayer and the compassion of protector Amitabha.

The following verse is an addition of the translation of the great Vairochana and it does not exist in the actual sutra.

63) May this king of prayers, the principle among supreme ones, bring about the benefit of limitless sentient beings. Having practiced this text adorned by Samantabhadra may the streams of lower migrations without exception be emptied.

This text of the king of prayer of noble conduct, was taught by the Bhagavan and therefore its blessing is greater and since it includes all the prayers of bodhisattvas, its meaning is greater. Therefore it is supreme among all other prayers. Through reciting, thinking, explaining it and so forth one brings benefit to all limitless migrating beings. Having fully and extensively practiced this text that is fully adorned by the conduct of bodhisattva Samantabhadra, may the streams of samsara represented by lower migrations will become totally empty and may the hopes of all sentient beings be quickly fulfilled through the happiness of unsurpassable enlightenment.

One should properly see the vast meaning and blessing of the prayer of noble conduct. The Bhagavan with his valid, non-deceptive speech has said that inconceivable benefit is issued from merely reciting the words of the text. Therefore if one strives to practice it while paying attention, it becomes a supreme method for obtaining a good physical basis and for making it meaningful.

Colophon

The single path traversing the ocean that all conquerors and their children have taken Is the prayer of conduct, as it condenses a hundred thousand rivers. I have come to meet with this king of prayers, the supreme of all texts, Through the wealth of merit established over hundred of eons. I have arranged this explanation according to my mental capacity With the hope of placing the imprints of this conduct And the wish to never be separated from this noble path. I disclose all faults in front of the eyes of scholars. I dedicate the whole accumulation of white virtue obtained through this As the cause through which all ageing mother sentient beings Will quickly completed the conduct of bodhisattva Samantabhadra And obtaining these states.

All internal and external dharmas are seen as the reflection of the moon on water. Satisfying fortunate disciples by this excellent explanation issued from the path of stainless logic, Dorjechang Jankya Rolpe Dorje, whose kindness is incomparable and who is the crown ornament of holy beings who are holders of the teachings, composed the text called Ornament Clarifying the Intention of the Noble in Every Aspect Explanation of the Prayer of Samantabhadra’s Conduct. Having set forward the introduction, the elaborate explanation and so forth, the meaning of the text was set forward with the thought to benefit those of inferior mind and was given to the wandering beggar Nawang who touches with the crown of his head the dust of Dorjechang’s feet. The person recording this was getsul Nawang Tsultrim who is a man of letters, able to analyze things. This was the cause that brought about the spreading of this noble path in every direction, over time.

The Buddha, as well as Brahma and Indra with their perfectly sweet voices have praised extensively the profound meaning of the King of Prayers saying that immeasurable happiness and benefit arise if one recites even one word of the text while paying attention to its meaning. Holding in my mind that method explained by the supreme guide Ngani who explained well the supreme meaning of the text, this highest ford of conduct of the ocean of the children of conquerors fulfilling the heart intention of the venerable lamas and spreading the teachings it is the undefeatable virtuous friend for the king, his retinue and the ministers. It purifies obscurations and assists in establishing the method of accumulating merit. By the virtue of the amazing focal object may I be born miraculously in a lotus, in the pure field of Sukhavati in the ocean of nectar of the speech and the direct vision of Buddha Amitabha and his retinue of eight sons. With this excellent experience may I gain empowerment in the treasure of limitless qualities such as confidence in dharani, higher perception and so forth and before long may I manifest unsurpassable enlightenment and satisfy all sentient beings who are as vast as the vastness of space.

This text called The Fort of Conduct of The Children of the Buddha Explaining the Meaning of the Text of the Prayer of the Conduct of Samantabhadra was composed over a period of fifteen years while acting as a servant and continuously training my mind in the Lamrim. I organized the previously rough material in a book thinking it might be beneficial. I took on the effort of producing many copies voluntarily, printing in both Tibetan and Mongolian languages, keeping the image of my lama in my mind. Mipham Shenyen acted as a secretary for three years. During that period I suffered due to severe conditions such as disputes and curses and was not able to repay the kindness. When the woodblocks were engraved, on the eighth day of the month of Sakadawa, during the Earth-Tiger year, the venerable Nawang Losang newly spread the banner of victory of the teachings. I, bikshu Nawang Pelden with virtuous aspiration and enthusiasm, tolerant and openminded, committed this noble text to paper.

OUTLINE OF THE KING OF PRAYERS

Outline Verses

ACCUMULATION AND PURIFICATION

[has 7 parts] 1-12 1. Prostration [has 4] Combined prostration of all three doors 1 Physical prostration 2 Mental prostration 3 Verbal prostration 4 2. Offerings [has 2] Surpassable offerings 5,6 Unsurpassable offerings 7 3. Confession of negativity 8 4. Rejoicing 9 5. Urging to turn the wheel of dharma 10 6. Praying not to pass into paranirvana 11 7. Dedication 12 ACTUAL PRACTICES OF THE BODHISATTVA PRAYER [has 3] 13-46 Practices in the ground of resolute conduct [has10] 13-27 1. Training to purify intention [has 3] Aspiration to make offerings to the buddhas and that they perfectly complete their intentions 13 Intention to thoroughly purify buddha fields 14 Training in the special intention for happiness for all sentient beings 15 2. The path remembering bodhichitta [has 5] Aspiration to remember previous births and to be ordained 16 Aspiration not to allow the deterioration of ethics 17 Aspiration to teach dharma in individual languages 18 Aspiration to soften one’s mental continuum and to exert in the six perfections 19a Aspiration to abandon negativities and obscurations 19b 3. Unaffected application 20 4. Benefiting sentient beings 21 5. Putting on the armor 22 6. Aspiration to meet with bodhisattvas of equal fortune 23 7. Aspiration to please virtuous friends 24 8. Aspiration that the tathagatas become manifest 25 9. Aspiration to uphold the dharma 26 10. Aspiration to acquire inexhaustible treasures 27 PRACTICING ON THE GROUND OF ARYA BODHISATTVAS [has 6] 28 – 45 1. Entering the freedom of all bodhisattvas [has 8] 28 – 35 Aspiration to see the inhabitants of all pure realms on a single atom 28 Aspiration to see the pure fields 29 Engaging the speech of the buddha 30 Engaging the tathagatas turning of the wheel of dharma 31 Engaging the eons 32 Beholding the tathagatas and engaging the object of their practice 33 Actually establishing buddha fields 34 Aspiration to go towards the tathagatas 35 2. Aspiration to establish the ten strengths of bodhisattvas 36, 37 3. Establishing the antidotes 38 4. Bodhisattva deeds 39, 40 5. Training in the footsteps of others [has 2] Training in the footsteps of tathagatas 41 Training in the footsteps of bodhisattvas 42, 43, 44 6. The meaning in brief 45 The measure of actualizing the results of the prayer 46

THE BENEFITS OF HAVING PAID ATTENTION TO THIS PRAYER

[has 2] 47 – 53 1. Benefits to be seen in this life [has 4] Maintaining extraordinary merit 47, 48 Seeing the face of the tathagatas after abandoning lower migrations and negative companions 49 Obtaining equal fortune with bodhisattvas and acquiring gain 50 The benefit of having exhausted karmic obscurations 51 2. Benefits to be seen in future lives [has 2] Subsuming causes 52 Subsuming results 53 TEACHING THE BENEFITS OF RECITING THIS TEXT [has 5] 54 – 60 Teaching them in brief 54 Dedication of the root of virtue in the footsteps of bodhisattvas 55 Dedication in the footsteps of tathagatas 56 Abandoning obscurations and seizing a special, pure physical basis 57, 58 Receiving a prophesy and establishing the purpose of sentient beings 59, 60 Conclusion 61, 62, 63

NOTES

[1] “Experiencing the King of Prayers a teaching series by Geshe Tashi Tsering, Abott of Sera Mey Monestery>> https://geshetashi.org/category/geshe-tashis-live-teachings/experiencing-the-king-of-prayers/

[2] Venerable Thubten Chodron’s introduction to the King of Prayers>> https://thubtenchodron.org/2011/06/extraordinary-aspiration/

[3] Tibetan Buddhist Encyclopedia, source of the commentary

The King of Prayers by Jang Lung Pandita>>

Maha Vairocana Buddha of the 1000 Universes and Lotus Petals, Buddha of the Multiverse, Buddha of Light — Includes full chapter with “all mantras of all Buddhas”

Lee Kane — Sat, 07 Oct 2023 23:45:21 +0000

Long before Dr. Strange and well before Quantum Physics was even a “concept”, the Buddha of the vast Multiverse was Maha Vairochana (Mahavairocana). Two thousand years (or so) before the theories of Quantum Mechanics — and well before Marvel comics — Vairochana already ruled over the Multiverse.

In the Mahavairocana Sutra, he describes his emanations — Shakyamuni in our world system — being born as Buddhas to countless worlds existing in parallel, where time is not linear and all things are possible. Dr. Strange would have been lost in Vairochana’s vast multiverse!

The great Buddha Diabutsu Mahavairocana at Todaiji in Japan.

The thousand petals of Maha Vairochana’s appearing in statues and paintings of his lotus throne represent the 1000 dimensions and worlds — literally, the Multiverse. Shakyamuni Buddha is considered a nirmanakaya Buddha aspect of Maha Vairochana, born into just one of these thousand worlds — ours. Meanwhile, in countless times and worlds many other Buddhas emanated from Maha Vairochana. Vairochana wasn’t just the Buddha of the Multiverses — he is the essence of the Metaverses, and more.

A very old thangka of Vairochana (note the Dharmachakra Wheel Turning Mudra of the hand gesture) surrounded by the 1000 Buddhas forms. In Sutra, he is said to emanate in 1000 froms — as Buddha in our wolrd — to 1000 worlds and dimensions — the Buddha of the entire Multiverse. Himalayanart.org.

Buddha Weekly Video on MahaVairochana:

Buddha born 1000 times in a 1000 reality Multiverse

Shakyamuni Buddha was born to save the Earth — while countless other Buddhas arose in other worlds and universes. All of these 1000-plus emanations are none other than body-emanation aspects of Vairochana Buddha.

In the Dhayani Buddha mandala, Maha Vairochana is usually the centre deity, in keeping with his status as the Dharmakaya of all Buddhas. He is surrounded by Amitabha, Akshobya, Ratnasambahava and Amoghisiddhi in the four directions, who represent the other four aspects and wisdoms.

To demonstrate his Dharmachakra aspect, it is Vairochana who appears over the head of Chakrasamvara and Vajrayogini — the highest of the high in Tantric practices.

Maha Vairocana Buddha: the Spring Temple Buddha, a colossal statue of Vairocana, in Lushan County, Henan, China. It has a total height of 153 meters (502 ft), including the 25 meter (82 ft) lotus throne. The lotus throne, symbolically 1000 petals, represents Vairocana’s 1000 emanations as Buddhas to 1000 worlds and dimensions. One of these 1000 was Shakyamuni, who emanated to our world. Credit: By Nyx Ning, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=79995059

Just to make his multiversal persona even more “Quantum” he is the root of all the manifestations, including those of Vajrasattva, the Dyani Buddhas and most of the aspects of Enlightenment. He is the “Buddha of Light” and is visualized as made up of all the photons and particles of the entire Universe. Even his best-known mantra is called the “Mantra of Light” [See below.]

The Buddha of the Buddhas

The Buddha of the Buddhas is the Dharmakaya Buddha Vairochana. More specifically, he is the Dharmakaya of Shakyamuni Budddha — and all of Shakyamuni Buddha’s other manifestations (which are countless — [remember the multiverse!]). Although in the ultimate reality of Shunyata, all Buddhas are Oneness, Darmakaya transcends (or unites) all. This is why Vairocahana as Dharmakaya Buddha can be conflated with the term Adi-Buddha for reasons of non-concept — and that is not an incorrect confusion.

The Dharmakaya Buddha (in most traditions, although names vary) is Vairochana, but the Adi-Buddha — the primordial Buddha — in some traditions is Vajradhara (Sarma traditions) or Samantabadhra (Nyingma) — but those concepts are slightly different — although not so different as to matter in the overall non-conceptuality of Dharmakaya. Ultimately, they are all Oneness in the Dharmakaya. In some Shingon Buddhists for example, Amida (Amitabha) is not separate from Vairocana.

Visible Mantra (the website) does a wonderful job of summarizing the different conceptions of the non-conceptual Buddha Vairocana by traditions:

“Vairocana is the white Buddha at the centre of the Mandala. He features in Carya and Yoga class tantras. In the Shingon school he is considered to be a personification of the Dharmakāya and is usually refered to as Mahāvairocana (Dainichi Nyorai, 大日如来) – a name which comes from the Mahāvairocana Abhisaṃbodhi Tantra. Tantric discourses are traditionally said to be have been taught by Mahāvairocana rather than the historical Buddha Śakyamuni.

Traditional Vairocana peaceful with one face with hands held in the distinctive Dharmacakra (or Wheel-Turning) Mudra. Himilayan Art.

The image shown (see above) is a kind of generic Vairocana depicted in bhikṣu’s robes with his hands in the Dharmacakra, or Wheel turning mudra – which alludes to his teaching of the Dharma which is poetically referred to as “turning the wheel of the Dharma”.

Shingon recognises two main forms of Mahāvairocana: in the Garbhadhatu mandala he is golden in colour, has one face and displays the dhyana mudra with a golden dharmacakra sitting in his hands; in the Vajradhatu mandala he is white in colour, has four faces and displays the Bodhyagrī mudra.”

Maha Vairocana in his four faced form.

Amida and Vairocana Are Not Different?

So, back to the Multiverse. James Sanford writes:

“There is the realization that Amida is the Dharmakaya Buddha, Vairocana; then there is the realization that Amida as Vairocana is eternally manifest within this universe of time and space; and finally there is the innermost realization that Amida is the true nature, material and spiritual, of all beings, that he is ‘the omnivalent wisdom-body, that he is the unborn, unmanifest, unchanging reality that rests quietly at the core of all phenomena”[3]

This is somewhat reinforced, too, in Tibetan tradition, where Amitabha’s name is translated as Buddha of Infinite Light and Vairocana is Buddha of Light. Amitabha’s light is the red warmth of the setting sun, and Vairocana’s light is the light of the Universe.

Vairocana Buddha in the cave in Leshan China.

Dainichikyo: Vairocana

In Quantum terms, Vairocana goes beyond these concepts — even in the ancient sutras. In a commentary on the Mahavairocana Sutra Helen Hardacre, writes that Mahavairocana is immanently universal within all beings: “The principle doctrine of the Dainichikyo is that all the virtues of Dainichi (Mahāvairocana) are inherent in us and in all sentient beings.” [4]

It is for this reason we call him the “Buddha of the Buddhas” and his main Sutra is called the “King of all Tantras and Sutras.” This text is the Mahavairocana Sutra — the complete teaching from Vairochana to the powerful Bodhisattva Vajrapani. This sutra is the go-to text for anything to do with Mantra, Mandala and Tantra.

Adi Buddhas

Not all traditions use Vairochana as the name of the Adi Buddha, which ultimately “doesn’t matter” since the concept of Adi-Buddha is “allness” and “oneness” and “boundlessness” and “Dharmakaya-ness” — so names and labels are irrelevant.

Ultimately, Adi Buddha is an oxymoron when it comes to labeling the ultimate reality of Buddhas — for no other reason than we cannot see the true nature of reality — which is, in fact, the purpose of Tantra [see below.] However, for simplicity, we’ll follow the tradition of the Mahavairocana Sutra, and use Vairocana (pronounced Vairochana) as the Buddha of all the Buddhas. That does not mean that Vajradhara and Samatabadhra are not the Adi-Buddha. They’re all, ultimately labels.

Vajradhara is an Adi-Buddha in the Gelug tradition. All are concepts or aspects of the same primordial Buddha or Damarkaya aspects of Buddha. Mahavairocahan in many eastern traditions is the primordial or all-essence Buddha — but is white. Vajradhara and Samantabadhra are similar energies, although usually depicted in deep black or deep blue to represent the Dharmakaya. Mahavairochana, likewise, is the Dharmakaya aspect of Buddha. These are labels for vast concepts.

Ādi-Buddha (Tibetan: དང་པོའི་སངས་རྒྱས།, Wylie: dang po’i sangs rgyas, THL: Dangpö Sanggyé) is the “First Buddha” or the “Primordial Buddha” in Indo-Tibetan Vajrayana Buddhism. In the tantras such as the Guhyagarbha Tantra, he is considered to be identical with Shunyata and Samantabhadra.[1] He can also be a yidam; in that form he appears in Tibetan Buddhist mandalas such as the Kalachakra mandala where he is positioned at the center of the mandala.

Likewise, in some traditions the Adi Buddha is called Vajradhara or Samatabadhra, and occasionally Vajrasattva. Ultimately, they are all Vairocana as well, since they are all Dharmakaya Buddha — the source of All Buddhas. The 1000 emanations of Shakyamuni Buddha that were born into our current Samsaric cycle to the 1000 worlds and dimensions are all aspects of Vairochana.

The giant Vairocana (left) along with Bodhisattvas carved into the Buddha Grotto in Longmen Louyang China.

Why We Practice Tantra

It is in the Mahavairocana Sutra that we are taught — by none other than Vairocana in answer to Vajrapani Bodhisattva’s questions — the true purpose of Tantra, mantra and mandala.

Tantra — as a Vajrayana visualization method — is a practice that can take us to glimpses of the highest levels of reality — step-by-step, possibly, in one lifetime. It can take us beyond space and time to the level of Pure Being or Dharmakaya. The real key to Tantric practice is visualization and mantra recitation. We need to be able to see beyond the physical world in order to understand the true nature of reality.

This is why Vairochana Buddha is so important. He is the Buddha of Light, and by understanding and connecting with him, we can begin to see things as they really are — which is what we need to do in order to progress on the spiritual path. It is also Vairocana who first taught these methods. The root — or at least the clearest dissertation on tantric methods — can be found in the Mahavairocana Sutra.

Vairocana in most Tantric practices is visualized in the center (occasionally in the east, switching with Blue Akshobya.) Vairocana is white, and the head of the Buddha Family, the central Buddha. Blue is Akshobya Buddha in the east. Ratnasambhava to the East is yellow for the Ratna family. Red Amitabha is famously in the west, head of the Padma family. Amoghisiddhi is green in the North. On the top of this Thanka are the three “Long Life” Buddhas, Amitayus (a form of Amitabha for long life), Ushnisha Vijaya, and White Tara.

The Mantra of Light

One of the best-known mantras from this Sutra is the “Mantra of Light”, which is also known as the “Vairochana Abhisheka Mantra”. This mantra is said to be the most powerful mantra in existence, and it is said that just by chanting it, we can connect with the Buddha of Light and begin to see things as they really are.

This mantra can be chanted aloud or silently, and it can be chanted as many times as you like. It is a good idea to start with 108 repetitions, but you can do more or less as you feel comfortable.

You can also chant this mantra while visualizing Vairochana Buddha in front of you. Visualize him as a being of pure light, and imagine that his light is entering into your body and mind and purifying them. [For a full visualization, see below.]

A spectacular view of the famous Vairocana Buddha on the west hill Longmen Grottoes in China.

Tha Maha Vairocana “Mantra of Light”

The great Maha Mantra of Light is:

Oṃ amogha Vairochana mahāmudra maṇipadma jvāla pravarttaya hūṃ

(Note: It’s spelled Vairocana but pronounced “ch” as in Vairochana — we’re using the “ch” for clarity of pronunciation)

According to Visible Mantra, the Mantra has been translated as

Praise be to the flawless, all-pervasive illumination of the great mudra (the seal of the Buddha). Turn over to me the jewel, lotus, and radiant light – according to Mark Unno

Infallible brilliance of the great mudra! Creating the radiance of the Jewel and the Lotus – according to John Stevens

Other Translations

The translation of this mantra, accordingt to the Dharmachakra Translation Committee is:

“Oṁ, amogha jewel-lotus of the splendorous great mudrā! Blaze! Set in motion! Hūṁ!”

Another translation from Professor Mark Unno, is roughly:
Praise be to the flawless, all-pervasive illumination of the great mudra [or seal of the Buddha ]. Turn over to me the jewel, lotus and radiant light.

But literal translations aren’t necessarily that meaningful, as we lose a lot of nuances, since some syllables have extra layers of meaning. Maha Mudra, for example, means “great seal” and , roughly means: the great seal mahamudra, (Sanskrit: “the great seal”) in Vajrayana (Tantric) Buddhism, the final goal, the union of all apparent dualities. Mudra, in addition to its more usual meaning, has in Vajrayana Buddhism the esoteric meaning of prajna (“wisdom”)… and so on. Each mantra has many layers of meaning.

Siddhaṃ:
Devanagari: ॐ अमोघ वैरोचन महामुद्रा मणिपद्म ज्वल प्रवर्ताय हूँ
Sanskrit Pronunciationⓘ
Chinese script
唵阿謨伽尾盧左曩摩訶母捺囉麽抳鉢納麽入嚩攞鉢囉韈哆野吽
Ǎn ā mó jiā wěi lú zuǒ nǎng mó hē mǔ nà luō me nǐ bō nà me rù mó luó bō luō wà duō yě hōng
Japanese
おんあぼきゃべいろしゃのうまかぼだらまにはんどまじんばらはらばりたやうん
Romanized: Om abogya beiroshanō makabodara mani handoma jinbara harabari tayaun
Korean
옴 아모가 바이로차나 마하무드라 마니 파드마 즈바라 프라바릍타야 훔
Romanized: om amoga bairochana mahamudeura mani padeuma jeubara peurabareutaya hum
Vietnamese
Án (Ông/Úm) A ma cát Hoài lô giai nã Ma cáp mẫu đức la Ma ni bá đức ma Cập phạp la Bát la phạp nhĩ đả nha Hồng
Tibetan
ཨོཾ་ཨ་མོ་གྷ་བཻ་རོ་ཙ་ན་མ་ཧཱ་མུ་དྲཱ་མ་ཎི་པདྨ་ཛྭ་ལ་པྲ་ཝརྟཱ་ཡ་ཧཱུྃ

The SHORT mantra is:

Oṃ Vairochana Huṃ

In Shingon Buddhism he also has this mantra, which means he is the ruler of the six elements:

A VI RA HUM KHA

Avira Hum Kha

Mahavairocana Sutra.

The Indestructible Sutra of Vairochana

For a student of the Vajrayana, the Indestructible Vehicle of Buddhism, if we could choose one Sutra or Tantra to study for our lifetime, it would inevitably be the “ultimate” teaching of Vairocana Buddha, the Mahāvairocana Sūtra.

The Mahāvairocana Sūtra is the seminal teaching of Esoteric or Tantric Buddhism, offering one of the most complete and fully developed expositions of this form of Buddhism — as taught from the ultimate Dharmakaya aspect of Buddha, to Vajrapani, the Bodhisattva of the Vajra. In most Tantras, it is MahaVairochana Buddha or his emanations Vajradhara, Samantabadra or Shakyamuni who teaches. In this sutra, the Bodhisattva asking the questions of the great Dharmachakra Buddha is none other than great Vajrapani — the power Bodhisattva of all the Buddhas.

The Sutra is more fully known as the

Mahāvairocanābhisaṃbodhivikurvitādhiṣṭhāna-vaipulyasūtrendrarāja-nāma-dharmaparyāya

This is the ultimate go-to teaching on mantra, mandala and tantra generally. It explains why we need this practice — in a nutshell, because we are bound to the attachments of this Samsaric existence and need methods that help us break those binds.

This Sutra not only explains the why of almost everything in Vajrayana, it contains the mantras of virtually every Bodhisattva, Buddha and Enlightened Being. It is, quite literally, the “Indestructible” teaching of Vairochana.

Vairocanabhisambhodhi Sutra hardcover edition on Amazon.

Introducing the Vairocanābhisaṃbodhi-sūtra

In his introduction to his magnificent translation of the Sutra, Rolf W. Giebel, (available here on Amazon: https://amzn.to/3EdRbeV) described what the Sutra covers in its more than 300 pages:

“For the most part, the Vairocanābhisaṃbodhi-sūtra takes the form of a dialogue between Vajrapāṇi and the Buddha Vairocana. Vajrapāṇi begins in Chapter I by asking the Buddha how he obtained “the knowledge of an omniscient one” (sar- vajñajñāna), or perfect enlightenment, and what its cause (hetu), root (mūla), and culmination or final outcome (paryavasāna) are, to which the Buddha replies, “The bodhi-mind (bodhicitta) is its cause, compassion (karuṇā) is its root, and expedient means (upāya) is its culmination.” These three propositions are considered to encapsulate the essence of the entire sutra, and the rest of the Vairocanābhisaṃbodhi-sūtra could be regarded as an elaboration of their various ramifications.”

The sutra, then elaborately describes and teaches the complete principles of mandala, initiation, mantra recitation, mudras (hand gestures) and visualization — in other words all the esoteric methods!

The giant Vairocana along with Bodhisattvas carved into the Buddha Grotto in Longmen Louyang China.

A Maha Sutra — a great, complete esoteric teaching

Like Lotus Sutra and other “Maha” Sutras, this is a complete cycle of teachings — complete in every respect, nothing left out. Vajrapani asks — and Vairochana answers — on many topics:

Fascicle One:
Stations of the mind When Entering the Mantra Gateway
Full Accoutrements and Mantras for Entering the Mandala
Fascicle Two:
The Quelling of Obstacles
The Treasury of Mantras in Common Use
Fascicle Three:
Mundane Accomplishment
Manifestations of Siddhi
Accomplishing of Siddhi
Mandala Practices for the Revolving Wheel of Letters
Fascicle Four
Mystic Seals
Fascicle Five
Wheel of Letters
Secret of Mandala
Ritual for Entering the Secret Mandala
Entry to the Station of Secret Mandala
The Eight Secret Seals
Prohibitory Precepts for Reciting Vidyas
True Knowledge of the Acarya
The Allocation of Letters
Fascicle Six
Receiving the Code of Training with Expedient Means
The Exposition of the Arising of the Hundred Letters
Intercorrespondence with the Fruit of the Hundred Letters
The Accomplishment of the Station of the Hundred Letters
Recitation for the Accomplishment of the Hundred Letters
The Mantra Method for the Hundred Letters
The Exposition of the Nature of Bodhi
The Three Samayas
The Exposition of “Tathāgata”
The Mundane and Supramundane Homa Rituals
The Exposition of Deity Samādhi
The Exposition of Samādhi without Characteristics
Mundane and Supramundane Recitation
The Entrustment
Fascicle Seven
The Code of Training for Mantra Practice among the Procedural Rules for Devotion
The Increasing and Guarding of Pure Conduct
The Devotional Ritual
The Rules for Recitation
Mantra Deeds

Famous statue of Vairocana, the Great Buddha, at Todai-ji Temple Nara, Japan (right).

Example Chapter: A Treasury of Mantras

From the most excellent translation by Rolf W. Giebel (linked below in Amazon for the full book!)

Chapter IV — A Treasury of Mantras in Common Use

Thereupon the vajradharas, with the Lord of Mysteries at their head, and the host of bodhisattvas, with Samantabhadra at their head, bowed down to the Buddha Vairocana and, out of a desire to expound in this great king of maṇḍalas “Born of the Matrix of Great Compassion” the Dharma-phrases of their mantras, [each] in accordance with the pure gateway to the Dharma realm that they had mastered, they appealed each in his own words to the World-honored One [for permission to do so]. Then the World-honored One empowered them with the indestructible nature of dharmas and addressed the vajradharas and bodhisattvas, saying, “Good sirs, you should expound, in accordance with the Dharma realm as you have mastered it, those for- mulae of truth that cleanse the realms of beings!”

Then the bodhisattva Samantabhadra promptly dwelled in the samādhi “Adornment of the Buddha’s Sphere” and uttered the mantra of unobstructed strength: Namaḥ samantabuddhānāṃ, samatānugata virajadharmanirjāta mahāmaha svāhā. (Homage to all Buddhas! O you who have attained equal- ity! you who are born of the unsoiled Dharma! great among the great! svāhā!) [21]

Then the bodhisattva Maitreya dwelled in the samādhi “Generation of Universal Great Benevolence” and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, ajitaṃjaya sarvasattvāśayānugata svāhā. (Homage to all Buddhas! O you who vanquish the unvanquished! you who follow the inclinations of all beings! svāhā!) [22]

Then the bodhisattva Ākāśagarbha entered the samādhi “Sphere of Purity” and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, ākāśasamatānugata vicitrāmbaradhara svāhā. (Homage to all Buddhas! O you who have attained equality with space! you who wear a many-colored raiment! svāhā!) [23]

Then the bodhisattva Sarvanīvaraṇaviṣkambhin entered the samādhi “Power of Compassion” and uttered [this] mantra: Namaḥ samantabud- dhānāṃ, āḥ sattvahitābhyudgata traṃ traṃ raṃ raṃ svāhā. (Homage to all Buddhas! Āḥ! O you who have arisen for the weal of beings! traṃ traṃ raṃ raṃ! svāhā!)41 [24]

Then the bodhisattva Avalokiteśvara entered the samādhi “Universal Gaze” and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samantabuddhānāṃ, sarvatathāgatāvalokita karuṇāmaya ra ra [ra] hūṃ jaḥ svāhā. (Homage to all Buddhas! O gaze of all Tathāgatas!42 that which is formed of compassion! ra ra [ra] hūṃ jaḥ! svāhā!) [25]

The mantra of Mahāsthāmaprāpta: Namaḥ samantabuddhānāṃ, jaṃ jaṃ saḥ svāhā. (Homage to all Buddhas! Jaṃ jaṃ saḥ! svāhā!) [26]

The mantra of the honored one Tārā: Namaḥ samantabuddhānāṃ, karuṇodbhave tāre tāriṇi svāhā. (Homage to all Buddhas! O you who have risen from compassion! Tārā! savioress! svāhā!) [27]

The mantra of Great Bhṛkuṭī: Namaḥ samantabuddhānāṃ, sarvabhaya- trāsani hūṃ sphoṭaya svāhā. (Homage to all Buddhas! O you who frighten away all fears! hūṃ! rend! svāhā!) [28]

The mantra of the honored one Pāṇḍaravāsinī: Namaḥ samanta- buddhānāṃ, tathāgataviṣayasaṃbhave padmamālini svāhā. (Homage to all Buddhas! O you who are born from the sphere of the Tathāgatas! you who have a garland of lotuses! svāhā!) [29]

The mantra of Hayagrīva: Namaḥ samantabuddhānāṃ, hūṃ khāda bhañja sphoṭaya svāhā. (Homage to all Buddhas! Hūṃ! devour! shatter! rend! svāhā!) [30]

Then the bodhisattva Kṣitigarbha dwelled in the samādhi “Sphere of Adamantine Indestructible Conduct” and uttered [this] mantra: Namaḥ samantabuddhānāṃ, ha ha ha sutanu svāhā. (Homage to all Buddhas! Ha ha ha! O you with a beautiful body! svāhā!) [31]

Then the youth Mañjuśrī dwelled in the samādhi “Supernatural Power of the Buddha’s Empowerment” and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, he he kumāraka vimuktipathasthita smara smara prati- jñāṃ svāhā. (Homage to all Buddhas! Ho! ho! young boy! you who abide on the path to liberation! remember, remember your vow! svāhā!) [32]

Then Vajrapāṇi dwelled in the samādhi “Great Adamantine Invincibility” and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa hūṃ. (Homage to all Vajras! O you who are violent and very wrathful! hūṃ!) [33]

The mantra of Māmakī: Namaḥ samantavajrāṇāṃ, triṭ triṭ jayanti svāhā. (Homage to all Vajras! Triṭ triṭ! O victress! svāhā!) [34]

The mantra of Vajraśṛṅkhalā: Namaḥ samantavajrāṇāṃ, bandha ban- dhaya moṭa moṭaya vajrodbhave sarvatrāpratihate svāhā. (Homage to all 14c Vajras! Bind, bind! crush, crush! O you who have risen from the vajra! you who are everywhere unimpeded! svāhā!) [35]

The mantra of Vajracandratilaka (= Krodhacandratilaka): Namaḥ samanta- vajrāṇāṃ, hrīḥ hūṃ phaṭ svāhā. (Homage to all Vajras! Hrīḥ hūṃ phaṭ! svāhā!) [36]

The mantra of Vajrasūcī: Namaḥ samantavajrāṇāṃ, sarvadharma- nirvedhani vajrasūci varade svāhā. (Homage to all Vajras! O you who pierce all dharmas! Adamantine Needle [Vajrasūcī]! you who grant wishes! svāhā!) [37]

The mantra of all vajradharas: Namaḥ samantavajrāṇāṃ, hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaṃ jaṃ svāhā. (Homage to all Vajras! Hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaṃ jaṃ! svāhā!) [38]

The mantra of all servants: Namaḥ samantavajrāṇāṃ, he he kiṃ cirāyasi gṛhṇa gṛhṇa khāda khāda paripūraya svapratijñāṃ svāhā. (Homage to all Vajras! Ho! ho! why do you procrastinate? Seize, seize! devour, devour! fulfill your vow! svāhā!) [39]

Then the World-honored One Śākyamuni entered the samādhi “Place of Jewels” and uttered his own heart[-mantra] and the mantras of his atten- dants: Namaḥ samantabuddhānāṃ, sarvakleśaniṣūdana sarvadharma- vaśitāprāpta gaganasamāsama svāhā. (Homage to all Buddhas! O you who destroy all defilements! you who have won control over all dharmas! you who are equal to the sky and unequaled! svāhā!) [40]

The mantra of Ūrṇā: Namaḥ samantabuddhānāṃ, varade varaprāpte hūṃ. (Homage to all Buddhas! O you who grant wishes! you who have won a boon! hūṃ!) [41]

The mantra of all Buddha-Crowns: Namaḥ samantabuddhānāṃ, vaṃ 15a vaṃ vaṃ hūṃ hūṃ phaṭ svāhā. (Homage to all Buddhas! Vaṃ vaṃ vaṃ hūṃ
hūṃ phaṭ! svāhā!) [42]

The mantra of Aparājita: Namaḥ samantabuddhānāṃ, dhriṃ dhriṃ riṃ riṃ jriṃ jriṃ svāhā. (Homage to all Buddhas! Dhriṃ dhriṃ riṃ riṃ jriṃ jriṃ! svāhā!) [43]

The mantra of Aparājitā: Namaḥ samantabuddhānāṃ, aparājite jayanti taḍite svāhā. (Homage to all Buddhas! O Invincible One [Aparājitā]! vic- tress! you who strike! svāhā!) [44]

The mantra of Pṛthivī: Namaḥ samantabuddhānāṃ, pṛthivyai svāhā. (Homage to all Buddhas! For Earth [Pṛthivī], svāhā!) [45]

The mantra of Viṣṇu: Namaḥ samantabuddhānāṃ, viṣṇave svāhā. (Homage to all Buddhas! For Viṣṇu, svāhā!) [46]

The mantra of Rudra: Namaḥ samantabuddhānāṃ, rudrāya svāhā. (Homage to all Buddhas! For Rudra, svāhā!) [47]

The mantra of Vāyu: Namaḥ samantabuddhānāṃ, vāyave svāhā. (Homage to all Buddhas! For Vāyu, svāhā!) [48]

The mantra of Sarasvatī: Namaḥ samantabuddhānāṃ, sarasvatyai svāhā. (Homage to all Buddhas! For Sarasvatī, svāhā!) [49]

The mantra of Nairṛti: Namaḥ samantabuddhānāṃ, rākṣasādhipataye svāhā. (Homage to all Buddhas! For the Lord of Goblins [= Nairṛti], svāhā!) [50]

The mantra of Yama: Namaḥ samantabuddhānāṃ, vaivasvatāya svāhā. (Homage to all Buddhas! For Vaivasvata [“Son of Vivasvat” = Yama], svāhā!) [51]

The mantra of Mṛtyu: Namaḥ samantabuddhānāṃ, mṛtyave svāhā. (Homage to all Buddhas! For Death [Mṛtyu], svāhā!) [52]

The mantra of Kālarātri: Namaḥ samantabuddhānāṃ, kālarātriye svāhā. (Homage to all Buddhas! For Dark Night [Kālarātri], svāhā!) [53]

The mantra of the Seven Mothers: Namaḥ samantabuddhānāṃ, mātṛb- hyaḥ svāhā. (Homage to all Buddhas! For the Mothers, svāhā!) [54]

The mantra of Śakra Devendra: Namaḥ samantabuddhānāṃ, śakrāya svāhā. (Homage to all Buddhas! For Śakra, svāhā!) [55]

The mantra of the nāga king Varuṇa: Namaḥ samantabuddhānāṃ, apāṃ- pataye svāhā. (Homage to all Buddhas! For the Lord of Water [= Varuṇa], svāhā!) [56]

The mantra of Brahmā: Namaḥ samantabuddhānāṃ, prajāpataye svāhā. (Homage to all Buddhas! For the Lord of Creatures [= Brahmā], svāhā!) [57]

The mantra of Āditya: Namaḥ samantabuddhānāṃ, ādityāya svāhā. (Homage to all Buddhas! For Sun [Āditya], svāhā!) [58]

The mantra of Candra: Namaḥ samantabuddhānāṃ, candrāya svāhā. (Homage to all Buddhas! For Moon [Candra], svāhā!) [59]

The mantra of the nāgas: Namaḥ samantabuddhānāṃ, meghāśaniye svāhā. (Homage to all Buddhas! For the Cloud-Eater,43 svāhā!) [60]

The mantra of Nanda and Upananda: Namaḥ samantabuddhānāṃ, nan- dopanandayoḥ svāhā. (Homage to all Buddhas! For Nanda and Upananda, svāhā!) [61]

Then the World-honored One Vairocana, wishing to explain that his teachings are of infallible siddhi, [uttered] the mantra of the vidyārājñī Gaganalocanā, mother of all buddhas and bodhisattvas: Namaḥ samanta- buddhānāṃ, gaganavaralakṣaṇe gaganasame sarvatodgatābhisārasaṃ- bhave jvala, namo ’moghānāṃ svāhā. (Homage to all Buddhas! O you who have the excellent attributes of the sky! you who are equal to the sky! you who are born from gifts arisen everywhere! burn! homage to the infallible ones! svāhā!) [62]

Next, in order to quell all obstacles, the Bhagavān dwelled in the samādhi “Born of Fire” and uttered this mantra of the great destroyer of obstacles, the holy one Acalanātha: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa spho- ṭaya hūṃ traka hāṃ māṃ. (Homage to all Vajras! O you who are violent and very wrathful! rend! hūṃ traka hāṃ māṃ!) [63]

Next, the mantra of Trailokyavijaya: Namaḥ samantavajrāṇāṃ, ha ha ha vismaye sarvatathāgataviṣayasaṃbhava trailokyavijaya hūṃ jaḥ svāhā. (Homage to all Vajras! Ha ha ha! O wondrous one! you who are born from the sphere of all Tathāgatas! Conqueror of the Three Worlds [Trailokyavi- jaya]! hūṃ jaḥ! svāhā!) [64]

The mantra of śrāvakas: Namaḥ samantabuddhānāṃ, hetupratya[ya]- 15c vigatakarmanirjāta hūṃ. (Homage to all Buddhas! O you who are born of action free from causes and conditions! hūṃ!) [65]

The mantra of pratyekabuddhas: Namaḥ samantabuddhānāṃ, vaḥ. (Homage to all Buddhas! Vaḥ!) [66]

The heart-mantra common to all buddhas and bodhisattvas: Namaḥ samantabuddhānāṃ, sarvabuddhabodhisattvahṛdayanyāveśani, namaḥ sar- vavide svāhā. (Homage to all Buddhas! O you who cause to enter into the heart of all buddhas and bodhisattvas! homage to the omniscient one! svāhā!) [67]

The heart-mantra common to mundane gods and so on: Namaḥ samanta- buddhānāṃ, lokālokakarāya sarvadevanāgayakṣagandharvāsuragaruḍa- kiṃnaramahoragādihṛdayāny ākarṣaya vicitragati svāhā. (Homage to all Buddhas! For the sake of illuminating the world! draw in the hearts of all gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and so on! O you who move in manifold ways! svāhā!) [68]

The mantra of all buddhas:44 Namaḥ samantabuddhānāṃ, sarvathā vimati- vikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā. (Homage to all Buddhas! O you who dispel doubt in every way! you who are born of the Dharma realm! saṃ saṃ ha! svāhā!) [69]

The mantra of the gatekeeper Durdharṣa: Namaḥ samantabuddhānāṃ, durdharṣa mahāroṣaṇa khādaya sarvāṃ tathāgatājñāṃ kuru svāhā. (Homage to all Buddhas! O Inviolable One [Durdharṣa]! very wrathful one! devour! perform every command of the Tathāgata! svāhā!) [70]

The mantra of the gatekeeper Abhimukha: Namaḥ samantabuddhānāṃ, he mahāpracaṇḍābhimukha gṛhṇa khādaya kiṃ cirāyasi samayam anusmara svāhā. (Homage to all Buddhas! Ho! O you who are very violent! you who face [Durdharṣa]! seize! devour! why do you procrastinate? remember your pledge! svāhā!) [71]

The mantra for binding the greater boundary [of the maṇḍala]: Namaḥ samantabuddhānāṃ, sarvatrānugate bandhaya sīmāṃ mahāsamayanirjāte smaraṇe apratihate dhaka dhaka cara cara bandha bandha daśadiśaṃ sarva- tathāgatānujñāte pravaradharmalabdhavijaye bhagavati vikuri vikule le lu puri [vikuli] svāhā. (Homage to all Buddhas! O you who are all-pervading! bind the boundary! you who are born of the great pledge! you who remem- ber! you who are unimpeded! burn, burn! move, move! bind, bind the ten directions! you who are authorized by all Tathāgatas! victorious one who has obtained the most excellent Dharma! Blessed One! vikuri vikule le lu puri [vikuli]! svāhā!) [72]

The mantra of bodhi: Namaḥ samantabuddhānāṃ, a. (Homage to all Buddhas! A!) [73]

The mantra of practice: Namaḥ samantabuddhānāṃ, ā. (Homage to all Buddhas! Ā!) [74]

The mantra of the attainment of bodhi: Namaḥ samantabuddhānāṃ, aṃ. (Homage to all Buddhas! Aṃ!) [75]

The mantra of nirvana: Namaḥ samantabuddhānāṃ, aḥ. (Homage to all Buddhas! Aḥ!) [76]

The mantra of Trailokyavijaya: Namaḥ samantavajrāṇāṃ, hā. (Homage to all Vajras! Hā!) [77]

The mantra of Acalanātha: Namaḥ samantavajrāṇāṃ, hāṃ. (Homage to all Vajras! Hāṃ!) [78]

The mantra of [Sarva]nīvaraṇaviṣkambhin: Namaḥ samantabuddhānāṃ, aḥ. [79 = 76]

The mantra of Avalokiteśvara: Namaḥ samantabuddhānāṃ, saḥ. (Homage to all Buddhas! Saḥ!) [80]

The mantra of Vajrapāṇi: Namaḥ samantavajrāṇāṃ, vaḥ. (Homage to all Vajras! Vaḥ!) [81]

The mantra of Mañjuśrī: Namaḥ samantabuddhānāṃ, maṃ. (Homage 16b to all Buddhas! Maṃ!) [82]

The mantra of Gaganalocanā: Namaḥ samantabuddhānāṃ, gaṃ. (Homage to all Buddhas! Gaṃ!) [83]

The mantra of the Dharma realm: Namaḥ samantabuddhānāṃ, raṃ. (Homage to all Buddhas! Raṃ!) [84]

The mantra of Mahāvīra: Namaḥ samantabuddhānāṃ, khaṃ. (Homage to all Buddhas! Khaṃ!) [85]

The mantra of Jalendra: Namaḥ samantabuddhānāṃ, jaṃ. (Homage to all Buddhas! Jaṃ!) [86]

The mantra of the honored one Tārā: Namaḥ samantabuddhānāṃ, taṃ. (Homage to all Buddhas! Taṃ!) [87]

The mantra of Bhṛkuṭī: Namaḥ samantabuddhānāṃ, bhṛḥ. (Homage to all Buddhas! Bhṛḥ!) [88]

The mantra of Mahāsthāmaprāpta: Namaḥ samantabuddhānāṃ, saṃ. (Homage to all Buddhas! Saṃ!) [89]

The mantra of the honored one Pāṇḍaravāsinī: Namaḥ samanta- buddhānāṃ, paṃ. (Homage to all Buddhas! Paṃ!) [90]

The mantra of Hayagrīva: Namaḥ samantabuddhānāṃ, haṃ. (Homage to all Buddhas! Haṃ!) [91]

The mantra of Yaśodharā: Namaḥ samantabuddhānāṃ, yaṃ. (Homage to all Buddhas! Yaṃ!) [92]

The mantra of Ratnakara:45 Namaḥ samantabuddhānāṃ, saṃ. [93 = 89]

The mantra of Jālinīprabha: Namaḥ samantabuddhānāṃ, jāṃ. (Homage to all Buddhas! Jāṃ!) [94]

The mantra of Śākyamuni: Namaḥ samantabuddhānāṃ, bhaḥ.46 (Homage to all Buddhas! Bhaḥ!) [95]

The mantra of the Three Buddha-Crowns: Namaḥ samantabuddhānāṃ, hūṃ ṭruṃ.47 (Homage to all Buddhas! Hūṃ ṭruṃ!) [96]

The mantra of Sitātapatroṣṇīṣa: Namaḥ samantabuddhānāṃ, laṃ. (Homage to all Buddhas! Laṃ!) [97]

The mantra of Jayoṣṇīṣa: Namaḥ samantabuddhānāṃ, śaṃ. (Homage to all Buddhas! Śaṃ!) [98]

The mantra of Vijayoṣṇīṣa: Namaḥ samantabuddhānāṃ, si. (Homage to all Buddhas! Si!) [99]

The mantra of Tejorāśyuṣṇīṣa: Namaḥ samantabuddhānāṃ, triṃ. (Homage to all Buddhas! Triṃ!) [100]

The mantra of Vikiraṇoṣṇīṣa: Namaḥ samantabuddhānāṃ, hruṃ. (Homage to all Buddhas! Hruṃ!) [101]

The mantra of Lokavidyārājñī: Namaḥ samantabuddhānāṃ, taṃ haṃ 16c paṃ haṃ yaṃ. (Homage to all Buddhas! Taṃ haṃ paṃ haṃ yaṃ!) [102]

The mantra of Aparājita: Namaḥ samantabuddhānāṃ, hūṃ. (Homage to all Buddhas! Hūṃ!) [103]

The mantra of Pṛthivī: Namaḥ samantabuddhānāṃ, bi. (Homage to all Buddhas! Bi!) [104]

The mantra of Keśinī: Namaḥ samantabuddhānāṃ, kili. (Homage to all Buddhas! Kili!) [105]

The mantra of Upakeśinī: Namaḥ samantabuddhānāṃ, dili. (Homage to all Buddhas! Dili!) [106]

The mantra of the young Citrā: Namaḥ samantabuddhānāṃ, mili.

(Homage to all Buddhas! Mili!) [107]
The mantra of the young Vasumatī: Namaḥ samantabuddhānāṃ, hili.

(Homage to all Buddhas! Hili!) [108]
The mantra of Kautūhala: Namaḥ samantabuddhānāṃ, hasanaṃ.

The mantra of Sarvasattvābhayaṃdada: Namaḥ samantabuddhānāṃ, rasanaṃ. (Homage to all Buddhas! Tasting.) [110]

The mantra of Sarvāpāyaṃjaha: Namaḥ samantabuddhānāṃ, dhvaṃsa- naṃ. (Homage to all Buddhas! Destruction.) [111]

The mantra of Paritrāṇāśayamati: Namaḥ samantabuddhānāṃ, vihasanaṃ. (Homage to all Buddhas! Smiling.) [112]

The mantra of Mahāmaitryabhyudgata: Namaḥ samantabuddhānāṃ, ṭhaṃ. (Homage to all Buddhas! ˇhaṃ!) [113]

The mantra of Mahākaruṇāmṛḍita: Namaḥ samantabuddhānāṃ, yaṃ. [114 = 92]

The mantra of Sarvadāhapraśāmin: Namaḥ samantabuddhānāṃ, ī. (Homage to all Buddhas! Ī!) [115]

The mantra of Acintyamati: Namaḥ samantabuddhānāṃ, u. (Homage to all Buddhas! U!) [116]

The mantra of Ratnākara: Namaḥ samantabuddhānāṃ, daṃ. (Homage to all Buddhas! Daṃ!) [117]

The mantra of Ratnapāṇi: Namaḥ samantabuddhānāṃ, ṣaṃ. (Homage to all Buddhas! Ṣaṃ!) [118]

The mantra of Dharaṇiṃdhara: Namaḥ samantabuddhānāṃ, ṅaṃ. (Homage to all Buddhas! Ṅaṃ!) [119]

Then there is the following mantra:48 Namaḥ samantabuddhānāṃ, jaṃ. [120 = 86]

The mantra of Ratnamudrāhasta: Namaḥ samantabuddhānāṃ, phaṃ. (Homage to all Buddhas! Phaṃ!) [121]

The mantra of Dṛḍhādhyāśaya: Namaḥ samantabuddhānāṃ, ṇaṃ. 17a (Homage to all Buddhas! Ṇaṃ!) [122]

The mantra of Gaganāmala: Namaḥ samantabuddhānāṃ, haṃ. [123 = 91]

The mantra of Gaganamati: Namaḥ samantabuddhānāṃ, riṃ. (Homage to all Buddhas! Riṃ!) [124]

The mantra of Viśuddhamati: Namaḥ samantabuddhānāṃ, gataṃ. (Homage to all Buddhas! Going.) [125]

The mantra of Cāritramati: Namaḥ samantabuddhānāṃ, dhiraṃ. (Homage to all Buddhas! Dhiraṃ!) [126]

The mantra of Sthiramati: Namaḥ samantabuddhānāṃ, hūṃ. [127 = 103]

The mantra of servants: Namaḥ samantabuddhānāṃ, dhi śri haṃ braṃ. (Homage to all Buddhas! Dhi śri haṃ braṃ!) [128]

The mantra expounded by bodhisattvas: Namaḥ samantabuddhānāṃ, kṣaḥ ḍa ra yaṃ kaṃ. (Homage to all Buddhas! Kṣaḥ ḍa ra yaṃ kaṃ!) [129]

The mantra of the gods of Pure Abode (Śuddhāvāsa): Namaḥ samanta- buddhānāṃ, manorama dharmasaṃbhava vibhavaka[tha]na saṃ saṃ svāhā. (Homage to all Buddhas! O delightful one! you who are born from the

Dharma! you who speak with dignity! saṃ saṃ! svāhā!) [130]

The mantra of rākṣasas: Namaḥ samantabuddhānāṃ, kraṃ keri. (Homage to all Buddhas! Kraṃ keri!) [131]

The mantra of ḍākinīs: Namaḥ samantabuddhānāṃ, hrīḥ haḥ. (Homage to all Buddhas! Hrīḥ haḥ!) [132]
The mantra of yakṣiṇīs: Namaḥ samantabuddhānāṃ, yakṣavidyādhari.

(Homage to all Buddhas! O you who hold the yakṣas’ spell!) [133]
The mantra of piśācas: Namaḥ samantabuddhānāṃ, pici pici. (Homage to all Buddhas! Pici pici!) [134]

The mantra of bhūtas: Namaḥ samantabuddhānāṃ, guṃ ī guṃ imaṃsane.49 (Homage to all Buddhas! Guṃ ī guṃ i maṃsane!) [135]

The mantra of asuras: Namaḥ samantabuddhānāṃ, raṭaṃ raṭaṃ dhvan- taṃ vra pra. (Homage to all Buddhas! Howled, howled, roared, vra pra!) [136] The mantra of mahoragas: Namaḥ samantabuddhānāṃ, garalaṃ gara- laṃ. (Homage to all Buddhas! Poison, poison.) [137]

The mantra of kiṃnaras: Namaḥ samantabuddhānāṃ, hasanaṃ vihasa-naṃ. (Homage to all Buddhas! Laughter, smiling.) [138]

The mantra of humans (manuṣya): Namaḥ samantabuddhānāṃ, icchā-paraṃ manomaye me svāhā. (Homage to all Buddhas! That which is intent upon desire, O you who consist of mind! for me, svāhā!) [139]

“Lord of Mysteries, I have finished proclaiming all these mantras. You should listen attentively [now] to the essence of all these mantras: it is the letter-gateway A. Thinking on this essence of all mantras is quite unsur- passed: it is where all mantras reside, and herein do mantras obtain certainty [of efficacy].”

To Read the Full Sutra

A wonderful hardcover edition (in cloth!) on Amazon. https://amzn.to/3EdRbeV

This is an affiliate link, we may earn a small commission although the price is unchanged for you.

NOTES

James H. Sanford, ‘Breath of Life: The Esoteric Nembutsu’ in Tantric Buddhism in East Asia, ed. by Richard K. Payne, Wisdom Publications, Boston, 2006, p. 176

Helen Hardacre, ‘The Cave and the Womb World’, in Tantric Buddhism in East Asia (Wisdom Publications, Boston, 2006), p. 215

Where is Amitabha’s Pureland and how can Amitabha’s practice protect us from danger; Why Amitabha practice is all many people need

Lee Kane — Sun, 20 Aug 2023 05:47:31 +0000

“Believing in inner truth means having deep faith that the ten billions Buddha-lands (worlds) are in reality not outside our Mind.” — Patriarch Ou-I

To the newcomer to Mahayana Buddhism, or particularly Pure Land Buddhism, Amitabha (Amita or Amida) and his Pure Land of Sakhavati can be confusing. What do we mean by Pure Land? Is it a metaphor? Or, is this like the Christian heaven? Isn’t Buddhism supposed to be a logical, self-directed path to Enlightenment? Understanding Amitabha Sutra requires an understanding of “absolute reality” and “Buddha Nature.” [Note: full Amitabha Sutra in English at end of this feature.]

Amitabha Buddha surrounded by Enlightened Beings in Sukhavati, the Western Pure Land.

Not inside, not outside

Patriarch Ou-I wrote:

“The true essence of all the Great Vehicle (Mahayana) scriptures is Absolute Reality itself. What is Absolute Reality? It is the Pure Mind of sentient Beings. This mind is not inside, not outside, and not in between. It is not past, not present, and not future.”

In the same way, we could say Amitabha and Sukhavati Pure Land are “not inside, not outside, and not in between… not past, not present… not future.” Modern Buddhists tend to say, not a place out there” but rather, a place “within.” Since we all have “Buddha Nature” within, we all have Amitabha and His Pure Land within.

Shakyamuni Buddha describes the Western Paradise, Amitabha’s Sukhavati Pure Land (from an animated feature: video plays below.)

There is a saying: “If you are looking for the Pure Land, don’t look for it out there. You’ll find it in your heart.” — paraphrasing Professor Takamaro Shigaraki. (Note: heart equates to “Mind” in Buddhism, generally) [1]

One important method for drawing closer to Amitabha’s Pureland is chanting his Dharani and mantras. Chant along with Buddha Weekly:

Patriarch Ou-I concluded:

“Thus the one who speaks the sutra and the one who is spoken of, the Buddhas that can deliver sentient beings and the sentient beings who are delivered, the ability to believe and that which is believed in, the ability to take vows and that which is vowed, the ability to concentrate on the Buddha-name and the Buddha-name which is concentrated upon, the ability to be born in the Pure Land and birth in the Pure Land itself, the ability to praise the Buddhas and the Buddhas who are praised – all of these are the imprint of the “true seal” of Absolute Reality. In other words, the True Mind (Bodhi Mind) sentient beings is the essence of all Mahayana sutras.”

Sariputa and other monks listen to Buddha proclaim the Dharma in the Amitabha Sutra (from the animated film, see below for playable version.)

Different understandings, skillful means

It is probably because all students have different understandings, different capabilities and karmic imprints that Buddha taught many paths to ultimate realizations.

If one wishes to believe in the Pure Land as a paradise in the West where we go after death, this is not wrong. If one wishes to believe the Pure Land is a metaphor and that it exists only in the mind, this is also not wrong.

In Sukhavati, followers receive precious Dharma teachings from Amitabha Buddha.

In his commentary on the Amitabha Sutra, Patriarch Ou-I wrote:

“Since there is really nothing outside of this Mind, we have deep certainty that the whole assembly of beings and surroundings in the Western Paradise is a set of reflections appearing in our mind. All phenomena are merged with inner truth, all falsity is merged with truth. All practices are merged with True Nature. All others are merged with oneself. Our own inherent mind is all-pervasive, and the Buddha- mind is also all-pervasive, and the true nature of the minds of sentient beings is also all-pervasive.”

What are the ten protections of Amitabha?

Video documentary on the Amitabha’s protection from the 10 dangers:

Who is Amitabha, the Limitless?

“…why is this Buddha called Amitabha? The light of this Buddha is infinite, and shines on all lands throughout the universe without obstruction. Thus this Buddha is called Amitabha. Also, the life span of this Buddha and his people is an infinite number of immeasurable eons, and so he is called Amitabha. Amitabha Buddha attained enlightenment ten eons ago.” — Shakyamuni Buddha from the Amitabha Sutra

Amitabha Buddha in Sukhavati, the Western Pure Land.

Amitabha — the most beloved of Buddhas after Shakyamuni Himself — is equally both difficult and easy to comprehend. Easy to practice, certainly. Simply chant his mantra, his name or his praise. Shakyamuni Buddha, in the Amitabha Sutra, taught that single-pointed contemplation on Amitabha, chanting his name at the moment of death, is the sure path to the Pure Land, the Western Paradise. Why then do we say “difficult?” Because faith is required; not blind faith, but faith in the skillful methods and teachings of the Buddha.

A lovely animated 20 minute film with the full Amitabha Sutra (English subtitles):

“If there are good men or good women who hear of Amitabha Buddha, and recite his name single mindedly and without confusion, for one day or two days or three days or four days or five days or six days or seven days, then when these people are about to die, Amitabha Buddha and all the sages who are with him will appear before them. When these people die, their minds will not fall into delusion, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. I have seen this benefit, and so I speak these words. If sentient beings hear what I say, they must make a vow to be born in that land.” — Shakyamuni Buddha in the Amitabha Sutra.

A popular visualization of Amitabha, with symbolic attributes, such as red skin, begging bowl and lotus flowers. Amibtabha is the head of the “Lotus” family, the compassion of the Buddhas.

Amitabha’s powerful mantra:

Magic or Metaphor or Neither?

What did Shakyamuni Buddha mean when he taught we could obtain the Pure Lands after death? That we’d be magically swept up in the shining hand of the great and glorious Amitabha and whisked off to Paradise? Or, that, our single-pointed contemplation and visualization would help us overcome the obstacles, obscurations and karmic imprints of our troubled minds? Or somewhere in between?

It doesn’t matter, which extreme you believe with regard to Pure Land — actual paradise, metaphor, mind, or something else — the point is to single-pointedly concentrate on the ideal perfection of Amitabha. Ultimatley, this perfection is also within us, since Shakyamuni Buddha taught us that all sentient beings have Buddha Nature within.

Manjushri, Bodhisattva of Wisdom, attends the sutra teaching of Shakyamuni Buddha.

Does that mean that we shouldn’t believe in a substantial place, Sukhavati, the glorious Pure Land? The best answer is, we shouldn’t overthink it, because ultimately it doesn’t actually matter. At the level of ultimate reality, all things are Oneness or Emptiness, therefore even what we perceive to be our ordinary world is not a “substantial” reality either. It is dependent on other — dependent arising. At the level of mind, all things are possible and real. If all things are dependent on mind, so too, is the Pure Land. So, if the Pure Land is not objectively real, in the sense of jeweled mountains and birds who proclaim the Dharma, it makes no difference. If it was objectively real at the relative level, at the ultimate level it still would make no difference.

The point of this practice is to fully engage body, mind and speech in Dharma, and thus purify our minds of obscurations and leave no room for obstacles and cravings. Then, we approach paradise. Peace. Stillness. And, the opportunity to develop realizations.

Why recite the name of Amitabha?

There are many methods taught by Shakyamuni Buddha to attain realizations. Many are difficult and take a lifetime (or lifetimes) to attain. All require we remove our cravings and attachments and obstacles. And, arguably, the simplest one is the recitation of Amitabha’s name or mantra. Why?

Patriarch Ou-i explains:

“If a purifying pearl is put into dirty water, the dirty water cannot but be purified. If the Buddha-name is put into a chaotic mind, even that chaotic mind cannot fail to become enlightened… Reciting the Buddha-name with faith and vows is a true cause for the Supreme Vehicle.”

Just, as we focus on breath in mindfulness practice to help develop realizations, here, in Amitabha pratice, we focus one-pointedly on the magnificence of Amitabha Buddha and the Pureland — and especially His name. When we do, all doubts, pains, fears, illnesses, cravings and attachments disappear — there is no room for them at all. It’s not necessarily magic (although it can be magical) but simply that all these sufferings of samsara have no room to arise when we are focused on this one, magnificent meditation.

Body, Speech and Mind

In Amitabha practice we typically engage in “speech” practice” — focusing one-pointedly on the name or mantra. But, at another level we also engage body, speech and mind:

Body: we sit in contemplation, we might count our recitations on a mala, or we might engage in prostrations, drumming on a fish drum or other “body” repetitive actions.
Mind: we one-pointedly contemplate the stunning glorious visualization of Amitabha and Western Paradise.
Speech: we normally chant the name of Amitabha. In Pureland Buddhism, “Namo Amitabha” (Sanskrit), “Namo Amitofu” (Chinese) or “Om Ami De Wa Hrih” (mantra of Amitabha.)

Mantra of Amitabha chanted:

In the Amitabha Sutra, Shakyamuni teaches there are countless Pure Lands, and names many of the Buddhas and their Pure Lands. Ultimately, he concludes:

“Why do you think this is called the sutra that is protected and kept in mind by all the Buddhas? If there are good men and good women who hear this scripture, accept it, and uphold it, and they hear the names of all these Buddhas, all these good men and good women will be protected and kept in mind by all these Buddhas, and all of them will reach the level where they do not turn back from complete, unexcelled, correct enlightenment. Therefore, all of you should faithfully accept what I say and what all the Buddhas have said.”

Amitabha Sutra

Translated into Chinese by Tripitaka Master Kumarajiva

Translated from Chinese into English by J.C. Cleary

Thus have I heard:

Once Buddha was in the land of Shravasti, in the garden of Jeta and Anathapindika. He was accompanied by twelve hundred and fifty great Bhikshus, all of them great Arhats, well known to the assembly. Among them were his leading disciples, such figures as the Elders Shariputra, Maudgalyayana, Mahakashyapa, Maha Katyayana, and Mahakausthila, Revata, Suddhipanthaka, Nanda, Ánanda, Rahula, Gavampati, Pindola-bharadvaja, Kalodayin, Mahakapphina, Vakula, and Aniruddha, etc., all great disciples. Also present were the Bodhisattvas Mahasattva: Manjushri, Prince of the Dharma, the Bodhisattva Ajita the Invincible, and the Bodhisattva of Constant Progress, Gandhahastin, Nityodyukta, and other such great enlightening beings. Also present was Shakra, the king of the gods, along with countless numbers of heavenly beings, making up a great assembly.

At that time Buddha said to the Elder Shariputra: “West of here, past a hundred billion Buddha-lands, there exists a world called “Ultimate Bliss”. In this land there exists a Buddha called Amitabha, who is expounding the Dharma right now.

[Buddha says to Shariputra:] “Why is this land called Ultimate Bliss”? It is called “Ultimate Bliss” because the sentient beings in this land are free from the myriad sufferings, and only know every kind of joy.
Furthermore, this land is called “Ultimate Bliss” because it is surrounded by seven rings of railings, and seven layers of nets, and seven rows of trees, all made of the four precious jewels.

Moreover, the Land of Ultimate Bliss has many jeweled ponds filled with the waters of eight virtues. The bottom of each of the ponds is pure golden sand, and the stepped walkways that lead up from all four sides of each of the ponds are made of gold, silver, lapis lazuli and crystal. Above the ponds there are towers which are adorned with silver and gold and lapis lazuli and crystal and mother of pearl and red agate. In the ponds there are lotus flowers as big as cart wheels: blue ones shining with blue light, yellow ones shining with yellow light, red ones shining with red light, and white ones shining with white light, each emitting a subtle pure fragrance.

The Land of Ultimate Bliss is complete with all these merits and adornments.

And there is more — celestial music is constantly playing in this Buddha-land, and the ground is made of tawny gold. Flowers in the shape of heavenly orbs rain down at all hours of the day and night. Every morning the sentient beings of this land decorate their garments with multitudes of wondrous flowers and make offerings to hundreds of billions of Buddhas in other worlds. When it is meal time, they return to their own lands, to eat and circumambulate [the teaching assembly].

The Land of Ultimate Bliss is complete with all these merits and adornments.

And there is more still — in this land there are birds of all sorts of wondrous variegated colors: white cranes, peacocks, orioles, myna birds, cuckoos. All these birds bring forth harmonious songs day and night. Their songs communicate such Buddhist teachings as the five roots, the five powers, the seven factors of enlightenment, the eightfold path, as well as other teachings. When the sentient beings in this land hear the voices of the birds, they are mindful of the Buddhas, mindful of the Dharma [Buddha’s teachings], and mindful of the Sangha [Community of Seekers of Enlightenment].

Do not think that these birds were born as birds due to karmic retribution for past misdeeds. Why not? In this Buddha-land, the three evil planes of existence (as animals, hungry ghosts, and hell-beings) do not exist.

In this Buddha-land even the names of the evil planes of existence do not exist, much less the realities. All these birds are the creations of Amitabha Buddha, fashioned in order to broadcast the sounds of the Dharma.

In this Buddha-land, there is a slight breeze that stirs the rows of jewel trees and jewel nets, so that they emit subtle wondrous sounds, like hundreds and thousands of melodies playing all at once. All those who hear these sounds spontaneously develop the intention to be mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

This Buddha-land is complete with all these merits and adornments.

What do you think: why is this Buddha called Amitabha?

The light of this Buddha is infinite, and shines on all lands throughout the universe without obstruction. Thus this Buddha is called Amitabha.

Also, the life span of this Buddha and his people is an infinite number of immeasurable eons, and so he is called Amitabha.

Amitabha Buddha attained enlightenment ten eons ago.

Moreover, this Buddha has innumerable disciples, all of whom are Arhats, and whose numbers are incalculable. Amitabha also has a following of innumerable Bodhisattvas.

The Land of Ultimate Bliss is complete with all these merits and adornments.

None of the sentient beings who are born in the Land of Ultimate Bliss ever fall back into a lower realm [i.e., they are avaivartika]. Many among them have only one more lifetime [to go before enlightenment]. These beings are very numerous, and their number is incalculable: they can be spoken of as innumerable.
When sentient beings hear [of the Land of Ultimate Bliss], they must take a vow to be born in this land. Why so? So that they can be together with all these beings of superior goodness.

One cannot be born in this land through minor good roots, blessings, virtues and causal connections.
If there are good men or good women who hear of Amitabha Buddha, and recite his name single mindedly and without confusion, for one day or two days or three days or four days or five days or six days or seven days, then when these people are about to die, Amitabha Buddha and all the sages who are with him will appear before them. When these people die, their minds will not fall into delusion, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.

I have seen this benefit, and so I speak these words. If sentient beings hear what I say, they must make a vow to be born in that land.

Right now I am extolling the benefits of the inconceivable merits of Amitabha Buddha. But in the eastern direction there are also countless other Buddhas, like Akshobhya Buddha, and the Buddha “Marks of the Polar Mountain”, and the Buddha “Great Polar Mountain”, and the Buddha “Light of the Polar Mountain”, and the Buddha “Wondrous Voice”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.

In the worlds of the southern direction there are countless other Buddhas, like the Buddha “Lamp of the Sun and Moon”, and the Buddha “Light of Renown”, and the Buddha “Great Flaming Shoulders”, and the Buddha “Lamp of the Polar Mountain”, and the Buddha “Infinite Progress”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.

In the worlds of the western direction there are countless other Buddhas, like the Buddha “Infinite Life”, and the Buddha “Innumerable Characteristics”, and the Buddha “Innumerable Banners”, and the Buddha “Great Light”, and the Buddha “Great Illumination”, and the Buddha “Mark of Reality”, and the Buddha “Light of Purity”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth, All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.

In the worlds of the northern direction there are countless other Buddhas, like the Buddha “Flaming Shoulders”, and the Buddha “Supreme Voice”, and the Buddha “Unstoppable”, and the Buddha “Born of the Sun”, and the Buddha “Netted Light”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.

In the worlds of the nadir there are countless other Buddhas, like the Buddha “Lion”, and the Buddha “Repute”, and the Buddha “Light”, and the Buddha “Dharma Banner”, and the Buddha “Upholding the Dharma”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, and which all Buddhas protect and keep in mind.

In the worlds of the zenith there are countless other Buddhas, like the Buddha “Pure Voice”, and the Buddha “Sojourner King”, and the Buddha “Incense Fragrance”, and the Buddha “Fragrant Light”, and the Buddha “Great Blazing Shoulders”, and the Buddha “Body of Multicolored Jewel Flower Garlands”, and the Buddha “Sala Tree King”, and the Buddha “Precious Flower Virtue”, and the Buddha “Sees All Truths”, and the Buddha “Like the Polar Mountain”. Each of them preaches in his own land with the eloquence of a Buddha, and covers a whole cosmos, speaking the truth. All of you sentient beings should believe this scripture extolling their inconceivable merits, which all Buddhas protect and keep in mind.

Why do you think this is called the sutra that is protected and kept in mind by all the Buddhas?

If there are good men and good women who hear this scripture, accept it, and uphold it, and they hear the names of all these Buddhas, all these good men and good women will be protected and kept in mind by all these Buddhas, and all of them will reach the level where they do not turn back from complete, unexcelled, correct enlightenment. Therefore, all of you should faithfully accept what I say and what all the Buddhas have said.

All those people who have vowed, or are vowing, or will vow to be born in the land of Amitabha Buddha reach the level where they do not turn back from complete, unexcelled enlightenment, whether in their past lives, their present lives, or their future lives. Therefore; all good men and good women, if they have faith, must make a vow to be born in that land.

Just as I am now extolling the inconceivable merits of all the Buddhas, all those Buddhas are likewise extolling my inconceivable merits, with these words: “Shakyamuni Buddha is able to carry out a most difficult and rare task. In the world “Endurance” [this world], in an evil world of the Five Corruptions -the corruption of the age, the corruption of views, the corruption of afflictions, the corruption of sentient beings, and the corruption of life — he is able to achieve complete, unexcelled enlightenment, and to expound the Truth which all beings in all worlds find hard to believe.”

Know then that in the midst of this evil world of the Five Corruptions, I am able to carry out this difficult task, attain complete, unexcelled enlightenment, and expound the Truth which is so hard to believe for beings in all worlds. This is indeed most difficult!

When Buddha had finished preaching this scripture, Shariputra and all the monks and all the other gods and humans and asuras and the rest who had been listening, having heard what the Buddha said, rejoiced and faithfully accepted it. They all bowed in homage and departed.

NOTES

[1] ” My understanding of the Pure Land comes primarily from what I learned from the late Professor Takamaro Shigaraki. In one of his essays, titled simply, Jodo (The Pure Land), he explains that the Pure Land has the following meanings for us today.

It is a symbol for the world of enlightenment.
It is a manifestation of the world of enlightenment.
It is established in the “now.”
It exists “here.”
The Pure Land is a symbol for the world of enlightenment” Source>>

Why is there still suffering in the world if Universal Mother Bodhisattva Kuan Yin Pusa (Tara, Kurukulla, Kannon) rescues beings from suffering

Lee Kane — Mon, 14 Aug 2023 22:15:36 +0000

One of the most commonly asked questions in Buddhism is — If Kuan Yin Pusa (Guanyin Bodhisattva, Avalokiteshvara, Tara) can rescue all beings (as stated in Sutras), why is there still suffering in the world? The next most common question is likely “Why does Avalokiteshvara- Kuan Yin have countless forms and names?” We try to answer both of these questions, and much more, in this in-depth look at the Universal Mother Buddha.

Guan Shi Yin, Goddess of Mercy — also known by a 108 other names, including Tara, Avalokiteshvara and countless others, rescues all beings from harm if they call her name with faith according to Sutra.

Her/His promise, in the Sutras, is that She rescues from the 10 dangers and 10 fears if you simply chant her name praise or mantra. (See video below.) If that’s true, then why are some people not rescued?

Why Wasn’t I Rescued?

The first question is the hardest to answer. In the 25th Chapter of the Lotus Sutra, it is written that thinking of Guanyin (Avalokiteshvara) is enough to save beings. This is part of her / his great vow.

NOTE: Since it’s tiring to read her/he throughout, we’ll write “she” going forward except vis a vis a specific male emanation form.

“Her vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
She has attended many thousands and millions of Buddhas,
setting forth her great pure vow.”

This statue of Guanyin is 108 metres tall, symbolic of her 108 names and forms, sited near the temple of Sanya. It faces to ocean to signify Guan Yin is ready to rescue those in trouble at sea (one of the many areas she mercifully watches.)

Later in the Sutra it describes the 10 dangers and fears, and how just “thinking” of Kuan Yin is enough to be rescued:

“Her pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
She can quell the wind and fire of misfortune
and everywhere bring light to the world.”

1 – Bringing to mind the Dharma

What a lot of people miss is the next verse:

“The precepts from Her compassionate body shake us
like thunder,
the wonder of Her pitying mind is like a great cloud.
She sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.”

Another Quan Yin statue facing the waters, this one in Wat Plai Laem. She is a particular protector of sailors in tradition, but she rescues everyone from thieves and rogues to princes. All that is required is faith, and to call her sacred name with total faith.

In other words, by thinking of Guanyin we bring to mind the Dharma. The Dharma — “sweet dew, the Dharma rain” quenches the “flames of earthly desires.” Once desires and attachments are extinguished, we no long cling to our notions of ego and prosperity and safety. If we are satisfied with less, we will not be unhappy.

Full feature “Rescue from all dangers”>>

Beautiful chanting of the Namo Guan Shi Yin Pu Sa:

Chanting the Namo or Mantra

So, when we chant “Namo Guan Shi Yin Pusa” — or “Namo Avalokiteshvara Bodhisattva” or “Om Mani Padme Hum” — with faith, we are drenched with Dharma flames and our anger, jealousy, fear, and other poisons begin to fade.

If we have no faith — and just chant Her name praise “just in case it works” — we lack faith, and will not feel the Dharma rain that pours around us. We may, however, without noticing it, help purify our negative karmas, lessening our suffering. If we persist and have faith, we will be rescued. We will receive what help we genuinely need.

Chanting the Om Mani Padme Hum mantra:

2 – Importance of faith

The second aspect of this verse is the notion of “faith” — which means faith in the Dharma and the truth of the Dharma. Most of us lack this unconditional faith, and as a result, despite Kuan Yin’s help, we continue to create new causes of suffering.

This answer, of course, is only the beginning of the real mechanism of “rescue.” Regardless of Bodhisattvas, we are subject to cause-and-effect or “karma.” If we plant the seeds of our own suffering — for instance, “hating our neighbor” — this ripens into “battle with the neighbor” which is suffering. If we realize our error, we stop trying to always be the “right one” and realize our neighbor is also a suffering sentient being. We begin to work together. The mission of the Bodhisattva becomes our mission.

One of Guanyin’s most famous forms is the 1000-armed and 11-headed form, as celebrated in the Sutra of 1000-Armed Guanyin. The Dharani of this form rescues all beings from suffering, if chanted with faith and devotion.

3 – Resultant Karma

The third aspect of “result” — resultant karma — as understood in Buddhism is that we also require “wisdom” as well as faith and “Dharma rain.” Dharma rain means that when we understand Dharma, our suffering lessens. When we understand the wisdom of Shunyata, the doctrine of Universal Oneness and Emptiness, we realize that help we will receive comes from within ourselves — or from other sentient beings. Kuan Yin Pu Sa emanates in the hearts of all beings.

In the Lotus Sutra this is expressed in the Parable of the Jewel in the Robe — which tells the story of a man rescued from extreme poverty. (In fact, all seven of the ways Kuan Yin can rescue us are expressed in the seven main parables of the Lotus Sutra.) (Parable below.)

Parable of the Jewel in the Robe

From Lotus Happiness [2]:

“A poor man visited a good friend. He was soon drunk and fell asleep. Before leaving for business trips, his good friend left a priceless jewel by sewing it into the lining of the poor man’s robe.

When the poor man woke up, he resumed his life as a vagrant, completely ignorant of his priceless jewel in his robe. Over the years, he became increasingly destitute.

One day, he bumped into his good friend again. His good friend was surprised to know that his poor man remained impoverish. The good friend then showed him the jewel which had been sewn in the poor man’s robe. When the poor man discovered the jewel in his robe, he was in seventh heaven! With the given jewel, the poor man was liberated from poverty.”

Some of the many faces of compassion. From top left to right then bottom left to right: Hayagriva Vajrayogini (Vajra Varahi); 4-armed Chenrezig; Guanyin; Red Chenrezig Yabyum; White Mahakala; Black Mahakala; 1000-armed Chenrezig.

Only Labels: He, She, Father, Mother

Just as we label “human” and “non-human” or “female” and “male” we likewise label the various aspects of Enlightenment with names, and “mother” and “father” and Buddha and Bodhisattva. All of these are merely labels, necessary for ordinary sentient beings — myself, you, and everyone else — to help us understand. It’s “fractional” understanding.

For instance, when we say Avalokiteshvara is male and Tara is female — both aspects of compassionate Buddha — this is ultimately incorrect, although you could argue it’s “relatively correct” in terms of our mundane understanding. They are not separate. They are One. Likewise, Kuan Yin Bodhisattva might be labeled the “Chinese” aspect of Avalokiteshvara (mother) while Kannon might be considered the Japanese “male” aspect of the same Enlightened Deity. All of these are convenient labels.

When you read the Lotus Sutra chapter 25 in Chinese, you may see Kuan Yin Pusa labeled as “She.” When you read the Sanskrit or Tibetan versions of the same Sutra the pronoun becomes “He.” In English it can go either way, depending on the tradition. In the Lotus Sutra there are 33 forms of Kuan Yin (Avalokiteshvara), and in other Sutras 108 Names and forms.

Guan Shi Yin riding a dragon statue facing the sea, symbolic over Her williness to rescue beings from trouble.

Only humans label things

While you can consider all of these forms as “emanations” it is more correct to describe them as “relative forms.” It is only the human need to label that necessitates he, she, them in the first place. If you were a visitor from a distant planet in an impossibly far-away solar system, you would look at all humans on earth as “earthlings” — not as men, women and children. We would call them “aliens” even though they probably relate to their own set of labels.

When Kuan yin appears to one meditator as a kind and smiling goddess of compassion, and to another as a 1000-armed mountain-high being with eyes in each hand — regardless, She is still Kuan yin Pu Sa. Perhaps to a monkey, she appears in a form similar to the monkey king. To a dolphin, like a white purpoise. All of these are simply ways of relating to our minds which cling to ego, identity and our notions of beauty and acceptable.

To Mother Buddha Kuan Yin Pu Sa, all beings are more than acceptable. She can relate, with compassion and wisdom — to every sentient being in the multiverse.

Great Compassion Heart Dharani

Another great practice of the Compassionate Bodhisattva is the Great Compassion Heart Dharani, from the Sutra of the same name (translated in full below). In this Sutra, it is promised that if you chant the Great Compassion Heart Dharani with faith and devotion, you will not only have the protections of Avalokiteshvara, you’ll also be prevented from having any of the 15 “bad deaths” which are (from Sutra):

They will not die of starvation or poverty;
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
3. They will not die at the hands of hostile enemies;
4. They will not be killed in military battle;
5. They will not be killed by tigers, wolves, or other fierce beasts;
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
7. They will not drown or be burned to death;
8. They will not be poisoned to death;
9. They will not be killed by mediumistic insects;
10. They will not die of madness or insanity;
11. They will not be killed by landslides or falling trees;
12. They will not die of nightmares sent by evil people;
13. They will not be killed by deviant spirits or evil ghosts;
14. They will not die of evil illnesses that bind the body;
15. They will not commit suicide;

Another powerful way to bring the protection of the Avalokiteshvara, in his 1000-armed supremely protective form is to chant the Great Compassion Heart Dharani of Avalokiteśvara-ekadaśamukha,1000-armed, 11-faced Chenrezig Guanyin:

Great Compassion Dharani Sutra

Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect, Unimpeded, Great-Compassionate Heart Dharani Sutra
Tsin Sau Tsin Ngarn Gwun Syde Yarm Poe Sard Gworng Dhye Yiun Moon Moe Ngoy Dhye Bey Sum Tor Lor Ney Ging
Qian Shou Qian Yan Guan Shi Yin Pu Sa Guang Da Yuan Man Wu Ai Da Bei Xin Tuo Luo Ni Jing

Avalokitesvara Bodhisattva is also known as: Contemplator of the World’s Sounds/Guan Shi Yin/Guan Zi Zai Bodhisattva
Translated during the Tang Dynasty by Shramana Bhagavat-dharma from west India.

Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasure-adorned Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and banners were hanging all around.

At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas, whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva, Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva, Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva, Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store) Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva, Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-Princes who had been empowered through their crowns (Abhiseka).

The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;

He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;

Also along with Him were innumerable Gods of heavens of the desire realm, headed by Gopaka-God;

Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;

Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue great dragon king;

Also along with Him were innumerable goddesses of heavens of the desire realm, headed by Virginal Eye goddesses;

Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of ground, gods of mountains, gods of rocks, gods of palaces, and so on.

They all came and gathered in the congregation.

At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his sacrosanct light, thereupon, the worlds in the ten directions, along with this three-thousand-great-thousand worlds system, were all illuminated and became golden. Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers, oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains, and black mountains were also shaken. The light of suns, moons, pearls, fire, and constellations all disappeared.

Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever before, so he arose from his seat, joined his palms and asked the Buddha with a Gatha(verse):

“Who achieved the Correct-Awakening today,
emitting such great bright light universally?
The worlds of the ten directions are all golden,
so do these three-thousand-great-thousand worlds.

Who attained the ultimate freedom today,
manifesting the rare great holy power?
Innumerable Buddha-Worlds are shaken,
so do palaces of dragons and gods.

Now the entire congregation is wondering,
not knowing whose power caused these.
Is he a Buddha, Bodhisattva, or great Voice-Hearer,
or a Brahman, demon, heavenly god, or Sakra?

We pray for the Bhagavan (World Honored One)’s Great Compassion,
to tell us the source of this great supernatural power.”

The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the Unrestricted One. He had achieved the Great Kindness and Great Compassion since uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order to comfort and please all living-beings, he secretly emits such great sacrosanct power.

After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his clothes, joined his palms towards the Buddha and said:

“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow me to speak.”

The Buddha said: “Virtuous man, you have great kindness and great compassion, in order to comfort and please all living beings, you wish to speak the holy mantra, it is the proper time now, please speak it soon, the Tathagata approves and rejoices it, and so do all Buddhas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness towards me and all living beings, that Buddha, the World Honored One spoke this Vast, Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great benefit and happiness to all living beings in the future evil age.’ At that time I was just at the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and happiness to all living beings in the future, let me have one thousand hands and one thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and one thousand eyes on my body, then, the grounds of the worlds of the ten directions quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my body and illuminated boundless worlds of the ten directions. From then on, from countless Buddhas and congregations, I have repeatedly heard, accepted and held this Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly enthusiastic. Therefore, I transcended imperceptible births and deaths of countless billions of kalpas. Since then, I have always been reciting and holding this mantra, and have never forgotten it. Because of holding this mantra, I was always born by miraculous creation (nirmana) from lotuses in front of Buddhas, and have never been born from any womb.”

“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas), laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting) this mantra, they should first arouse heir great merciful and compassionate hearts for all living beings, and follow me in making these vows:

(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;
Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;
Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the shore of liberation);
Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);
Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;
Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;
Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;
Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;
Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;
Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;
If I go towards the boiling oil, the boiling oil of itself dries up;
If I go towards the hells, the hells of themselves disappear;
If I go towards the hungry ghosts, the hungry ghosts of themselves become full.
If I go towards the Asuras, their evil thoughts of themselves are tamed.
If I go towards the animals, they themselves attain great wisdom.”

“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove from the body the weighty sins of births and deaths accumulated in hundreds of thousands of billions of kalpas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite and hold the phrases of the Great Compassion Dharani, when they are about to die, all the Buddhas of the ten directions will come to receive them with their hands, and they will be reborn in whichever Buddha-World according to their wishes.”

Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any living being who recites and holds the holy mantra of Great Compassion fall into the three evil paths, I vow not to achieved the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not obtain whatever he seeks in his present life, then it cannot be called the Dharani of the Great Compassionate Heart, unless it is used by those who are not virtuous or not completely sincere.

If a woman dislikes her female body and wishes to become a male, if she recites the phrases of the Great Compassion Dharani but can not change from a female to a male, I vow not to achieve the Correct-Awakening. However, if she arouses even a slightest doubt, her wish will not be satisfied.

If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks), even though one thousand Buddhas appear in the world, he will not get to repent and reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of the ten directions will come to bear witness, and then all his weighty sins and hindrances will be eliminated.

All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins, slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting this Dharani), except this: if one has doubts about this Dharani, then even his small sins and light karma cannot be eliminated, not to mention the weighty sins. Although the weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in the future.”

(* Abstinent-precepts: The precepts of Tzie/Zhai. To observe these precepts, one must:
1. eats only vegetarian food;
2. takes only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech, no consumption of alcohol.)

Avalokitesvara Bodhisattva continued to say to the Buddha:
“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths are:

They will not die of starvation or poverty;
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
3. They will not die at the hands of hostile enemies;
4. They will not be killed in military battle;
5. They will not be killed by tigers, wolves, or other fierce beasts;
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
7. They will not drown or be burned to death;
8. They will not be poisoned to death;
9. They will not be killed by mediumistic insects;
10. They will not die of madness or insanity;
11. They will not be killed by landslides or falling trees;
12. They will not die of nightmares sent by evil people;
13. They will not be killed by deviant spirits or evil ghosts;
14. They will not die of evil illnesses that bind the body;
15. They will not commit suicide;

Those who recite and hold the Great Compassion Holy Mantra will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

Their place of birth will always have a good king;
2. They will always be born in a good country;
3. They will always be born at a good time;
4. They will always meet virtuous friends;
5. The organs of their body will always be complete;
6. Their hearts of Way(Bodhi) will be pure and mature;
7. They will not violate the prohibitive precepts;
8. All their relatives will be kind and harmonious;
9. They will always have the necessary wealth and goods in abundance;
10. They will always obtain the respect and help of others;
11. Their possessions will not be plundered;
12. They will obtain everything they seek;
13. Dragons, gods, and good spirits will always protect them;
14. In the place where they are born they will see the Buddha and hear the Dharma;
15. They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassionate Heart Dharani will obtain these fifteen kinds of good birth. All gods and people should constantly recite and hold it without laziness.”

After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front of the congregation, aroused his great compassionate heart for all living beings, smiled and in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded, Great Compassionate Heart Great Dharani. The Dharani is:

Namo ratna-trayaya
Namo ariya-valokite-svaraya
Bodhi-sattvaya Maha-sattvaya Maha-karunikaya
Om sarva rabhaye sudhanadasya
Namo skritva imam
arya-valokite-svara ramdhava
Namo narakindi hrih Maha-vadha-sva-me
Sarva-arthato-subham ajeyam
Sarva-sata Namo-vasat Namo-vaka mavitato
Tadyatha
Om avaloki-lokate-karate-e-hrih Maha-bodhisattva
Sarva sarva
Mala mala
Mahi Mahi ridayam
Kuru kuru karmam
Dhuru dhuru
vijayate Maha-vijayati
Dhara dhara dhrini
svaraya cala cala
Mama vimala muktele
Ehi ehi sina sina
arsam prasari
visva visvam prasaya
Hulu hulu mara
Hulu hulu hrih
Sara sara Siri siri Suru suru
Bodhiya Bodhiya Bodhaya Bodhaya
Maitreya narakindi dhrish-nina bhayamana svaha
Siddhaya svaha
Maha siddhaya svaha
Siddha-yoge-svaraya svaha
Narakindi svaha
Maranara svaha
sira simha-mukhaya svaha
Sarva maha-asiddhaya svaha
Cakra-asiddhaya svaha
Padma-kastaya svaha
Narakindi-vagalaya svaha
Mavari-sankharaya svaha
Namo ratna-trayaya
Namo arya-valokite-svaraya svaha
Om Sidhyantu mantra padaya svaha

When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six ways. The heavens rained down precious flowers, which fell in colorful profusion. All the Buddhas of the ten directions were delighted, while the heavenly demons and Exterior-paths practitioners were so frightened that their hair stood on end. Everyone in the congregation achieved different fruitions, including the fruitions of stream-enterer (srota-apanna), once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth …… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The resolve to save all living beings and help them to achieve the Correct Awakening).

Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva! I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva, please tell us the feature and characteristics of this Dharani, all of us will be pleased to know that.”

Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all living beings, you have asked me this question. Now you listen carefully, and I will tell you in brief.”

Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the impartial heart, the motionless heart, the unpolluted and unattached heart, the emptiness-observing heart, the respectful heart, the humble heart, the uncluttered heart, the non-view and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such hearts are the feature and characteristics of this Dharani, you should practice according to them.”

Then the great Brahma king said: “We now know the feature and characteristics of this Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”

Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of equality towards all living beings, keep reciting this Dharani without interruption, reside in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes, make their hearts stay still at one place, do not think about others, and recite and hold this Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and innumerable gods and immortals will come to bear witness and enhance the efficacy of their recitation.”

“At that time, I will illuminate them with a thousand eyes, and protect and support them with a thousand hands. From then on, they will be able to master all worldly literature, and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda Scriptures.”

“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of the world, without exception. He also can command all ghosts and spirits, vanquish heavenly demons, and tame all Exterior-paths practitioners.”

“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and make him unable to concentrate, recite this mantra once, then all those ghosts and spirits will be tied up.”

“If one can recites this Mantra in accord with Dharma and arouse merciful and compassionate heart towards all living beings, I will then command all virtuous gods, dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never leaving his side, guarding him as their own eyes and lives.”

Then Avalokitesvara Bodhisattva said the Gatha:

“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight clans’ powerful knight Shankara,
to guard the Mantra-holders constantly;

I command Mahesvaras, Narayana, Kumbhiraba and Kapila,
to guard the Mantra-holders constantly;

I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,
to guard the Mantra-holders constantly;

I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,
to guard the Mantra-holders constantly;

I command Bhipagara kings, and morality Vitasaharas,
to guard the Mantra-holders constantly;

I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,
to guard the Mantra-holders constantly;

I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and Vardhanas,
to guard the Mantra-holders constantly;

I command Dhritarastra king, Haritis, goddess and great strength gods,
to guard the Mantra-holders constantly;

I command Virudhaka king, Virupaksa king and Vaisravana king,
to guard the Mantra-holders constantly;

I command the Golden Peacock King, and the twenty-eight clans of great immortals,
to guard the Mantra-holders constantly;

I command Manibhadra, and Pancika-imperator Phalava,
to guard the Mantra-holders constantly;

I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,
to guard the Mantra-holders constantly;

I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,
to guard the Mantra-holders constantly;

I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,
to guard the Mantra-holders constantly;

“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of great-strength Yaksas, will always follow and guard the holders of the Great Compassion Holy Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the virtuous gods and dragon-kings will transform themselves into virtuous people and tell him the correct way. If the Mantra-holder lacks water or requires fire in a mountain, forest, or wilderness, the dragon-kings will protect him by miraculously creating water and fire for him.”

Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool Gatha(verse):

“When walking in wilderness, mountain or marsh,
if encountering tigers, wolves, or other fierce beasts,
or snakes, spirits, demons, monsters, ghosts,
they will be unable to harm the Mantra-holder when they hear this Mantra;

When voyaging on river or sea,
poisoned dragons, flood dragons and Makaras,
Yaksas, Rakshas, fishes, and soft-shelled turtles,
will dodge when they hear this Mantra;

If besieged by battle arrays or robbers,
or being robbed by villains,
recite the Great Compassion Dharani sincerely,
those villains will show mercy and go back;

If one is imprisoned by government official,
jailed, chained and locked,
recite the Great Compassion Dharani sincerely,
the officer will show mercy and set him free;

If entered a house of a poisonous insects raising family in a wild way,
the family purpose to venom with drinks, foods or medicines,
recite the Great Compassion Dharani sincerely,
the poison will turn to nectar;

When a woman is giving birth to a child,
evil demons comes to obstruct the birth and causing suffering and oppressive pain,
recite the Great Compassion Dharani sincerely,
the demons will disperse, leaving a safe and comfortable birth;

If evil dragons or pestilence ghosts spread poison,
people are infected by pyrexia and about to die,
recite the Great Compassion Dharani sincerely,
diseases will be healed and lives of people will be lengthen;

If evil dragons or ghosts spread the tumescent diseases,
people suffer from carbuncles, sore, abscess, ulcer and bleeding,
recite the Great Compassion Dharani sincerely,
then spit three times to the abscesses and it will be cured.

If there are muddled and wicked living beings who aroused immoral minds,
causing hatred by sending nightmares, ghosts and curses to you,
recite the Great Compassion Dharani sincerely,
then the hexes and evil spells will return to its original senders.

When Dharma is about to disappear,
the world is evil, feculent and disordered,
poeple’s sexual desire are like raging fire,
their hearts are deluded and they confuse right and wrong.
They have adulteries behind their spouses,
and think of lust days and nights ceaselessly.
If they can recite the Great Compassion Dharani sincerely,
the fire of sexual desire will quench and the evil minds will extinguish.

If I glorify the effect and power of this Mantra in detail,
even one kalpa is not enough for the glorification.”

Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.

Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections (Paramita) but have not yet fulfilled them, to make them succeed quickly;

For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart quickly;

For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;

For all gods and supernatural persons in the three-thousand-great-thousand worlds, who have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart quickly;

For all living beings who have not yet gained the root of faith in Mahayana, with the mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow quickly; with the power of my expedients, mercy and compassion, all of their needs will be supplied.

For those living beings of the three evil paths, who live in the gloomy regions of the three-thousand-great-thousand worlds, when they hear this Mantra, they will all be free from suffering;

For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve quickly, and make them achieve even up to the tenth Bhumi, and even up to the Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.

If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and writes this Dharani, and if he settles down with straightforward heart in accord with Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for the fruitions.

Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be shaken, and grinded to dust, all living beings of that magnitude will arouse the unsurpassed Bodhi-Hearts [by the power of this Dharani].

If anyone prays for any wish in his present life, he should keep the Abstinent-precepts(*) and keep reciting this Dharani for 21 days, then his wishes will certainly be fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-and-death, all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds, all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four guardian gods, divinities, immortals, and dragon-kings, will bear witness.”

“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned and be reborn in pure-lands of other directions. They will be born through miraculous creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How much more so, for those who recite and hold this Dharani themselves!”

“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes, then the living beings blown by the wind that previously touched the Mantra-holder will have all their heavy obstructions and evil karmas cleansed, will not continue to suffer from karmas of the three evil paths, and often be born in front of Buddhas. It should be known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be unimaginable.”

“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharma-sound to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and spirits, thus they will respect the Mantra-holder as if he were a Buddha.”

“As to one who recites and holds this Dharani, we should know that he is a store of Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;

We should know that he is a brilliant light store, because he is illuminated by the light of all Tathagatas;

We should know that he is a store of mercies and compassions, because he constantly saves living beings with this Dharani;

We should know that he is a wonderful-Dharmas store, because this Dharani includes all Dharani-Gates;

We should know that the he is a store of Dhyana and Samadhi, because hundreds of thousands of Samadhis often appear in front of him;

We should know that the he is an Empty Spaces store, because he constantly observes living beings with wisdom of emptiness;

We should know that the he is a store of intrepidities, because he is constantly guarded by dragons, gods, and virtuous gods;

We should know that the he is a Wonderful Language store, because the Dharani-Sound come from his mouth is uninterrupted;

We should know that the he is an Eternally-Abiding store, because the three-disasters and evil-kalpas cannot harm him;

We should know that the he is a Liberation store, because heavenly demons and Exterior-paths practitioners cannot detain him;

We should know that the he is a Medicine-King store, because he constantly heals living beings with this Dharani;

We should know that the he is a supernatural power store, because he can freely travel round the Buddha-Worlds.

The glorifications for the merits and virtues of the Mantra-holder are endless.”

“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long life, he should settle down in an unoccupied and clean place, make a pure Secure Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines for 108 times and then use them, then he will certainly gain a long life. If he can make a Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will be achievable.”

“The method of making a Secure Boundary is:

Recite the Dharani 21 times towards a knife, and then countermark the ground with the knife to make a boundary;

or recite the Dharani 21 times towards some clean water, and then sprinkle it around as the boundary;

or recite the Dharani 21 times towards some white mustard seeds, and then scatter them around to mark a boundary,;

or make a boundary by mental visualisation;

or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark a boundary;

or recite the Dharani 21 times towards a five-colored thread and then make a closed circle on the ground with the threads as a boundary.

All of these will do.

If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit naturally.”

“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of countless kalpas will be eliminated, how much more so, of those who recite and hold this Mantra themselves! If anyone can know and recite this holy Mantra, we should know that he has already offered and sustained innumerable Buddhas and have widely planted his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve all living beings from sufferings, we should know that he is the one with the great compassionate heart, and will become a Buddha soon.”

“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and make it become a cause of their achievement of Bodhi, then, his merits and virtues are immeasurable, boundless, and cannot be praised completely.”

“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the previous sins on behalf of all living beings, also repent his own various sins accumulated in countless past kalpas, keep reciting this Dharani and never allow the sound of recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life; if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not to mention those small worldly blessings. All his wishes will be fulfilled.”

“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers, drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear and obey his orders.”

“If he wish to command the four guardian gods, he should recite towards a sandalwood and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great compassionate vows are deep and weighty, and the power of this holy Dharani is mighty and vast.”

The Buddha told Ananda: “When there are catastrophes in a country, if the king of the country can manage state affairs according to correct laws, be liberal toward people and animals, not to do anybody an injustice, absolve people from blames, and for 7 days and 7 nights, keep both his body and his mind sincere and diligent, and in this way recite and hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of his country will disappear, the five kinds of crops will be abundant and his people will live in peace and happiness.”

“If a country is being frequently invaded by enemies from other countries, people are unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and the droughts are unbalanced and unseasonable, or even the sun and the moon lost their accuracy, when such disasters come, the people should make a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king of the country can keep both his body and mind sincere and diligent, and in this way recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign enemies will be tamed of themselves, they will return to their own countries and make no further disturbance. These countries will be in communication and will have friendly relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the rains will be seasonal, the fruits will be abundant, and the people will be happy.”

“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the family and plot to harm them; or if the members of the family are disharmonious, they should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those misfortunes will disappear, the family will be peaceful forever.”

Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we accept and hold it?”

The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast, Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”

Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-Mahasattva, who is so good to teach us this Dharani?”

The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata. Because of the power of his great compassionate vows, and in order to call upon all Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and divinities, should show respect to him, do not despise him. All heavenly and human beings should constantly make offerings to him and recite his name absorbedly, then they will get infinite blessings and eliminate countless sins, and at the end of their lives, they will be reborn in the Pure Land of Amitabha Buddha.”

The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra 21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”

“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut once, and say his name once, then the cat’s soul will leave and never return.”

“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of decoction; when done, recite the Dharani 108 times towards the decoction in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take the decoction, the illness will be healed.”

(*[Note] Well-flower-water: the purest water from a well – each morning, the very first bucket of water from the well)

“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder of dry gingers, apply the powder on the bite and they will be healed.”

“If someone plots to harm you because of hatred and resentment, you should find some clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite once and cut once and say his name once, and then burn up all 108 pieces. After that, the enemy will be happy, will respect you and will like to befriend you for his entire life.”

“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a Vihetaki fruit, and grind them into powder. During the grinding, you must guard their purity: do not be seen by women who have just given birth, or by pigs or dogs, and you should keep reciting a Buddha’s name, mix the powder with white honey or human milk. The human milk must be from a mother of a boy, not from mothers of girls. When the medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to wind, then the eyes will recover, the white haze and red film will disappear, and the eyesight will be very clear.”

“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The skin of a lion is best.”

“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21 times towards the earwax, apply them on his sore, then it will be healed.”

“If an evil fever enters your heart, and it is so oppressive that makes you even wish to die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of clean water and decoct them into a half bowl of decoction. When done, recite the Dharani 7 times towards the decoction, take them all, than the disease will be healed. The medicine should not be decocted by a woman.”

“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse others. If you find some Manahsila (realgar), mix it with white mustard seeds and YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the bed of the patient, then the possessing ghost will run away and not dare to stay.

(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)

“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then the disease will be healed.”

“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet cannot move because of apoplexy, you should mix some sesame oil with Green-wood-spice and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the body, then the diseases will forever be healed. Another prescription: recite the Dharani 21 times towards some pure cow ghee, and rub it on the body, then the diseases will also be healed.”

“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”

“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani 21 times towards the decoction and let the woman take it, then the dead baby will come out, and the woman will not be in pain. If the placenta does not come out, let her take this medicine again and it will be fine.”

(* Lerng: a Chinese measurement)

“If you have a disease that your heart is often attacked by an unbearable pain, this is called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the Dharani 21 times towards it, chew and swallow it – no matter more or less. After some time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of the five-pungencies, do not eat meat, and do not drink alcohol.”

“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply them on the sores, the pain will be healed.”

“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half bowl of urine of a white horse and take it, then the disease will be healed. If the disease is serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked rope.”

“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani 21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it will be healed immediately.”

“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on the bed at night, then the disease will be healed.”

“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be healed.”

“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinese-wolfberry (Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7 more times, drop the juice into the eyes, then the disease will be healed.”

“If someone is afraid and not peaceful at night, and he may even be frightened when entering or leaving a house, he should make a rope with white threads, recite the Dharani 21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will disappear. Not only will his fear disappear, his sins will also be eliminated.”

“If some unexpected calamities come to your household, find a guava branch, cut it into 1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once and burn one segment, burn up all 1008 segments in this way, then all calamities will disappear. This must be done in front of a Buddha.”

“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm, you will always win others in all fighting places and debating places.”

“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani once towards each segment and burn it, and burn up all 1008 segments in this way. Do this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master, will realize the Through-Wisdom of yourself.”

(* Sami: Chinese wolfberry / medlar)

“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the Dharani 49 times towards them, smear some ghee and honey on them, and burn them up. This must be done in front of a statue of Great Compassionate Avalokitesvara Bodhisattva.”

“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead, then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”

(* Lerng: A Chinese measurement)

“If being chained and locked, find some dung of white pigeons, recite the Dharani 108 times towards them, smear them on your hands and rub the chains and locks, then the chains and locks will open of themselves.”

“If a husband and wife have a disharmonious relationship and their situation is like that of water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the feathers and let the couple wear them, then the couple will be delightful, and will love and respect each other unto the end of their lives.”

“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them around the farm and the seedlings, then the insects will quit. If you sprinkle some Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”

The Buddha told Ananda: ”
For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl Mudra(gesture).

For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.

For various diseases in abdomen, use the Precious Bowl Mudra.

For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double edge sword) Mudra.

For vanquishing all heavenly demons and deities, use the Vajra Mudra.

For taming all enemies, use the Vajra Pestle Mudra.

For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.

For healing dim eyes, use the Sun-Quintessence Mani Mudra.

If one has a disease caused by the poison of heat and seeks for refreshing coolness, he should use the Moon-Quintessence Mani Mudra.

For high positions and promotions, use the Precious Bow Mudra.

For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.

For healing various diseases on one’s body, use the Willow Branch Mudra.

For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.

For good harmony among all relatives, use the Precious Vase Mudra.

For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield Mudra.

For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk Mudra.

For commanding men and women, use the Jade Bracelet Mudra.

For various merits and virtues, use the White Lotus Mudra.

For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.

For great wisdom, use the Precious Mirror Mudra.

For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.

For underground precious deposits, use the Precious Box Mudra.

For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.

For rebirth in Brahma heaven, use the Bath Bottle Mudra.

For rebirth in heavenly palaces, use the Red Lotus Mudra.

For vanquishing traitors of other places, use the Precious Halberd Mudra.

For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.

For commanding all ghosts and spirits, use the Skull Staff Mudra.

For the Buddhas of the ten directions coming to receive you with their hands quickly, use the Prayer Beads Mudra.

For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.

For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious Seal Mudra.

To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron Hook Mudra.

For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.

For making all living beings always respect and love each others, use the Joining Palms Mudra.

For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously Created) Buddha Mudra.

To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a womb, use the Nirmana-Palace Mudra.

For eruditeness, use the Precious Sutra Mudra.

If you wish that from your current incarnation(lifetime) to the incarnation that you are a Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Non-retrogression Gold Wheel Mudra.

If you wish that the Buddhas of the ten directions will come quickly to rub your summit and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.

For fruits, melons, and various crops, use the Grape Mudra.

There are thousands of such requesting Mudras, now I have just briefly said some of them.”

Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the Great Compassionate Heart Dharani to protect them:

“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi Sattva Yam Namo”

“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruit-repayment that all of his facial features are handsome.”

Moonlight Bodhisattva also spoke a Dharani to protect practitioners:

“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza Svaha”

(* in the above sentence, the ‘z’ should be pronounced as [tz])

“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and wear it on where it is sore. This Mantra had been spoken by the previous 40 Ganges-river-sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for accomplishing all virtuous Dharmas, for eliminating all fears.”

The Buddha told Ananda: “You should accept and uphold this Great Compassion Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and never allow it to be lost. This Dharani can greatly benefit all living beings of the Three Realms of Transmigrations, all living beings suffering from diseases can use this Dharani to heal their diseases. Even a withered tree can grow new branches, flowers and fruits when someone recites this great holy Dharani towards it. Thus, it is impossible that any diseases of sentient and conscious beings cannot be healed by this Dharani.”

“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is unimaginable, and one will never be able to fully praise it. If one has not extensively planted virtuous roots since the long distant past, he is not able to hear even the name of this Dharani, much less that he could see it. All of you in this congregation — the gods, human beings, dragons, spirits, should accordingly rejoice when hearing my praise. Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands Buddhas.

If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits forever. For billions of kalpas, he will constantly fall into the evil categories (of hell beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”

After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching respectfully and started practicing it. [1]

NOTES

[1] Great Compassion Dharani Sutra, Source Buddhism.org/sutras — translated into English by Silfong Tsun

[2] Parable of the Jewel in the Robe, Lotus Sutra, as quoted (in synopsis form) from Lotus Happiness website: https://lotus-happiness.com/seven-parables-of-the-lotus-sutra/

Sitatapatra or Dukkar — the ultimate protective Bodhisattva Goddess, form of Mother Tara — 1000 arms or 2 arms, she is “Aparajita” the Undefeatable One

Lee Kane — Mon, 17 Jul 2023 20:21:58 +0000

Sitatapatra, a form of White Tara from Sutra, a protective supreme form who emerged from Shakyamuni Buddha’s Ushnisha and is known to be most most protective of Enlightened Deities.

Don’t let the serene look of peaceful, two armed white Sitatapatra confuse you; Sitatapatra is the ultimate protective form of Mother Tara. She can be as simple as a beautiful white goddess bearing a protective parasol umbrella, or as ferocious as a towering deity with 1,000 heads, 1,000 arms, and countless all-seeing eyes! Regardless of her emanation — 2 arms or 1000 — she always holds her vast protective Parasol, a symbol of impenetrable protection — and a Dharma Wheel in her right hand, to show us that the eightfold path of the Buddha is all the protection anyone would need.

Sitatapatra is also Tara, a form of Sita Tara (White Tara). Among the 21 Taras, in the Nyingma Terma tradition, she is the 19th Tara, Tara who is unconquerable and victorious (sgrol ma mi pham rgyal mo; Drolma Mipam Gyalmo; Skt. Tārā Ajitarājñī).

(For an excerpt with commentary of the Shurangama Sutra, see the bottom of this feature.)

The Two armed form may seem serene, but she’s a ferocious protector (image from the great artisans at Terma Tree>>)

Full collection of Sitatapatra statues at Terma Tree here>>

Sitatapatra, a form of White Tara, is the most protective of all the deities according to Sutra. Her two-armed form appears peaceful, but her activity is “unassailable.” Image of a statue from the artisans at Terma Tree>>

She is a Mahayana Bodhisattva from Sutra, as well as a Vajrayana deity, and is the ultimate protection against any form of danger, obstruction and especially any super normal or supernatural threats.

Whether she is visualized in her form with 1000 arms and heads, or 2 arms, she is “Aparajita” which means “undefeatable one”. In Tibetan she is called Dugkar or Dukkar.

As a sutra practice — spoken by the Buddha — this powerful protective mantra and practice is suitable for everyone, and is very popular in many traditions of Mahayana Buddhism.

Sitatapatra is primarily a white or “pacifying” Bodhisattva with fierce unstoppable protective power, but in her 1000-armed form, some of her faces are ferocious and she has 200 heads in each of the colors: white for pacifying, red for power, yellow for auspiciousness, green for fierce activity, and black for wrathful activity. Plus, she has 1000 eyes in her hands to compliment the 3000 eyes in her faces! Talk about “unassailable!” Whether in two-armed form, or 1000-armed form, she always has an protector parasol and the Wheel of Dharma in two of her hands.

Her Name and Benefits

Her name is Sita, Sanskrit meaning “white” and ātapatrā, or “parasol” (umbrella if you prefer.) Her name literally means White Parasol Bodhisattva (or White Umbrella Deity) — representing her iconic appearance as a protective Bodhisattva.

According to the root Sutra, her practice, and especially her mantra, will protect us from all harm, including supernatural threats, and ensures we will be born in Sukhavati (Dewachen), Amitabha’s Pureland in the West. For this reason her practice is considered a complete practice, due especially to her emphasis on Samadhi (or meditation) as well as the Eightfold Path.

The Shurangama Heart Mantra from Sutra is one of her many mantras. These mantras are from Sutra, as taught by Shakyamuni Buddha himself. For all the mantras, see below. Shurangama Mantra. (2023, April 26). In Wikipedia>>)

Her Sutra practice is also for “healing illness, dispelling interferences and spirit possession, quelling disasters, and bringing auspiciousness.” according to the late great teacher Lama Thubten Zopa Rinpoche.

Her benefits are summarized in a praise from a Sitatapatra Sadhana (meditative text), which translates in English, more or less, to:

I salute you, exalted one!
Only mother of all Buddhas, past, present, and future,
Your glory pervades the three worlds.
Homage to you, savioress from the evil influence of demons
and planets,
From untimely death and evil dreams,
From the dangers of poison, arms, fire, and water.
The mandala of your being is exceedingly vast.
You have a thousand heads full of innumerable mindstates,
A thousand hands holding flaming attributes.
Queen of all the mandalas of the three worlds . ..
Ever-present in the work of taming evil ones,
I salute you, goddess of magical spells, turning demons into dust!

The Surangama Sutra (Chinese translation from 1401 CE).

Root Sutras and Jatakas

In the root Sutra, the vastly profound Śūraṅgama Sūtra, Sitatapatra originates as an emanation from Shakyamuni Buddha’s divine Ushnisha protuberance — born from the profound samadhi of the Buddha himself.

The other root Sutra of Sitatapatra is ārya-tathāgatoṣṇīṣa-sitātapatrāparājita-mahāpratyaṅgirāparama-siddhā-nāma-dhāraṇī — in English, more or less: “The Noble Dhāraṇī of Sitātapatrā Born from the Tathāgata’s Uṣṇīṣa, Great Dispeller of Invincible Might and Supreme Accomplishment.” (No empowerment is required to read this text or to chant this mantra, although transmission from a teacher is always beneficial.)

The symbolism of her origin story is that even the Noble Eightfold Path and the Dharma are of limited value unless it is combined with Samadhi — or meditative absorption. This is why she manifests from Buddha’s head.

In addition to various Sutras, Sitatapatra appears in some of Buddha’s previous life tales, known as Jatakas: The Mahaunmagga Jataka, or the life of Shakyamuni as Prince Mahosadha; and the Mugapakkha Jataka.

In her two-armed form, she looks, as she should, like White Tara, although carrying the always present protective parasol.

Aspects of Mother Tara

The same Sutra, the vast Śūraṅgama Sūtra, elaborates on the deep teachings of Buddha Nature or tathāgatagarbha. Because of this same Buddha Nature, Sitatapatra is also considered an aspect of Mother Tara, the Mother of All the Buddhas — and likewise, Maya, the “physical” mother of the Buddha is considered an aspect of Tara. Sitatapatra, in most lineages, is considered to be the 19th of the 21 Taras inthe 21 Taras Dharani Praise.

Tara 19 is Tara who is unconquerable and victorious, called Drolma Mipam Gyalmo. She is Sitatapatra Tara (which means White Umbrella Tara) white with an umbrella, and protects from conflicts, bad omens bad dreams. Beautiful painting by Lasha Mutual>>

19th Tara of the 21

As Tara she is Tara who is unconquerable and victorious (sgrol ma mi pham rgyal mo; Drolma Mipam Gyalmo; Skt. Tārā Ajitarājñī) in the ancient Nyingma Terma tradition. In this Tradition she is a White Tara with a Parosol umbrella on top of a blue lotus over her left shoulder. In the 21 Taras Dharani, which is itself a praise and Dharani spoken by Buddha, the praise for the great 19th White Umbrella Tara is:

Sanskrit:
Namah sura ganadh yaksha
sura kimnara sevite
abandha mudita bhoga
kali duhs vapna nashani

Which translates as:

Homage! She whom gods and their kings,
And the kinnaras do honor!
Armored in all joyful splendor,
She dispels bad dreams and conflicts!

In the Nyingma tradition, Sitatapatra Tara’s mantra is:

OM TARE TUTTARE TURE HUM HUM PHAT PHAT RAKSHA RAKSHA MAM SVAHA

(In Tibetan Hum is often spelled and pronounced Hung.)

Atisha lineage 19th Tara of the 21

In the Atisha system, where this Tara is visualized with a white vase, her mantra as Tara ajitaranjni (Unconquerable Tara) is:

OM TARE TUTTARE TURE MOCANA SVAHA

Om Tare Tuttare Ture and Svaha are the heart mantra of Tara. The Mocana (sometimes phonetically transliterated as Mochana) Sanskrit: Mocana (मोचन) refers to “liberation.”

Surya Gupta 19th Tara

In the Surya Gupta 21 Taras system, the praise is the same, and her name is translated as Tara Extingisher of All Suffering (Dukha Dahana Tara) and the mantra is slightly different. She is visualized white with two arms, and her mantra is:

Om Tare Tuttare Ture Sarva Dur So Ba Ni Mo Tsa Na Ye Svaha

Chant along with Yoko Dharma as she beautifully chants this mantra from the very ancient Surya Gupta lineage:

For more on the 21 Taras in various lineages, see:

Sitatapatra Sutra Mantras

Her mantra is especially powerful. Sutra mantras require no empowerments, since the empowerment comes directly from Shakyamuni Buddha to us — from the Ushnisha of his Sacred head, into our hearts.

Her simplest mantra, according to the Śūraṅgama Sūtra is simply:

In Sanskrit, transliterated English:

Hum ma ma hum ni svaha

In Devangari:

हूँ मा मा हूँ स्वाहा

सितातपतत्रा

In Tibetan:

ཧཱུཾ་མ་མ་ཧཱུཾ་ནི་སྭཱཧཱ།

In Tibetan, transliterated English:

Hung Ma Ma Hung Ni Soha

The medium length shorter mantra is:

TADYATHA OM ANALE ANALE KHASAME KHASAME BHAIRE BHAIRE SAUME SAUME SARVA BUDDHA ADHISHTHANA ADHISHTHITE SVAHA

Followed by:

OM SARVA TATHAGATA USHNISHA SITATAPATRE HUM PHAT HUM MAMA HUM NI SVAHA

(This is not the only version of the medium length mantra. It varies by lineage. The above version is per FPMT, per Martin Wilson)

Longer Mantras

TADYATHA OM ANALE ANALE
KHASAME KHASAME VAIRE VAIRE
SAUME SAUME SARVA BUDDHA
ADHISHTHANA ADHISHTHITE SVAHA

OM SARVA TATHAGATA USHNISHA
SITATA – PATRE HUM PEH
HUM MAMA HUM NI SVAHA

Near Essence Mantras

TADYATHA OM ANALE ANALE / KHASAME KHASAME / VAIRE VAIRE / SAUME SAUME / SHANTE SHANTE / DHANTE DHANTE / VISHADE VISHADE / VAIRE VAIRE / DEVI VAJRADHARI / BANDHA BANDHANI / VAJRAPANI PHAT / OM HUM HUM DHRUM SHTOM PHAT SVAHA / HUM DHRUM BANDHA PHAT / Please protect me SVAHA! / OM VAJRAPANI BANDHA BANDHA VAJRAPASHENA MAMA SARVA DUSHTAM VINAYAKAM HUM HUM PHAT PHAT SVAHA

The Heart Mantra

HE HE PHAT / HO HO PHAT / AMOGHAYA PHAT / APRATIHATAYA PHAT / VARADAYA PHAT / VARAPRADAYA PHAT / PRATYANGIRATAYA PHAT / ASURA VIDRAVANAKARAYA PHAT / PARAMIDRAVANAKARAYA PHAT / SARVA DEVE BHYAH PHAT / SARVA NAGE BHYAH PHAT / SARVA RAKSHASE BHYAH PHAT / SARVA BHUTE BHYAH PHAT / SARVA PRETE BHYAH PHAT / SARVA PISHACHE BHYAH PHAT / SARVA KUMBHANDE BHYAH PHAT / SARVA PUTANE BHYAH PHAT / SARVA KATAPUTANE BHYAH PHAT / SARVA SKANDHE BHYAH PHAT / SARVA UNMADE BHYAH PHAT / SARVA CCHAYE BHYAH PHAT / SARVA APASMARE BHYAH PHAT / SARVA OSTARAKE BHYAH PHAT / SARVA DAKINI BHYAH PHAT / SARVA REVATI BHYAH PHAT / SARVA YAMAYE BHYAH PHAT / SARVA SHAKUNI BHYAH PHAT / SARVA MATRINANDIKE BHYAH PHAT / SARVA KAMPUKIMANE BHYAH PHAT / SARVA ALAMBAKE BHYAH PHAT / SARVA KATADANE BHYAH PHAT / SARVA GANDHARVE BHYAH PHAT / SARVA ASURE BHYAH PHAT / SARVA KINNARE BHYAH PHAT / SARVA GARUDE BHYAH PHAT / SARVA MAHORAGE BHYAH PHAT / SARVA YAKSHE BHYAH PHAT / SARVA DURLANGHITE BHYAH PHAT / SARVA DUPRAKSHITE BHYAH PHAT / SARVA JVARE BHYAH PHAT / SARVA BHYAYE BHYAH PHAT / SARVA UPADRAVE BHYAH / PHAT / SARVA UPASRAKE BHYAH PHAT / SARVA KRITYA KARMANI KAKHORDE BHYAH PHAT / KIRANAVETAHDE BHYAH PHAT / TSICCHA PRESHAKA SARVA DUSHCHARDITE BHYAH PHAT / SARVA DURBHUKTE BHYAH PHAT / SARVA TIRTHIKE BHYAH PHAT / SARVA SHRAMANE BHYAH PHAT / SARVA PATAKI BHYAH PHAT / SARVA VIDYADHARE BHYAH PHAT / JAYAKARA MADHUKARA SARVARTHA SADHAKE BHYO VIDYACHARE BHYA PHAT / CHATUR BHYO BHAGINI BHYAH PHAT / VAJRA GAUMARIYA VAJRA KULANDHARI VIDYACHARE BHYAH PHAT / SARVA MAHA PRATYANGIRE BHYAH PHAT / VAJRA SHANGKALAYA PRATYANGIRA RAJAYA PHAT / MAHAKALAYA MATRIKANA NAMASKRITAYA PHAT / BRAHMANIYE PHAT / VISHNAVIYE PHAT / MAHESHVARIYE PHAT / RAUDRIYE PHAT / MAHAKALIYE PHAT / CHAMUNDIYE PHAT / GAUMARIYE PHAT / VARAHIYE

PHAT / INDRAYE PHAT / AGNAYE PHAT / YAMAYE PHAT / NIRRITIYE PHAT / VARUNAYE PHAT / MARUTIYE PHAT / SAUMAYE PHAT / ISHANIYE PHAT / KALADANDIYE PHAT / KALARATRIYE PHAT / YAMADANDIYE PHAT / RATRIYE PHAT / KAPALIYE PHAT / ADHIMUKTI SHMASHANA VASINIYE PHAT / OM SHTOM BHANDHA BHANDHA / RAKSHA RAKSHA MAM SVAHA

Sitatapatra sculpture (China). Wiki Commons.

Prayers and Practices

This dedication prayer is from one of the sadhana dedications:

The Supreme Crown of all Tathagatas,
Manifest on the clouds in the heavens.
The powerful and liberated White Parasols,
I prostrate to every one of them;
May my practice of the White Parasol,
speedily accumulate the invincible Dharma Light,
Shielding all beings and subjugating all maras;
Together, may we all soar to the Buddha-Lands!

Another summary praise, in another Vajrayana Sadhana translates as:

I salute you, exalted one!
Only mother of all Buddhas, past, present, and future,
Your glory pervades the three worlds.
Homage to you, savioress from the evil influence of demons
and planets,
From untimely death and evil dreams,
From the dangers of poison, arms, fire, and water.
The mandala of your being is exceedingly vast.
You have a thousand heads full of innumerable mindstates,
A thousand hands holding flaming attributes.
Queen of all the mandalas of the three worlds . ..
Ever-present in the work of taming evil ones,
I salute you, goddess of magical spells, turning demons into dust!

Probably Sitatapatra Dukkar’s most iconic form, with parasol, 1000 arms, 4000 eyes (3000 in her 1000 faces, and 1000 in her hands), and 1000 heads, 200 each in white, blue, red, green and yellow to represent all the activities.

Her appearance

Her most common appearance is also her most complex one — in the sense that her 1000-armed form is the most popular meditational visualized form. She also has 1000 eyes in her hands, and 1000 faces with three eyes each — 200 faces in each of the five activity colors white for pacifying, red for power, green for compassionate activities, blue for wrathful activities, yellow auspiciousness and good fortune. Less common — albeit easier to visualize — is her two-armed form holding only the Parasol and Wheel of Dharma — usually (but not always depicted with eyes in her hands and feet and the center of her forehead — revealing her as none other than an aspect of White Tara with seven eyes.)

From the Sadhana (translated to English by FPMT) the “more common” form is visualized as all-encompassing — with faces of each of the activity colors: auspicious yellow, magnetizing red, activating green, wrathful blue, and pacifying white, and hands in every mudra, looking in every direction with a million eyes:

“…Venerable Lady Sitatapatra, with vajra ushnisha, the great reverter of all evils, with thousands of manifested heads and arms, and hundreds of opened eyes, adorned with indomitable blazing marks and signs, having great and vast vajra power ruling over the mandalas of the three worlds, with white body and 200 main faces, white in colour, with elegant and brave expressions.

The 200 faces to the right – yellow in colour, have fearful and laugh- ing expressions. The 200 faces in the back – red in colour, have ex- pressions of reproach and fury. The 200 faces to the left – green in colour, have compassionate and peaceful expressions, and the 200 faces on top – blue in color, have expressions of wonder and wrath. Each face has three eyes and each head is adorned with blazing, wrathful vajras. On top of each head are the seven relics, the ten tathagatas. Thus, She is crowned with seven million perfect Enlightenment Beings.

The first right and left hands are in the gesture of giving protection, holding a wheel and holding the handle of the white umbrella along which is an arrow at the chest. The remaining 99 arms to the right and left hold a wheel in the right and an arrow in the left. The next hundred arms to the right hold vajras, the next hundred hold jewels, the next hundred hold lotuses, and the last hundred hold vishvavajras.

Of the rest of the 400 arms to the left the first hundred hold bows, the next hundred hold swords, the next hundred hold lassos and the last hundred hold hooks. She is adorned with a variety of jeweled ornaments with beautiful silken garments for the upper and lower parts of the body.

The right 500 legs are stretched out, trampling on all dangers such as punishment by kings. The left 500 legs on the left are bent, de- stroying all evils such as those beings who rob the bodily radiance of living beings. On all parts of the body are hundreds of thousands of eyes which look sideways or are opened widely, flashing like lightning, or glaring wrathfully.

Endowed with the nine postures of dance, from all the pores of the body emanate light like the vajra fire at the end of existence, the flames of which completely fill the mandalas of the three worlds, thereby protecting all living beings from all fears.”

2-armed aspect of Sitatapatra Dukkar. Note she still has parasol and the wheel of Dharma. The imprortant message is that the true protection is the Dharma, or the teachings.

Shurangama Sutra in Devangari and English

Below is an excerpt from the Shurangama Sutra, with the longer mantra, (in both english and Devangari) together with a commentary.

Sitātapatrā सितातपत्रा om namaḥ śrī-sarva-buddha-bodhisattvebhyaḥ| ॐ नमः श्रीसर्वबुद्धबोधिसत्त्वेभ्यः। evaṁ एवं mayā मया śrutam श्रुतम् ekasmin एकस्मिन् samaye समये
bhagavān भगवान् deveṣu देवेषु trāyastriṁśeṣu त्रायस्त्रिंशेषु viharati विहरति sma| स्म।
एवं मया श्रुतम् एकस्मिन् समये भगवान् देवेषु त्रायस्त्रिंशेषु विहरति स्म। sudharmāyāṁ सुधर्मायां deva-sabhāyāṁ देव सभायां mahatā महता bhikṣu-saṁghena भिक्षु संघेन mahatā महता ca च bodhisattva-saṁghena बोधिसत्त्व संघेन bhikṣu-śataiḥ भिक्षु शतैः śakreṇa शक्रेण ca च
devatānām-indreṇa देवतानामिन्द्रेण sārdham| सार्धम्। सुधर्मायां देवसभायां महता भिक्षुसंघेन महता च बोधिसत्त्वसंघेन भिक्षुशतैः शक्रेण च देवतानामिन्द्रेण सार्धम्। tatra तत्र khalu खलु bhagavān भगवान् prajñapta प्रज्ञप्त evāsane एवासने niṣadya निषद्य uṣṇīṣam-avalokitaṁ उष्णीषम वलोकितं
nāma नाम samādhiṁ समाधिं samāpadyate समापद्यते sma| स्म। तत्र खलु भगवान् प्रज्ञप्त एवासने निषद्य उष्णीषमवलोकितं नाम समाधिं समापद्यते स्म। samanantara-samāpannasya समनन्तर समापन्नस्य
bhagavata भगवत uṣṇīṣam-adhyādimāni उष्णीषम ध्यादिमानि mantra-padāni मन्त्र पदानि niścaranti निश्चरन्ति sma| स्म। समनन्तरसमापन्नस्य भगवत उष्णीषमध्यादिमानि मन्त्रपदानि निश्चरन्ति स्म।

namo नमो bhagavate भगवते uṣṇīṣāya उष्णीषाय śuddhe viraje vimale svāhā|
namo bhagavate apraṇihato uṣṇīṣāya| 1. namo buddhāya| namo dharmāya|
namo saṁghāya| नमो भगवते namo bhagavate उष्णीषाय uṣṇīṣāya शुद्धे
śuddhe विरजे viraje विमले vimale स्वाहा। svāhā नमो namo भगवते bhagavate अप्रणिहतो apraṇihato उष्णीषाय। uṣṇīṣāya
1. NAMO STATHĀ Na mwo Sa dan two
“Returning our lives, bowing in reverence, is the meaning of Na mwo. All three karmas made pure is Sa Dan Two. Affliction and Bodhi appear only from the mind. Confused, one is a common person, enlightened, one is a Buddha.” (Source of the these 4 line verses for each line of the Mantra is the Venerable Tripitaka Master Hsuan Hua of the City of 10,000 Buddhas, Vajra Bodhi Sea — A Journal of Orthodox Buddhism – hereafter referred to as simply VBS, November 1981 Issue)

2. SUGATĀYA Su chye dwo ye “Not coming, not going, the illusion of flowers in a mirror. Neither emptiness, nor form, the obliqueness of moonlight in water. Apart from dust, cut off from marks, where does one dwell? Adding a head on top of a head is to be like Yajnadatta.” (Hua – VBS 12-1981)

3. ARHATÉ E la he di “Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts.” (Hua – VBS 1-1982)

4. SAMYAK SAMBUDDHĀYA San myau San pu two sye
“Treasury of Brightness in empty space and the Dharma Realm, Greatly Wise Honored One in ten directions and three periods, To the true nature I now return my life in refuge, To proper knowledge and enlightenment in the wonderful Dharma Hall.” (Hua – VBS 2-1982)

5. NAMO STATHĀ Na mwo Sa dan two
“Believing the Holy Teaching and the doubly-perfected Honored One, Giving inside and out is to emulate the One Capable of Humaneness. Attached to nothing is comfort and ease. In liberation of knowledge and views, there is no self or others.” (Hua – VBS 3-1982)

6. BUDDHĀ KOTI USNĪSĀM Fwo two Jyu jr Shai ni shan
“A thousand million fine marks adorn his body. Great Summit of the Buddha’s Crown in secret magical writings. If one receives and upholds them with diligent vigor, In taking refuge with the Dharma Jewel, every day is new.” (Hua – VBS 4-1982)

(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533) (For Jyu jr [Koti — meaning one trillion], see lines 6, 12, 222)

7. NAMAH SARVA Na mwo Sa pe
“Paying reverence to all Mahasattvas, In the pure field of blessings grow Bodhi sprouts. Nurture and water them, be constantly vigorous. With merit and fruition full, you join the Dragon Flower.” (Hua – VBS 5-1983)

8. BUDDHĀ BODHI Bwo two Bwo di
“Greatly penetrating, greatly enlightened is the Great Hero. Teacher of people and gods, he is replete with blessings and wisdom. As a cause, cultivate the Six Perfections to paramita. In the fruition, fulfill a myriad practices in wonderful enlightenment thus.” (Hua – VBS 6-1983)

9. SATVE BHYAH Sa dwo Pi bi
“Above, seeking the Buddha path to wisdom. Below, transforming beings with compassion by being of the same substance. Well regulate and subdue body, mouth, and mind. Broadly explain the supreme discourses on greed, anger, and stupidity.” (Hua – VBS 7-1983)

10. namaḥ saptānāṁ नमः सप्तानां Na mwo Sa dwo nan
“Great courageous one with a great mind for the Way, Is like a lotus flower that is not defiled by the dust. In six periods of the day and night, he is ever watchful and alert, Constantly smelting real gold right within the fire.” (Hua – VBS 8-1982)

(For Na mwo [Namo — Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)

1. Om Namo Vipashin Buddha of Antiquity;
2. Om Namo Shikhin Buddha;
3. Om Namo Vishvabhu Buddha;
4. Om Namo Krakucchanda Buddha;
5. Om Namo Kanakamuni Buddha;
6. Om Namo Kashyapa Buddha;
7. Om Namo Original Teacher, Shakyamuni Buddha;

(Source: The Repentance-Dharma of Medicine Master Buddha – Bhaisajya-guru-vaidurya-prabh Masa, Buddhist Text Translation Society – BTTS, 1991)

11. samyak-saṁbuddha सम्यक्संबुद्ध San myau San pu two
“All Buddhas in the ten directions and the three periods of time Renounce their lives for the Dharma and amass merit and virtue. For many kalpas they themselves practiced the Bodhisattva Way, Feeding the tiger, rescuing the eagle, in pursuit of Dharma.” (Hua – VBS 9-1982)

12. koṭīnāṁ कोटीनां Jyu jr nan
“Thousands of millions of Bodhisattvas and thousands of millions of Buddhas, Are superior leaders among the sages, protectors of cultivators. With a true mind, seek the Dharma, be forever non-retreating. In the future, it is for certain one will be born in the Land of No Concern.” (Hua – VBS 10-1982)

namo नमो maitreya-pramukhānāṁ sarva- मैत्रेयप्रमुखानां
8. buddha-bodhisattvānāṁ सर्वबुद्धबोधिसत्त्वानां
sarva-8. buddha-bodhisattvānāṁ

13. saśrāvaka- सश्रावक Swo she la pe jya
“Amid deep mountains and hidden valleys, they cultivate the mysterious Way. The myriad things are produced and destroyed in the twelve causal conditions. Spring flowers spontaneously blossom; autumn leaves fall. Suddenly, in bright illumination, they enlighten to real meaning.” (Hua – VBS 11-1982)

14. saṁghānām| संघानाम्। Seng chye nan
“Pratyekas and Shrotaapannas, Solitary and Conditionally Enlightened Ones: Their meanings are the same. Diligently do they sweep clean, with single-minded resolve. Superior leadership is transmitted to those of future study and no study.” (Hua – VBS 12-1982)

15. namo loke arhatānām| नमो लोके अर्हतानाम्।
Na mwo Lu ji e lwo han dwo nan
“Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts.” (Hua – VBS 1-1982)

“The First Fruit is Shrotaapanna — Position of the Way of Seeing, The Second Fruit is Sakridagamin — Position of the Way of Cultivation, The Third Fruit is Anagamin, The Fourth Fruit is Arhat — Position of the Way of Certification.” (Hua – VBS 8-1983)

“The first three stages of Arhatship, called fruit positions, are similar to unripened fruit on a tree. The fourth stage, the attainment of Arhatship, is called the Way position, and corresponds to ripe, harvested fruit.” (A General Explanation of the Vajra Prajna Paramita Sutra, p. 78)
(For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)

16. namaḥ strota-āpannānām| नमः स्त्रोत-आपन्नानाम्।
Na mwo Su lu dwo bwo nwo nan
“Enter now the flow of the Sages’ Dharma nature, And turn your back on the common people’s wanderings through six dusts. With view delusions cut off, one is certified to first fruition. Continue in vigor and sail in the Great Compassion Boat.” (Hua – VBS 2-1983)

“A Shrotaapanna is a first stage Arhat. Certification to the first fruit of Arhatship, which is within the Small Vehicle, comes when the eighty-eight categories of view delusions are smashed.”
“The first fruit is that of Shrotaapanna, a Sanskrit word which means “One Who Has Entered the Flow.” He opposes the flow of common people’s six dusts and enters the flow of the sage’s dharma-nature. Entering the flow means entering the state of the accomplished sage of the Small Vehicle.” (Vajra Sutra Commentary, p. 78)

17. namaḥ sakṛd-āgāmināma| नमः सकृदागामिनाम।
Na mwo Swo jye li two Chye mi nan
“Although called the Once-Returner, actually there is no returning. With thought delusions terminated, one sits upon a lotus platform. In empty space, constantly manifesting the eighteen transformations, In this realm and other directions, there are a million changes.” (Hua – VBS 4-1983)

“One of the second fruit, the Sakridagamin, returns but once, being born once in the heavens and once among men.” (Vajra Sutra Commentary, p. 80)

Vajra Prajna Paramita Sutra: “Subhuti, what do you think? Can a Sak¶d±g±min have the thought, ‘I have obtained the fruit of Sak¶d±g±min.’?” Subhuti said, “No, World Honored One. And why? A Sak¶d±g±min means One Who Returns Once More, but he actually does not have a returning. For that reason, he is called a Sakridagamin.” (Vajra Sutra, p. 80)
namo anāgāminām| नमो अनागामिनाम्।

18. namo loke samyag-gatānām| नमो लोके सम्यग्गतानाम्।
Na mwo Lu ji san myau Chye dwo nan
“Worthy and Sagely Sanghans of all the world, Greatly Wise Honored Ones of Proper, Equal Enlightenment, I offer my life in obeisance and beseech you to gather me in, So I may perfect Bodhi that neither increases nor decreases.” (Hua – VBS 5-1983)

Vajra Prajna Paramita Sutra: “Subhuti, what do you think? Can an Arhat have the thought, ‘I have obtained Arhatship.’?” Subhuti said, “No, World Honored One. And why? Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, ‘I have attained Arhatship’ that would be attachment to self, to others, to living beings and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samadhi, I am the foremost among men, that I am the foremost Arhat free from desire. World Honored One, I do not have the thought, ‘I am an Arhat free from desire.’ If I had the thought, ‘I have attained Arhatship’ then the World Honored One could not say, ‘Subhuti is the foremost of those who delight in practicing Arana (Pure Conduct).’ Since Subhuti actually has no practice, he is called ‘Subhuti, who delights in practising Arana.'” (Vajra Sutra, p. 82)

19. 20. namaḥ samyak-prati-pannānām| नमः सम्यक्प्रति पन्नानाम्।
SAMYAKPRATI सम्यक्प्रति San myau Chye be la di
“Not returning to the Desire Realm (K±ma Dh±tu), he’s certified to Nirvana. He understands the myriad dharmas and penetrates to the source. With no consciousness, no knowing, forever is one pure. In neither movement nor stillness, one is apart from words.” (Hua – VBS 6-1983)

20. PANNĀNĀM पन्नानाम्। Bwo dwo nwo nan
“To the gods and heavenly generals who protect the Dharma City, I beseech you to let fall your blessing, Reward the good, punish the evil, examine merit and offenses, So that we will cautiously cultivate and not chatter confusedly.” (Hua – VBS 7-1983)

20. NAMO SIDDHĀYA Na mwo Syi two ye
“Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men.” (Hua – VBS 9-1983)

21. namo devarṣīṇām| देवर्षीणाम्। Na mwo Ti pe li shai nan
“Bowing to gods of the Desire Realm and Form (K±ma Dh±tu and R³pa Dh±tu), For a long life and long vision, they smelt the immortal cinnabar. The five energies complete their revolution and illumine the Great Way. After nine turnings to a pure yang body, one lives for ten thousand years.” (Hua – VBS 8-1983)

22. NAMO SIDDHĀYA Na mwo Syi two ye
“Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men.” (Hua – VBS 9-1983)

23. VIDYĀ Pi di ye
“The Four great Heavenly Kings observe the good and evil, Commanding the ghosts and spirits, they supervise day-by-day. Calamities and blessing have no door, they are only brought forth by people. Cause and effect return in kind, you should not blame others.” (Hua – VBS 10-1983)

The Four Heavenly Kings are: Maintaining-the-Country (Dhirtarashtra ) who oversees the Eastern continent Purvavideha; Increasing (Virudhaka) who oversees the Southern continent Jambudvipa; Vast Eyes (Virupaksha) who oversees the Western continent Aparagodaniya; and Learned (Vaishravana) who oversees the Northern continent Uttarakuru.
(Shurangama Sutra, V5: p, 149)

24. DHARĀRSĪNĀM Two la li shai nan
“In the palaces of the Heaven of the Bliss from Transformation, the changes are miraculous. Their leisure and comfort s rare in the world. Clothing and goods materialize as they wish, in exactly the right amount. There is no affliction — how much the less any grief.” (Hua – VBS 11-1983)

25. ÀĀPANU She pwo nu “The Comfort from Others’ Transformations has wonders without end. In bliss profuse to overflowing, one is quite at peace. Serene, with little greed and free of any passion, One amasses virtue, practices goodness, and further sets up merit.” (Hua – VBS 12-1983)

26. GRAHA Jya la he “The retinue of all the gods planted the causes of blessings. Together they cultivated the good path, now they form a supreme kinship. You should know that this is not the ultimate joy. One still needs to bring forth the great resolve for Bodhi.”
(Hua – VBS 1-1984)

27. SAHASRAMARTHĀNĀM Swo he swo la mwo two nan “The heavenly immortals in the trichiliocosm, With patience and vigor, piously cultivate the Way. We should take refuge with and venerate both sages and common mortals To banish completely our own arrogance and pride.” (Hua – VBS 2-1984)

28. namo deva-brahmaṇe| देव-ब्रह्मणे। deva-brahmaṇe Na mwo Ba la he mwo ni
“We entreat the Buddhas to use their power in aiding, protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced.” (Hua – VBS 3-1984)

29. NAMO INDRĀYA Na mwo Yin two la ye “Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem.” (Hua – VBS 4-1984)

namo buddhāya| 30. namo bhagavate 31. rudrāya 32. umāpati-33. sahitāya| namo varuṇāya| 34. namo bhagavate 35. nārāya-35. ṇāya| 37. mahā-pañcamudrā
नमो देवब्रह्मणे। नमो बुद्धाय। नमो भगवते रुद्राय उमापतिसहिताय। नमो वरुणाय। नमो भगवते नारायणाय। महापञ्चमुद्रा

49. namo bhagavate 50. tathāgata-kulasya| 51. namo bhagavate 51. padma-kulasya| 52. namo bhagavate 52. vajra-kulasya| 53. namo bhagavate 53. maṇi-kulasya| 54. namo bhagavate 54. gaja-kulasya| 51. namo bhagavate 51. karma-kulasya| 51. namo bhagavate 51. ratna-kulasya| 51. namo bhagavate 51. kumāra-kulasya| 51. namo bhagavate 51. nāga-kulasya| 51. namo bhagavate 51. rāga-kulasya| नमो भगवते तथागतकुलस्य। नमो भगवते पद्मकुलस्य। नमो भगवते वज्रकुलस्य। नमो भगवते मणिकुलस्य। नमो भगवते गजकुलस्य। नमो भगवते कर्मकुलस्य। नमो भगवते रत्नकुलस्य। नमो भगवते कुमारकुलस्य। नमो भगवते नागकुलस्य। नमो भगवते रागकुलस्य।

56. namo bhagavate dṛḍha-śūra[raṇa]sena-pra-haraṇa-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो 55. namo भगवते bhagavate दृढ-56. dṛḍha- शूर[र]णसेन-57. śūra[raṇa]sena- प्र-हरण-राजाय 58. pra-haraṇa-rājāya तथागतायार्हते 59. tathāgatāyārhate सम्यक्संबुद्धाय। samyaksaṁbuddhāya|

56. dṛḍha-57. śūra[raṇa]sena-58. pra-haraṇa-rājāya 59. tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते तथागतकुलस्य। नमो भगवते पद्मकुलस्य। नमो भगवते वज्रकुलस्य। नमो भगवते मणिकुलस्य। नमो भगवते गजकुलस्य। नमो भगवते कर्मकुलस्य। नमो भगवते रत्नकुलस्य। नमो भगवते कुमारकुलस्य। नमो भगवते नागकुलस्य। नमो भगवते रागकुलस्य।

60. namo bhagavate 61. amitābhāya 62. tathāgatāyārhate 64. samyaksaṁbuddhāya| नमो भगवते अमिताभाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate akṣobhyāya tathāgatāyārhate samyaksaṁbuddhāya
नमो भगवते अक्षोभ्याय तथागतायार्हते सम्यक्संबुद्धाय।
| namo bhagavate vajra-dhara-sāgara-garjine (roaring sound) tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते वज्रधरसागरगर्जिने तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate bhaiṣajya-guru-vaidūrya-prabha-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते भैषज्य-गुरु-वैदूर्य-प्रभराजाय तथागतायार्हते सम्यक्‍संबुद्धाय।

namo bhagavate amogha-siddhaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते अमोघसिद्धये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate 77 su-puṣpita-sālendra-rājāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते सुपुष्पितसालेन्द्रराजाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate padmottara (northern-born, higher, superior, excellent) -rājāya tathāgatāyārhate samyaksaṁbuddāya|
नमो भगवते पद्मोत्तरराजाय तथागतायार्हते सम्यक्संबुद्दाय।

namo bhagavate vipaśyine (learned or wise) tathāgatāyārhate samyaksaṁbuddhāya “Furthermore, in the past, a Buddha named Vipashin appeared in the world. If a man or woman hears this Buddha’s name, that person will eternally avoid falling into the evil paths and will always be born among people or gods, and will experience unsurpassed, wonderful bliss.
नमो भगवते विपश्यिने तथागतायार्हते सम्यक्संबुद्धाय।

| namo bhagavate śikhine tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते शिखिने तथागतायार्हते सम्यक्संबुद्धाय।
namo bhagavate viśvabhuve (origin of the universe) tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते विश्वभुवे तथागतायार्हते सम्यक्संबुद्धाय।
The Earth Store Sutra states: “Furthermore, in the past, a Buddha named Krakucchanda appeared in the world. If a man or woman hears this Buddha’s name and sincerely beholds, worships, or praises him that person will become the king of the Great Brahma Heaven in the assemblies of one thousand Buddhas of the Worthy Eon, and will there receive a superior prediction.” Hence, one can chant 5x “OM NAMO KRAKUCCHANDA BUDDHA SWAHA.”

namo bhagavate krakucchandāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते क्रकुच्छन्दाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate kanakamunaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते कनकमुनये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate kāśyapāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते काश्यपाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते शाक्यमुनये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate vipaśyine (learned or wise) tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate śikhine tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate viśvabhuve tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate krakucchandāya tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate kanakamunaye tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate kāśyapāya tathāgatāyārhate samyaksaṁbuddhāya|

namo bhagavate ratna-candrāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते रत्नचन्द्राय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate 87 ratna-ketu-rājāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते रत्नकेतुराजाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate samantabhadrāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते समन्तभद्राय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate vairocanāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते वैरोचनाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate vikasita-kamalottara-gandha-ketu-rājāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते विकसितकमलोत्तरगन्धकेतुराजाय तथागतायार्हते सम्यक्संबुद्धाय।

91. ebhyo 92. namas-kṛtvā 93. imāṁ bhagavatīṁ 94. sarva-tathāgatoṣṇīṣa- 95. sitāta-patrā- 96. nāmā-parājitāṁ 97. prat 98. yaṅgirāṁ pravakṣyāmi|
एभ्यो नमस्कृत्वा इमां भगवतीं सर्वतथागतोष्णी-षसितातपत्रा- नामापराजितां प्रत्यङ्गिरां प्रवक्ष्यामि।
एभ्यो नमस्कृत्वा इमां भगवतीं सर्वतथागतोष्णीषसितातपत्रा- नामापराजितां प्रत्यङ्गिरां प्रवक्ष्यामि।

sarva-kalikalaha-vigraha-vivāda-praśamanīm| 99. सर्वकलिकलहविग्रहविवादप्रशमनीम्।
sarva- 100. bhūta-graha-nivāraṇīm |सर्व-भूत-ग्रह-निवारणीम्। sarva- paravidyācchedanīm| सर्वपरविद्याच्छेदनीम्।

105. akāla- 106. mṛtyu-paritrāyaṇīm| अकाल-मृत्यु-परित्रायणीम्।
अकालमृत्युपरित्रायणीम्।

109. sarva-sattva- 110. bandhana- 111. mokṣaṇīm| सर्व-सत्त्व-बन्धन-मोक्षणीम्। 112. sarva- 114. duḥ-svapna-nāśanīm|
सर्व-दुः-स्वप्न-नाशनीम्।
Eradicates bad dreams

[Source Archive.org>>]

SOURCES

[1] Enlightenment Thangka>>

[2] Himalayan Art Project>>

[3] Wikipedia>>

[4] Shurangama Mantra>>

[5] Zen Gateway>>

[6] Rigpawiki Sitapatra>>

[7] Wikipedia Sitapatra>>

[8] White Umbrella Goddess Insightstate>>

Celebrating the Paranirvana of Shakyamuni Buddha for Saga Dawa Duchen with Maha-parinibbana Sutta

Lee Kane — Thu, 01 Jun 2023 14:39:19 +0000

On June 4, 2023, Vajrayana Buddhists celebrate the most important day of the year, honoring the Paranirvna and life of Shakyamuni Buddha — the Day of Highest Merits.

NOTE: Due to lunar calendar and tradition differences, Mahayana Buddhists celebrate Paranirvana Day earlier on February 15, 2023. (For more about suggested meritorious activities for Saga Dawa Duchen, see this feature>>)

We not his death, but release from karma and the cycle of suffering. One way to celebrate the teachings of the Great Sage is with readings from the Maha-parinibbana Sutta. [Excerpts of the Sutta below.]

Why is this day important? It not only celebrates the Buddha conquering Samsara, but the Mahayana promise that all beings can ultimately attain Buddhahood and their own Nirvana.

Note: Since the Tibetan lunar calendar is based on a different system, this may be celebrated on a different days by Tibetan Buddhists. For more about lunar calendars and special events in 2022, see>>

Related Features

Lunar Dharma Dates 2022>>

Shakyamuni Buddha practiced the eightfold path and taught it to his disciples. He attained Enlightenment.

Ananda begs the Blessed One to stay

On this day, Shakyamuni Buddha, the Blessed One, loyal Venerable Ananda begged the Lord to remain:

“May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”

And the Blessed One answered, saying: “Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty.”

But for a second and a third time, the Venerable Ananda said to the Blessed One: “May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”

Then the Blessed One said: “Do you have faith, Ananda, in the Enlightenment of the Tathagata?” And the Venerable Ananda replied: “Yes, O Lord, I do.”

“Then how, Ananda, can you persist against the Tathagata even up to the third time?”

The famous Sleeping Buddha statues portray the paranirvana of Shakyamuni Buddha, the Blessed One.

Last Admonition and Teaching

Then, in his “Last Admonition” to his followers, Buddha gives his last advice:

“Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: “Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.

“And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.”

After beautiful last teaching, Buddha says, to his followers:

“My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone. Be earnest, then, O bhikkhus, be mindful and of virtue pure! With firm resolve, guard your own mind! Whoso untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of suffering.”

Excerpt Maha-parinibbana Sutta: Relinquishing the Will to Live

1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: “Take up a mat, Ananda, and let us spend the day at the Capala shrine.”

“So be it, Lord.” And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step.

2. And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One, the Lord said to him: “Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala.”

3. And the Blessed One said: “Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. [21] The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.”

4. But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, [22] he did not beseech the Blessed One: “May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”

5. And when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent.

6. Then the Blessed One said to the Venerable Ananda: “Go now, Ananda, and do as seems fit to you.”

“Even so, O Lord.” And the Venerable Ananda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.
Mara’s Appeal

7. And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: “Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.

“For the Blessed One, O Lord, spoke these words to me: ‘I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master’s word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.’ [23]

8. “And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have become the Blessed One’s disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord.

“For the Blessed One, O Lord, spoke these words to me: ‘I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.’ And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.”
The Blessed One Relinquishes His Will to Live

9. When this was said, the Blessed One spoke to Mara, the Evil One, saying: “Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.”

10. And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord’s renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance:

What causes life, unbounded or confined [24] —
His process of becoming [25] — this the Sage
Renounces. With inward calm and joy he breaks,
As though a coat of mail, his own life’s cause. [26]

11. Then it came to the mind of the Venerable Ananda: “Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?”
Eight Causes of Earthquakes

12. And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: “Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?”

13. Then the Blessed One said: “There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?

14. “This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.

15. “Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.

16-21. “Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother’s womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother’s womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains — then, too, Ananda, this great earth trembles, quivers, and shakes.

“These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise. [27]
Eight Assemblies

22. “Now there are eight kinds of assemblies, Ananda, that is to say, assemblies of nobles, brahmans, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.

23. “And I recall, Ananda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. [28] And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs. And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: ‘Who is he that speaks to us? Is it a man or a god?’

“Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: ‘Who is he that has vanished? Is it a man or a god?’

“And such, Ananda, are the eight kinds of assemblies.
Eight Fields of Mastery

24. “Now there are eight fields of mastery, [29] Ananda. What are those eight?

25. “When one, perceiving forms subjectively, [30] sees small forms, beautiful or ugly, external to himself, [31] and mastering them, is aware that he perceives and knows them as they are — this is the first field of mastery.

26. “When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the second field of mastery.

27. “When one, not perceiving forms subjectively, [32] sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the third field of mastery.

28. “When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the fourth field of mastery.

29. “When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in color, of a blue luster like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in color, of a blue luster — when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are — this is the fifth field of mastery.

30. “When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in color, of a yellow luster like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in color, of a yellow luster — when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are — this is the sixth field of mastery.

31. “When one, not perceiving forms subjectively, sees forms external to himself that are red, red in color, of a red luster like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in color, of a red luster — when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are — this is the seventh field of mastery.

32. “When one, not perceiving forms subjectively, sees forms external to himself that are white, white in color, of a white luster like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in color, of a white luster — when such a one sees forms external to himself that are white, and mastering them, is aware that he perceives and knows them as they are — this is the eighth field of mastery.

“These, Ananda, are the eight fields of mastery.
Eight Liberations

33. “Now there are eight liberations, Ananda. What are those eight? [33]

34. “Oneself having form, [34] one perceives forms; this is the first liberation.

35. “Being unaware of one’s own form, one perceives forms external to oneself; this is the second liberation.

36. “Experiencing loveliness, one is intent upon it; [35] this is the third liberation.

37. “By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

38. “By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

39. “By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

40. “By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

41. “By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

“These, Ananda, are the eight liberations.
Mara’s Former Temptation

42. “There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds’ banyan-tree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: ‘Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.’

43. “Then, Ananda, I answered Mara, the Evil One, saying: ‘I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master’s word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

44. “‘I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.’

45. “And again today, Ananda, at the Capala shrine, Mara, the Evil One, approached me, saying: ‘Now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master’s word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

“‘And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.’

46. “And then, Ananda, I answered Mara, the Evil One, saying: ‘Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.’

47. “And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on.”
Ananda’s Appeal

48. At these words the Venerable Ananda spoke to the Blessed One, saying: “May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”

49. And the Blessed One answered, saying: “Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty.”

50-51. But for a second and a third time, the Venerable Ananda said to the Blessed One: “May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”

52. Then the Blessed One said: “Do you have faith, Ananda, in the Enlightenment of the Tathagata?” And the Venerable Ananda replied: “Yes, O Lord, I do.”

“Then how, Ananda, can you persist against the Tathagata even up to the third time?”

53. Then the Venerable Ananda said: “This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: ‘Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'”

54. “And did you believe it, Ananda?”

“Yes, O Lord, I did.”

“Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein have you failed.

55. “At Rajagaha, Ananda, when dwelling at Vultures’ Peak, I spoke to you, saying: ‘Pleasant, Ananda, is Rajagaha; pleasant is Vultures’ Peak. Whosoever, Ananda, has developed… Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.’

56. “So also at the Banyan Grove, at Robbers’ Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents’ Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels’ Feeding-ground, at Jivaka’s Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: ‘Pleasant, Ananda, is Rajagaha, pleasant are these places. Whosoever, Ananda, has developed… Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.’

“But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

57. “So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: ‘Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed… Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.’

“But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

58. “Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: ‘May it not come to dissolution!’ There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected — his will to live on — the Tathagata’s word has been spoken once for all: ‘Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.’ And that the Tathagata should withdraw his words for the sake of living on — this is an impossibility.
The Last Admonition

59. “So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest.” And the Venerable Ananda replied: “So be it, Lord.”

60. Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest. And there he spoke to the Venerable Ananda, saying: “Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of Vesali.”

“So be it, Lord.” And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: “The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes.”

61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: “Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.

62. “And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.”

63. Then the Blessed One said to the bhikkhus: “So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata’s Parinibbana is near. Three months hence the Tathagata will utterly pass away.”

64. And having spoken these words, the Happy One, the Master, spoke again, saying:

My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bhikkhus, be mindful and of virtue pure!

With firm resolve, guard your own mind!
Whoso untiringly pursues the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.

NOTE
[1] “Maha-parinibbana Sutta: Last Days of the Buddha” (DN 16), translated from the Pali by Sister Vajira & Francis Story. Access to Insight (BCBS Edition), 30 November 2013, https://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html .

Great Compassion Mantra: Purification, healing and protection, the Maha Karuna Dharani Sutra — benefiting all beings

Lee Kane — Sun, 28 May 2023 05:28:05 +0000

Thousand-armed Avalokiteshvara (Chenrezig or Guanyin.)

Around the world, millions of Mahayana Buddhists chant the Maha Karuna Dharani, the Great Compassion Mantra of Avalokitesvara (Chenrezig, Guanyin) — famous for its benefits of healing, protection and purification.

It is probably the second most chanted mantra, after Om Mani Padme Hum — which is a short mantra of Avalokitesvara. It is also among the most beautiful to listen to both in tonality and expression. Despite its intimidating length of 84 lines (there’s also a short version), which is long in terms of a Dharani or mantra, it is sung daily by many devoted followers of the Compassionate Buddha.

[Four video chanted versions of the Great Compassion Mantra in this feature.]

The very face of compassion, Metta personified in glorious Avalokiteshvara, the compassionate Buddha.

A Dharani is generally held to contain the essence of the entire Sutra in which it is cited, in this case the sutra of the Maha Karuna Dharani Sutra, but is not meant to be literally translated (even though we do so below.) It is meant to transform us at a more profound level than can be conveyed with simple words.

[For a feature story on the “The many faces of Compassionate Avalokiteshvara”, see here>>

Popular due to immeasurable benefits

Why is it so popular, aside from intrinsically lovely lyrics and beautiful musicality. For one, it is of immeasurable benefit to all sentient beings. It is the very core of Avalokiteshvara’s compassionate mission. The immediate benefits, as taught in sutra and commentaries, are: purification of negative karmas, protection and healing.

Aside from these immediate benefits, there are also unique benefits as taught in the sutra, which are equally immeasurable:

”Those who recite and hold the Mantra of Great Compassion (Da Bei Zhou) will not suffer any of these 15 kinds of bad death and will obtain the following 15 kinds of good birth:

They will always meet good friends.

They will always be born in a good country.

They will always be born at a good time.

Their place of birth will always have a good king.

Their family will be kind and harmonious.

Their heart will be pure and full in the way.

They will not violate the prohibitive precepts.

The organs of their body will always be complete.

They will obtain everything they seek.

They will always obtain the help and respect of others.

Their riches will not be plundered.

They will always have the necessary goods and wealth in abundance.

In the place where they are born, they will see the Buddha and hear the Dharma.

Dragons, gods, and good spirits will always protect them.

They will awaken to the profound meaning of that Proper Dharma which they hear.

“Those who chant and hold the Great Compassion Mantra will obtain these 15 kinds of good birth. All people and gods should constantly chant and hold it, without carelessness.” – Great Compassion Dharani Sutra.”

Beautiful Guanyin, the feminine face of Avalokiteshvara’s compassion.

The Maha Karuna Dharani Sutra

The source of the mantra is the Maha Karuna Dharani Sutra. Shakyamui Buddha was at Potala mountain, when Avalokiteshvara rose from his seat, joined his palms and said:

“Bhagavan, I have a mantra of Great –compassionate Heart Dharani and now wish to proclaim it, for comforting and pleasing all living beings; for healing all illness; for living beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all evil karma and weighty sins; for keeping away from hindrance and disasters; for producing merits of all pure Dharmas; for maturing all virtuous roots; for overcoming all fears; for fulfilling all good wished. Bhagavan, please be merciful and allow me to speak ”

[Full Sutra at the end of this feature.]

The wonderfully peaceful and loving face of Chenrezig – Guanyin – Avaolokiteshvara. Just meditating on the face of compassion brings peace. On Chenrezig’s crown is Amitabha, His spiritual father.

Different versions, languages and translations

It is most often sung or spoken in the original Sanskrit, rather than the available English, Thai, Vietnamese, or Chinese translations.

The translations tend to be for those compelled to delve into the “word meanings”, but as always with mantra, the word meanings are not that important. Sankrit is a language of Holy syllables, where not just words are formed, but sacred sounds that have layers of meaning. For this reason, the Great Dharani Mantra should be chanted in Sanskrit.

Important Note: As pointed out by a diligent reader, the mantra often referred to as the Great Compassion Mantra (in popular videos and so on) is actually the Heart-dhāraṇī of Avalokiteśvara-ekadaśamukha — a very profoundly powerful and moving mantra. This is NOT the actual Great Compassion Mantra per the Sutras, but it is a great mantra of the Lord of Compassion Avalokiteshvara.

The “popular” but incorrectly named Dharani — usually labled Great Compassion Mantra , but actually the Heart-dhāraṇī of Avalokiteśvara-ekadaśamukha is:

नमो रतनत्रयाय, नमो आर्य ज्ञाना, सागरा, वैरोचना, व्यूहाराजय, तथागताय, अर्हते ,सम्यक सम् बुद्धाया।। नमो सर्व ताथगतेभ्य, अरहतेभ्य, सम्यक सम् बोधिभ्य। नमो आर्य अवलोखितेश्वराय,बोधिसत्वाय, महासत्तवाय महाकरुणिकाय। तद्यथा, ॐ धरा,धरा, धीरी, धिरी, धुरू धुरु, इतिवित्वी, ज्वले ज्वले, प्राजवले , प्राजवले कुसुमे कुसुमः धरे, इरि मिरी, चित्रेछ्ते चरम अपनाय, परमांसुत्त सत्व महाकरुणिका स्वाहा।।

NAMO RATNA TRAYĀYA / NAMA ĀRYA JÑĀNA SĀGARA VAIROCANA VYŪHA RĀJĀYA / TATHĀGATĀYA / ARHATE / SAMYAKSAṂ BUDDHĀYA / NAMAḤ SARVA TATHĀGATEVYAḤ / ARHATEVYAḤ SAMYAKSAM BUDDHEVYAḤ / NAMA ĀRYA AVALOKITEŚVARĀYA / BODHISATVĀYA / MAHĀSATVĀYA / MAHĀKĀRUṆIKĀYA / TADYATHĀ / OṂ DHARA DHARA / DHIRI DHIRI / DHURU DHURU / IṬṬI VAṬṬI / JVALE JVALE / PRAJVALE PRAJVALE / KUSUME / KUSUMA / DHARE / ILI MILI / CHITRE CHITE JVALAMAPANAYA / PARAMA SUDDHA SATTVA MAHAKARUNIKA SVAHA

The actual Great Compassion Mantra

The “actual” Great Compassion Mantra is cited from a different Sutra: Maha Karuna Dharani Sutra, which is available at the bottom of this feature in English.

The Great Compassion Dharani is significantly longer than the Heart-dhāraṇī of Avalokiteśvara-ekadaśamukha most often incorrectly labeled. Never-the-less the benefits of both Dharnis are significant and similar and they are both Dharanis of the Lord of Compassion Avalokiteshvara (Chenrezig in Tibetan.)

Animated Great Compassion Mantra with English translation:

The Great Compassion Mantra in transliterated Sanskrit

Namo Ratna Trayaya.

Namah Arya Avalokitesvaraya

Bodhisattvaya Mahasattvaya Mahakarunikaya

Sarva Bandhana Chedana Karaya .

Sarva Bhava Samudram Sosana Karana.

Sarva Vyadhi Prasamana Karaya.

Sarva Mrtyu Upa-Drava Viansana Karana .

Sarva Bhaye Su Trana Karaya.

Tasmat Namas – Krtva Idam

The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion.

Arya Avalokitesvara Bhastinam Nilakantha

Pi Nama Hrdayam Avarta Isyami

Sarvartha-sadhanam Subham Ajeyam

Sarva Bhutanam Bhava Marga Visuddhakam

Tadyatha, Om Aloke Aloka-mati Lokati Krante.

He Hare Arya Avalokitesvara

Maha bodhisattva , He Boddhisattva , He

Maha bodhisattva , He Virya Bodhisattva

He Mahakarunika Smara Hradayam.

Hi Hi , Hare Arya Avalokitesvara Mahesvara Parama

Maitra-Citta Mahakarunika.

Kuru Kuru Karman

Sadhaya Sadhaya Vidyam.

Ni Hi , Ni Hi Varnam Kamam-Game .

Vitta-Kama Vigama.

Siddha Yogesvara .

Dhuru Dhuru Viryanti, Maha Viryanti .

Dhara Dhara Dharendresvara.

Cala Cala Vimala Amala Murte

Arya Avalokitesvara Jina Krsna Jata-Makuta

Valam Ma Pra-Lamba Maha Siddha

Vidya dhara.Vara Vara Maha Vara .

Bala Bala Maha Bala.

Cala Cala Maha Cala

Krsna-Varna Nigha Krsna – Paksa Nirghatana.

He Padma-Hasta Cara Cara Desa

Caresvara Krsna –Sarpa Krta Yajnopavita

Ehyehi Maha Varaha-Mukha,Tripura-Dahanesvara

Narayana Va Rupa Vara Marga Ari .

He Nilakantha , He Mahakara ,

Hala hala Visa Nir-jita Lokasya.

Raga Visa Vinasana.

Dvesa Visa Vinasana.

Moha Visa Vinasana

Huru Huru Mala, Huru Huru Hare, Maha Padmanabha

Sara Sara , Sri Sri , Suru Suru ,

Bhu ruc Bhu ruc

Buddhiya Buddhiya , Boddhaya Boddhaya

Maitri Nilakantha Ehyehi Vama

Shitha Simha-Mukha Hasa Hasa,

Beautiful mother Guanyin is one feminine aspect of Avalokiteshvara.

Munca Munca Mahattahasam Ehiyehi Pa

Maha Siddha Yogesvara

Bhana Bhana Vaco

Sadhaya Sadhaya Vidyam.

Smara Smaratam Bhagavantam Lokita

Vilokitam Lokesvaram Tathagatam Dadahi

Me Drasana Kamasya Darsanam

Pra-Hiadaya Mana Svaha.

Siddhaya Svaha.

Maha Siddhaya Svaha

Siddha Yogesvaraya Svaha

Nilakanthaya Svaha

Varaha-Mukhaya Svaha

Maha-dara Simha-Mukhaya Svaha

Siddha Vidyadharaya Svaha

Padma-Hastaya Svaha

Krsna-Sarpa Krta Yajnopavitaya Svaha

Maha Lakutadaharaya Svaha

Cakrayuddhaya Svaha

Sankha-Sabdani Bodhanaya Svaha

Vama Skandhadesa Shitha Krsnajinaya Svaha

Vyaghra-Carma Nivasanaya Svaha

Lokesvaraya Svaha

Sarva Siddhesvaraya Svaha

Namo Bhagavate Arya Avalokitesvaraya Bodhisattvaya

Maha Sattvaya Mahakarunikaya

Sidhyanthu Me Mantra-Padaya Svaha

Four-armed aspect of Chenrezig, Lord of Compassion.

Translation in English (See caution about translations above)

Chenrezig (Avalokiteshvara) is the Buddha of Compassion.

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;

Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;

Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the

shore of liberation);

Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to enlighten various living beings);

Namo great compassionate Avalokitesvara, May I quickly board the Prajna (wisdom) Boat;

Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;

Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and the Way;

Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;

Namo great compassionate Avalokitesvara, May I quickly dwell in the house of non-action;

Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;

If I go towards the boiling oil, the boiling oil of itself dries up;

If I go towards the hells, the hells of themselves disappear;

If I go towards the hungry ghosts, the hungry ghosts of themselves become full.

If I go towards the demons, their evil thoughts of themselves are tamed.

If I go towards the animals, they themselves attain great wisdom.

Thousand-armed Chenrezig or Guanyin.

Direct Translation of the Great Compassion Mantra

Adoration to the Almighty One.

Adoration to the noble Avalokitesvara, bodhisattva, the Great Compassionate One.

I continually adore the One who Dispels all Fears,

O noble Avalokitesvara, to You adoration, O Nilakantha.

I shall clearly sing the ‘heart’ dharani for the sake of all beings, for it is pure and serves all purposes for all beings, as it purifies the path of soul existence.

Therefore, Lord of Radiance, World-Transcending One.

Come, come, great bodhisattva, descend, descend. Bear in mind my heart-dharani.

Do, do the work in our souls.

Hold fast, oh Victor, oh Great Victorious One.

Hold on, hold on, oh Lord of the Dharani.

Move, move oh my immaculate image, come, come.

Destroy every poison.

Quick, bear in mind, quick, quick, descend, descend.

Enlightened being, O enlightened being, enlighten me, enlighten me. Oh merciful

My Lord, appear unto me. To You who sees our all, Namo. To the Great Lord, Namo. To the Great Lord in Yoga, Namo. To my Lord, Namo. To the Varaha*, Namo.

Adoration to the Triple Gem. Adoration to the noble Avalokitesvara bodhisattva, Namo.

Traditional chanting of Great Compassion Mantra:

FULL STURA BELOW

Great Compassion Dharani Sutra

(Maha Karuna Dharani Sutra)

Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva’s Vast, Perfect,

Unimpeded, Great-Compassionate Heart Dharani Sutra

(Tripitaka No. 1060)

Thus I have heard, once Sakyamuni Buddha was at Potalaka Mountain, in the treasureadorned

Way-place in Avalokitesvara’s palace, sitting on a precious Lion-Throne adorned

in purity with countless multifarious Mani-jewels. Hundreds of precious streamers and

banners were hanging all around.

At that time, the Tathagata, who was sitting on his throne, intending to explain a teaching

of the Total-Retention Dharani, was along with innumerable Bodhisattva-Mahasattvas,

whose names are: Dharani King Bodhisattva, Treasure King Bodhisattva, Bhaisajya-

Raja(Medicine King) Bodhisattva, Bhaisajya-Samudgata(Medicine Superior) Bodhisattva,

Avalokitesvara Bodhisattva, Maha-stamaprapta(Great Strength) Bodhisattva,

Avatamsaka Bodhisattva, Great Sublime Bodhisattva, Precious Deposits Bodhisattva,

Virtue Store Bodhisattva, Vajragarbha Bodhisattva, Akasagarbha(Space Store)

Bodhisattva, Maitreya Bodhisattva, Samantabhadra(Universal Goodness) Bodhisattva,

Manjusri Bodhisattva, and so on. Such Bodhisattva-Mahasattvas are all great Dharma-

Princes who had been empowered through their crowns (Abhiseka).

The Buddha was also along with innumerable great Voice-Hearers (Sravakas), all of whom

were practicing the tenth stage of Arhat, headed by Maha-Kasyapa;

He was also along with innumerable gods of Brahma-Heaven, headed by Sinza-Brahma;

Also along with Him were innumerable Gods of heavens of the desire realm, headed by

Gopaka-God;

Also along with Him were innumerable four-guardian-gods, headed by Dhritarastra;

Also along with Him were innumerable gods, dragons, Yakshas, Gandharvas, Asuras,

Garudas, Kinnaras, Mahoragas, human beings, Amanusyas, headed by Heavenly Virtue

great dragon king;

Also along with Him were innumerable goddesses of heavens of the desire realm, headed

by Virginal Eye goddesses;

Also along with Him were innumerable Sunyatas(Gods of spaces), gods of rivers and

oceans, gods of fountains and spring, gods of stream and pond, gods of herb, gods of

forest, gods of houses, gods of water, gods of fire, gods of earth, gods of wind, gods of

ground, gods of mountains, gods of rocks, gods of palaces, and so on.

They all came and gathered in the congregation.

At that time in the congregation, Avalokitesvara Bodhisattva secretly emitted his

sacrosanct light, thereupon, the worlds in the ten directions, along with this threethousand-

great-thousand worlds system, were all illuminated and became golden.

Heavenly palaces, palaces of dragons, and palaces of all gods were all shaken. Rivers,

oceans, Iron-Ring Mountains (Cakravada-parvata), Sumeru Mountains, Earth Mountains,

and black mountains were also shaken. The light of suns, moons, pearls, fire, and

constellations all disappeared.

Witnessing this rare scene, Dharani King Bodhisattva was more surprised than ever

before, so he arose from his seat, joined his palms and asked the Buddha with a

Gatha(verse):

“Who achieved the Correct-Awakening today,

emitting such great bright light universally?

The worlds of the ten directions are all golden,

so do these three-thousand-great-thousand worlds.

Who attained the ultimate freedom today,

manifesting the rare great holy power?

Innumerable Buddha-Worlds are shaken,

so do palaces of dragons and gods.

Now the entire congregation is wondering,

not knowing whose power caused these.

Is he a Buddha, Bodhisattva, or great Voice-Hearer,

or a Brahman, demon, heavenly god, or Sakra?

We pray for the Bhagavan (World Honored One)’s Great Compassion,

to tell us the source of this great supernatural power.”

The Buddha told Dharani King Bodhisattva: “Virtuous man, you all should know that in

this congregation there is a Bodhisattva-Mahasattva named Avalokitesvara, the

Unrestricted One. He had achieved the Great Kindness and Great Compassion since

uncountable Kalpas before, and he excels at practicing countless Dharani-Gates. In order

to comfort and please all living-beings, he secretly emits such great sacrosanct power.

After the Buddha said that, Avalokitesvara Bodhisattva arose from his seat, tidied up his

clothes, joined his palms towards the Buddha and said:

“Bhagavan, I have a mantra of Great-Compassionate Heart Dharani and now wish to

proclaim it, for comforting and pleasing all living beings; for healing all illness; for living

beings to attain additional lifespan; for living beings to gain wealth; for extinguishing all

evil karma and weighty sins; for keeping away from hindrance and disasters; for

producing merits of all White (pure) Dharmas; for maturing all virtuous-roots; for

overcoming all fears; for fulfilling all good wishes. Bhagavan, please be merciful and allow

me to speak.”

The Buddha said: “Virtuous man, you have great kindness and great compassion, in order

to comfort and please all living beings, you wish to speak the holy mantra, it is the proper

time now, please speak it soon, the Tathagata approves and rejoices it, and so do all

Buddhas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, I remember that

countless billions of kalpas ago, a Buddha, whose name was Thousand Rays King

Stillness Thus Come One, appeared in the world. Because of his mercy and mindfulness

towards me and all living beings, that Buddha, the World Honored One spoke this Vast,

Perfect, Unimpeded, Great Compassionate Heart Dharani, rubbed my crown with his

golden hand and said: ‘Virtuous man, you should hold this heart-mantra to give great

benefit and happiness to all living beings in the future evil age.’ At that time I was just at

the first Bhumi(stage of Bodhisattva), right after hearing this mantra, I exceeded the eighth

Bhumi. At that time, as my heart was joyful, I vowed: ‘If I will be able to give benefit and

happiness to all living beings in the future, let me have one thousand hands and one

thousand eyes immediately.’ Instantly after the vow, I got fully one thousand hands and

one thousand eyes on my body, then, the grounds of the worlds of the ten directions

quaked in six ways, thousands of Buddhas of the ten directions emitted their light to my

body and illuminated boundless worlds of the ten directions. From then on, from

countless Buddhas and congregations, I have repeatedly heard, accepted and held this

Dharani, and the joys were also repeatedly aroused from my heart, and made me greatly

enthusiastic. Therefore, I transcended imperceptible births and deaths of countless

billions of kalpas. Since then, I have always been reciting and holding this mantra, and

have never forgotten it. Because of holding this mantra, I was always born by miraculous

creation (nirmana) from lotuses in front of Buddhas, and have never been born from any

womb.”

“If there are monks(Bhikshus), nuns(Bhikshunis), laymen(Upasakas),

laywomen(Upasikas), pure youth and maidens who wish to recite and hold(keep reciting)

this mantra, they should first arouse heir great merciful and compassionate hearts for all

living beings, and follow me in making these vows:

(* The pronunciation of “Namo” is [na:mo:] in international phonetic symbols)

Namo great compassionate Avalokitesvara, May I quickly know all Dharmas;

Namo great compassionate Avalokitesvara, May I soon obtain the Wisdom Eye;

Namo great compassionate Avalokitesvara, May I quickly ferry all living beings (to the

shore of liberation);

Namo great compassionate Avalokitesvara, May I soon obtain virtuous skillful means (to

enlighten various living beings);

Namo great compassionate Avalokitesvara, May I quickly board the Prajna Boat;

Namo great compassionate Avalokitesvara, May I soon transcend the ocean of suffering;

Namo great compassionate Avalokitesvara, May I quickly achieve precepts, Samadhi and

the Way;

Namo great compassionate Avalokitesvara, May I soon ascend the mountain of Nirvana;

Namo great compassionate Avalokitesvara, May I quickly dwell in the house of nonaction;

Namo great compassionate Avalokitesvara, May I soon unite with the Dharma-Nature

Body.

If I go towards the mountain of knives, the mountain of knives of itself breaks up;

If I go towards the boiling oil, the boiling oil of itself dries up;

If I go towards the hells, the hells of themselves disappear;

If I go towards the hungry ghosts, the hungry ghosts of themselves become full.

If I go towards the Asuras, their evil thoughts of themselves are tamed.

If I go towards the animals, they themselves attain great wisdom.”

“After making these vows, recite my name(Namo Avalokitesvara Bodhisattva) with the

deep-felt sincere heart, also recite single-mindedly the name of my teacher — Amitabha

Tathagata(Namo Amitabha), then recite this mantra, 5 times or more in a day, to remove

from the body the weighty sins of births and deaths accumulated in hundreds of

thousands of billions of kalpas.”

Avalokitesvara Bodhisattva then said to the Buddha: “Bhagavan, if humans or gods recite

and hold the phrases of the Great Compassion Dharani, when they are about to die, all

the Buddhas of the ten directions will come to receive them with their hands, and they

will be reborn in whichever Buddha-World according to their wishes.”

Avalokitesvara Bodhisattva continued to say to the Buddha: “Bhagavan, Should any

living being who recites and holds the holy mantra of Great Compassion fall into the three

evil paths, I vow not to achieved the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not

be reborn in any Buddha-World, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not

obtain unlimited Samadhis and eloquence, I vow not to achieve the Correct-Awakening.

Should any living being who recites and holds the holy mantra of Great Compassion not

obtain whatever he seeks in his present life, then it cannot be called the Dharani of the

Great Compassionate Heart, unless it is used by those who are not virtuous or not

completely sincere.

If a woman dislikes her female body and wishes to become a male, if she recites the

phrases of the Great Compassion Dharani but can not change from a female to a male, I

vow not to achieve the Correct-Awakening. However, if she arouses even a slightest

doubt, her wish will not be satisfied.

If any living being usurps the drinks, foods, or possessions of Sanghas (group of monks),

even though one thousand Buddhas appear in the world, he will not get to repent and

reform. Even if he repents, his sins will not be eliminated. But now, by reciting this Great

Compassion holy mantra, his sins will be eliminated. If anyone usurps, eats, or uses the

drinks, foods, or possessions of Sanghas, he must repent to teachers of the ten directions

to eliminate his sins. Now, when he reties this Great Compassion Dharani, the teachers of

the ten directions will come to bear witness, and then all his weighty sins and hindrances

will be eliminated.

All evil karma and weighty sins such as the ten evil deeds, the five rebellious sins,

slandering people, slandering the Dharmas, breaking the Abstinent-precepts (*), breaking

other precepts, destroying stupas (holy towers), wrecking temples, stealing properties of

Sanghas, and profaning Brahma (pure) practices, can be completely eliminated (by reciting

this Dharani), except this: if one has doubts about this Dharani, then even his small sins

and light karma cannot be eliminated, not to mention the weighty sins. Although the

weighty sins do not disappear immediately, the reciting can still be the cause of Bodhi in

the future.”

Avalokitesvara Bodhisattva continued to say to the Buddha:

“People and gods who recite and hold the Great Compassionate Heart Dharani will obtain

fifteen kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths

are:

They will not die of starvation or poverty;
They will not die from having been yoked, imprisoned, caned or otherwise beaten;
They will not die at the hands of hostile enemies;
They will not be killed in military battle;
They will not be killed by tigers, wolves, or other fierce beasts;
They will not die from the venom of poisonous snakes, black serpents, or scorpions;
They will not drown or be burned to death;
They will not be poisoned to death;
They will not be killed by mediumistic insects;
They will not die of madness or insanity;
They will not be killed by landslides or falling trees;
They will not die of nightmares sent by evil people;
They will not be killed by deviant spirits or evil ghosts;
They will not die of evil illnesses that bind the body;
They will not commit suicide;

Those who recite and hold the Great Compassion Holy Mantra will not suffer any of

these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

Their place of birth will always have a good king;
They will always be born in a good country;
They will always be born at a good time;
They will always meet virtuous friends;
The organs of their body will always be complete;
Their hearts of Way(Bodhi) will be pure and mature;
They will not violate the prohibitive precepts;
All their relatives will be kind and harmonious;
They will always have the necessary wealth and goods in abundance;
They will always obtain the respect and help of others;
Their possessions will not be plundered;
They will obtain everything they seek;
Dragons, gods, and good spirits will always protect them;
In the place where they are born they will see the Buddha and hear the Dharma;
They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassionate Heart Dharani will obtain these

fifteen kinds of good birth. All gods and people should constantly recite and hold it

without laziness.”

After saying that, Avalokitesvara Bodhisattva joined his palms and stood upright in front

of the congregation, aroused his great compassionate heart for all living beings, smiled and

in this way spoke the Sacrosanct Wonderful Phrases of the Vast, Perfect, Unimpeded,

Great Compassionate Heart Great Dharani. The Dharani is:

Namo Ratna Trayaya.

Namah Arya Avalokitesvaraya

Bodhisattvaya Mahasattvaya Mahakarunikaya

Sarva Bandhana Chedana Karaya .

Sarva Bhava Samudram Sosana Karana.

Sarva Vyadhi Prasamana Karaya.

Sarva Mrtyu Upa-Drava Viansana Karana .

Sarva Bhaye Su Trana Karaya.

Tasmat Namas – Krtva Idam

Arya Avalokitesvara Bhastinam Nilakantha

Pi Nama Hrdayam Avarta Isyami

Sarvartha-sadhanam Subham Ajeyam

Sarva Bhutanam Bhava Marga Visuddhakam

Tadyatha, Om Aloke Aloka-mati Lokati Krante.

He Hare Arya Avalokitesvara

Maha bodhisattva , He Boddhisattva , He

Maha bodhisattva , He Virya Bodhisattva

He Mahakarunika Smara Hradayam.

Hi Hi , Hare Arya Avalokitesvara Mahesvara Parama

Maitra-Citta Mahakarunika.

Kuru Kuru Karman

Sadhaya Sadhaya Vidyam.

Ni Hi , Ni Hi Varnam Kamam-Game .

Vitta-Kama Vigama.

Siddha Yogesvara .

Dhuru Dhuru Viryanti, Maha Viryanti .

Dhara Dhara Dharendresvara.

Cala Cala Vimala Amala Murte

Arya Avalokitesvara Jina Krsna Jata-Makuta

Valam Ma Pra-Lamba Maha Siddha

Vidya dhara.Vara Vara Maha Vara .

Bala Bala Maha Bala.

Cala Cala Maha Cala

Krsna-Varna Nigha Krsna – Paksa Nirghatana.

He Padma-Hasta Cara Cara Desa

Caresvara Krsna –Sarpa Krta Yajnopavita

Ehyehi Maha Varaha-Mukha,Tripura-Dahanesvara

Narayana Va Rupa Vara Marga Ari .

He Nilakantha , He Mahakara ,

Hala hala Visa Nir-jita Lokasya.

Raga Visa Vinasana.

Dvesa Visa Vinasana.

Moha Visa Vinasana

Huru Huru Mala, Huru Huru Hare, Maha Padmanabha

Sara Sara , Sri Sri , Suru Suru ,

Bhu ruc Bhu ruc

Buddhiya Buddhiya , Boddhaya Boddhaya

Maitri Nilakantha Ehyehi Vama

Shitha Simha-Mukha Hasa Hasa,

Munca Munca Mahattahasam Ehiyehi Pa

Maha Siddha Yogesvara

Bhana Bhana Vaco

Sadhaya Sadhaya Vidyam.

Smara Smaratam Bhagavantam Lokita

Vilokitam Lokesvaram Tathagatam Dadahi

Me Drasana Kamasya Darsanam

Pra-Hiadaya Mana Svaha.

Siddhaya Svaha.

Maha Siddhaya Svaha

Siddha Yogesvaraya Svaha

Nilakanthaya Svaha

Varaha-Mukhaya Svaha

Maha-dara Simha-Mukhaya Svaha

Siddha Vidyadharaya Svaha

Padma-Hastaya Svaha

Krsna-Sarpa Krta Yajnopavitaya Svaha

Maha Lakutadaharaya Svaha

Cakrayuddhaya Svaha

Sankha-Sabdani Bodhanaya Svaha

Vama Skandhadesa Shitha Krsnajinaya Svaha

Vyaghra-Carma Nivasanaya Svaha

Lokesvaraya Svaha

Sarva Siddhesvaraya Svaha

Namo Bhagavate Arya Avalokitesvaraya Bodhisattvaya

Maha Sattvaya Mahakarunikaya

Sidhyanthu Me Mantra-Padaya Svaha

A thousand arms of compassion. The 84 aspects of Avalokiteshvara’s compassion is celebrated in the great Dharani, including the thousand-armed Chenrezig aspect — a 1000-arms of compassion reaching out to benefit all sentient beings.

When Avalokitesvara Bodhisattva finished speaking this mantra, the earth shook in six

ways. The heavens rained down precious flowers, which fell in colorful profusion. All the

Buddhas of the ten directions were delighted, while the heavenly demons and Exteriorpaths

practitioners were so frightened that their hair stood on end. Everyone in the

congregation achieved different fruitions, including the fruitions of stream-enterer (srotaapanna),

once-returner (sakrd-agamin), non-returner (Anagamin), and Arhat; others

achieved the first Bhumi(stage of Bodhisattva), the second Bhumi, the third, fourth, fifth

…… up to the tenth Bhumi. Innumerable living beings aroused the Bodhi-Heart (The

resolve to save all living beings and help them to achieve the Correct Awakening).

Then the great Brahma heavenly king arose from his seat, tidied up his clothes, joined his

palms respectfully, and said to Avalokitesvara Bodhisattva: “How virtuous, Mahasattva!

I had attended innumerable Buddha-Congregations and heard myriads of Dharmas and

Dharanis, but never before had I heard such Sacrosanct Wonderful Phrases of the

Unimpeded Great Compassionate Heart’s Great Compassion Dharani. Mahasattva,

please tell us the feature and characteristics of this Dharani, all of us will be pleased to

know that.”

Avalokitesvara Bodhisattva told the Brahma king: “For the convenience of benefiting all

living beings, you have asked me this question. Now you listen carefully, and I will tell

you in brief.”

Avalokitesvara Bodhisattva said: “It is the great merciful and compassionate heart, the

impartial heart, the motionless heart, the unpolluted and unattached heart, the emptinessobserving

heart, the respectful heart, the humble heart, the uncluttered heart, the non-view

and non-grasping heart, and the uppermost Bodhi-Heart. You should know that such

hearts are the feature and characteristics of this Dharani, you should practice according to

them.”

Then the great Brahma king said: “We now know the feature and characteristics of this

Dharani, from now on, we will recite and hold it and will never dare to forget or loss it.”

Avalokitesvara Bodhisattva said: “If any virtuous men or virtuous women, who recite and

hold this holy Dharani, can arouse the vast Bodhi-Heart that vow to ferry all living beings

to the shore of liberation, keep the Abstinent-precepts(*) bodily, arouse the heart of

equality towards all living beings, keep reciting this Dharani without interruption, reside

in a clean room, wash themselves clean, wear clean clothes, hang up streamers and light up

lamps, make offerings with fragrances, flowers, vegetable foods of hundreds of tastes,

make their hearts stay still at one place, do not think about others, and recite and hold this

Dharani according to the Dharma, then, Sunlight Bodhisattva, Moonlight Bodhisattva and

innumerable gods and immortals will come to bear witness and enhance the efficacy of

their recitation.”

“At that time, I will illuminate them with a thousand eyes, and protect and support them

with a thousand hands. From then on, they will be able to master all worldly literature,

and will perfectly understand all Exterior-paths’ theories and sorceries, as well as the Veda

Scriptures.”

“One who recites and holds this holy mantra can heal all the 84000 kinds of diseases of

the world, without exception. He also can command all ghosts and spirits, vanquish

heavenly demons, and tame all Exterior-paths practitioners.”

“If one is reading Sutras or practicing Dhyana (Zen) in a mountain or a wild field, and

some mountain-spirits, various ghosts, demons, monsters or Devas come to disturb and

make him unable to concentrate, recite this mantra once, then all those ghosts and spirits

will be tied up.”

“If one can recites this Mantra in accord with Dharma and arouse merciful and

compassionate heart towards all living beings, I will then command all virtuous gods,

dragon kings, and Vajra Secret-Traces Divinities to always follow and guard him, never

leaving his side, guarding him as their own eyes and lives.”

Then Avalokitesvara Bodhisattva said the Gatha:

“I command the Vajra Secret-Traces Knights: Ucchusma, Kundalin, Ankusa, and the eight

clans’ powerful knight Shankara,

to guard the Mantra-holders constantly;

I command Mahesvaras, Narayana, Kumbhiraba and Kapila,

to guard the Mantra-holders constantly;

I command Pajis, Sahassakkhas, perfect-virtuous chebuds and Kimnaras,

to guard the Mantra-holders constantly;

I command Sajamahoras, Kumbhandas, Katabhutanas, and Banjras,

to guard the Mantra-holders constantly;

I command Bhipagara kings, and morality Vitasaharas,

to guard the Mantra-holders constantly;

I command Brahma king Sambra, the five clans of pure-abode heavens and Yamarajas,

to guard the Mantra-holders constantly;

I command Sakra Devanam indra, the Lord of the thirty-three heavens, Sarasvatis, and

Vardhanas,

to guard the Mantra-holders constantly;

I command Dhritarastra king, Haritis, goddess and great strength gods,

to guard the Mantra-holders constantly;

I command Virudhaka king, Virupaksa king and Vaisravana king,

to guard the Mantra-holders constantly;

I command the Golden Peacock King, and the twenty-eight clans of great immortals,

to guard the Mantra-holders constantly;

I command Manibhadra, and Pancika-imperator Phalava,

to guard the Mantra-holders constantly;

I command Nanda, Upandanda, and the Sagara dragon-king Ibhra,

to guard the Mantra-holders constantly;

I command the Asuras, Gandharvas, Karunas, Kimnaras, and Mahoragas,

to guard the Mantra-holders constantly;

I command the gods of water, fire, thunder, lightning, Kumbhanda king and Pisacas,

to guard the Mantra-holders constantly;

“Those virtuous gods, dragon-kings and goddess, each along with 500 retinues of greatstrength

Yaksas, will always follow and guard the holders of the Great Compassion Holy

Mantra. If the Mantra-holder dwells and sleeps alone in an uninhabited mountain or

wilderness, those virtuous gods will guard him by turns to eliminate misfortunes. If the

Mantra-holder loses his way deep in the mountain, because of reciting this Mantra, the

virtuous gods and dragon-kings will transform themselves into virtuous people and tell

him the correct way. If the Mantra-holder lacks water or requires fire in a mountain,

forest, or wilderness, the dragon-kings will protect him by miraculously creating water

and fire for him.”

Avalokitesvara Bodhisattva then said a misfortune-eliminating and refreshingly cool

Gatha(verse):

“When walking in wilderness, mountain or marsh,

if encountering tigers, wolves, or other fierce beasts,

or snakes, spirits, demons, monsters, ghosts,

they will be unable to harm the Mantra-holder when they hear this Mantra;

When voyaging on river or sea,

poisoned dragons, flood dragons and Makaras,

Yaksas, Rakshas, fishes, and soft-shelled turtles,

will dodge when they hear this Mantra;

If besieged by battle arrays or robbers,

or being robbed by villains,

recite the Great Compassion Dharani sincerely,

those villains will show mercy and go back;

If one is imprisoned by government official,

jailed, chained and locked,

recite the Great Compassion Dharani sincerely,

the officer will show mercy and set him free;

If entered a house of a poisonous insects raising family in a wild way,

the family purpose to venom with drinks, foods or medicines,

recite the Great Compassion Dharani sincerely,

the poison will turn to nectar;

When a woman is giving birth to a child,

evil demons comes to obstruct the birth and causing suffering and oppressive pain,

recite the Great Compassion Dharani sincerely,

the demons will disperse, leaving a safe and comfortable birth;

If evil dragons or pestilence ghosts spread poison,

people are infected by pyrexia and about to die,

recite the Great Compassion Dharani sincerely,

diseases will be healed and lives of people will be lengthen;

If evil dragons or ghosts spread the tumescent diseases,

people suffer from carbuncles, sore, abscess, ulcer and bleeding,

recite the Great Compassion Dharani sincerely,

then spit three times to the abscesses and it will be cured.

If there are muddled and wicked living beings who aroused immoral minds,

causing hatred by sending nightmares, ghosts and curses to you,

recite the Great Compassion Dharani sincerely,

then the hexes and evil spells will return to its original senders.

When Dharma is about to disappear,

the world is evil, feculent and disordered,

poeple’s sexual desire are like raging fire,

their hearts are deluded and they confuse right and wrong.

They have adulteries behind their spouses,

and think of lust days and nights ceaselessly.

If they can recite the Great Compassion Dharani sincerely,

the fire of sexual desire will quench and the evil minds will extinguish.

If I glorify the effect and power of this Mantra in detail,

even one kalpa is not enough for the glorification.”

Then Avalokitesvara Bodhisattva told the Brahmas: “Recite this Mantra 5 times, use

threads of 5 colors to tie knots, then recite the Dharani 21 times, tie 21 knots, wear it on

neck. This Mantra has been spoken by previous 9.9 billions Ganges-river-sands Buddhas.

Those Buddhas spoke this Mantra for the practitioners who practice the six Perfections

(Paramita) but have not yet fulfilled them, to make them succeed quickly;

For those who have not yet aroused Bodhi-Heart, to make them arouse their Bodhi-Heart

quickly;

For Sravakas who have not yet achieved fruitions, to make them achieve fruitions quickly;

For all gods and supernatural persons in the three-thousand-great-thousand worlds, who

have not yet aroused the unsurpassed Bodhi-Heart, to make them arouse the Bodhi-Heart

quickly;

For all living beings who have not yet gained the root of faith in Mahayana, with the

mighty holy power of this Dharani, their seeds of Mahayana and Dharma-buds will grow

quickly; with the power of my expedients, mercy and compassion, all of their needs will

be supplied.

For those living beings of the three evil paths, who live in the gloomy regions of the threethousand-

great-thousand worlds, when they hear this Mantra, they will all be free from

suffering;

For Bodhisattvas who have not yet achieved the first Bhumi, to make them achieve

quickly, and make them achieve even up to the tenth Bhumi, and even up to the

Buddhahood, with the thirty-two marks and the eighty minor marks achieved naturally.

If a Voice-Hearer (Sravaka) once hears this Dharani pass by his ears, if he practices and

writes this Dharani, and if he settles down with straightforward heart in accord with

Dharma, then he will naturally achieve the four Sramana-fruits even if he does not seek for

the fruitions.

Suppose all the mountains, rivers, cliffs, and oceans in the three-thousand-great-thousand

worlds can be boiled; the Sumeru mountains and Cakravada-parvata mountains can be

shaken, and grinded to dust, all living beings of that magnitude will arouse the

unsurpassed Bodhi-Hearts [by the power of this Dharani].

If anyone prays for any wish in his present life, he should keep the Abstinentprecepts(*)

and keep reciting this Dharani for 21 days, then his wishes will certainly be

fulfilled. From the verge of the previous birth-and-death to the verge of the next birth-anddeath,

all his evil karmas will be cleaned up. In the three-thousand-great-thousand worlds,

all the Buddhas, Bodhisattvas, Brahmas, Sakra Devanam-Indra (heavenly lord), the four

guardian gods, divinities, immortals, and dragon-kings, will bear witness.”

“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a

sea, the nearby living beings wet by his bath-water will have all their weighty sins cleaned

and be reborn in pure-lands of other directions. They will be born through miraculous

creation from lotuses, and will not undergo birth from wombs, moistures, or eggs. How

much more so, for those who recite and hold this Dharani themselves!”

“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes,

then the living beings blown by the wind that previously touched the Mantra-holder will

have all their heavy obstructions and evil karmas cleansed, will not continue to suffer

from karmas of the three evil paths, and often be born in front of Buddhas. It should be

known that the Mantra-holder’s blessings, virtues, and fruit-repayments will be

unimaginable.”

“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharmasound

to all heavenly demons, Exterior-paths practitioners, gods, dragons, ghosts, and

spirits, thus they will respect the Mantra-holder as if he were a Buddha.”

“As to one who recites and holds this Dharani, we should know that he is a store of

Buddha-bodies, because he is cherished by 9.9 billions Ganges-river-sands Buddhas;

We should know that he is a brilliant light store, because he is illuminated by the light of

all Tathagatas;

We should know that he is a store of mercies and compassions, because he constantly

saves living beings with this Dharani;

We should know that he is a wonderful-Dharmas store, because this Dharani includes all

Dharani-Gates;

We should know that the he is a store of Dhyana and Samadhi, because hundreds of

thousands of Samadhis often appear in front of him;

We should know that the he is an Empty Spaces store, because he constantly observes

living beings with wisdom of emptiness;

We should know that the he is a store of intrepidities, because he is constantly guarded

by dragons, gods, and virtuous gods;

We should know that the he is a Wonderful Language store, because the Dharani-Sound

come from his mouth is uninterrupted;

We should know that the he is an Eternally-Abiding store, because the three-disasters and

evil-kalpas cannot harm him;

We should know that the he is a Liberation store, because heavenly demons and Exteriorpaths

practitioners cannot detain him;

We should know that the he is a Medicine-King store, because he constantly heals living

beings with this Dharani;

We should know that the he is a supernatural power store, because he can freely travel

round the Buddha-Worlds.

The glorifications for the merits and virtues of the Mantra-holder are endless.”

“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long

life, he should settle down in an unoccupied and clean place, make a pure Secure

Boundary, recite this Dharani towards his clothing, water, foods, fragrances, or medicines

for 108 times and then use them, then he will certainly gain a long life. If he can make a

Secure Boundary, accept and hold the Dharani in accord with Dharma, then all things will

be achievable.”

“The method of making a Secure Boundary is:

Recite the Dharani 21 times towards a knife, and then countermark the ground with the

knife to make a boundary;

or recite the Dharani 21 times towards some clean water, and then sprinkle it around as

the boundary;

or recite the Dharani 21 times towards some white mustard seeds, and then scatter them

around to mark a boundary,;

or make a boundary by mental visualisation;

or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark

a boundary;

or recite the Dharani 21 times towards a five-colored thread and then make a closed circle

on the ground with the threads as a boundary.

All of these will do.

If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit

naturally.”

“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of

countless kalpas will be eliminated, how much more so, of those who recite and hold this

Mantra themselves! If anyone can know and recite this holy Mantra, we should know

that he has already offered and sustained innumerable Buddhas and have widely planted

his virtuous roots. If he can recite and hold the Dharani in accord with Dharma to relieve

all living beings from sufferings, we should know that he is the one with the great

compassionate heart, and will become a Buddha soon.”

“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and

make it become a cause of their achievement of Bodhi, then, his merits and virtues are

immeasurable, boundless, and cannot be praised completely.”

“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the

previous sins on behalf of all living beings, also repent his own various sins accumulated

in countless past kalpas, keep reciting this Dharani and never allow the sound of

recitation to be interrupted, then he will achieve the four Sramana-fruits in his present life;

if he has excellent talent for Dharma (literally: sharp root) and masters the skillful means

of Wisdom-Observing, then achieving the fruits of ten Bhumis is not difficult for him, not

to mention those small worldly blessings. All his wishes will be fulfilled.”

“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up

a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed

Avalokitesvara Bodhisattva, and make offerings of multifarious fragrances, flowers,

drinks, and vegetable foods. Do this day after day, then 7 days later, the ghost will appear

and obey his orders.”

“If he wish to command the four guardian gods, he should recite towards a sandalwood

and burn it, then he will achieve the goal – because the power of the Bodhisattva’s great

compassionate vows are deep and weighty, and the power of this holy Dharani is mighty

and vast.”

The Buddha told Ananda: “When there are catastrophes in a country, if the king of the

country can manage state affairs according to correct laws, be liberal toward people and

animals, not to do anybody an injustice, absolve people from blames, and for 7 days and

7 nights, keep both his body and his mind sincere and diligent, and in this way recite and

hold this Great Compassionate Heart Dharani Holy Mantra, then all the catastrophes of

his country will disappear, the five kinds of crops will be abundant and his people will

live in peace and happiness.”

“If a country is being frequently invaded by enemies from other countries, people are

unsafe and ministers are traitorous, pestilences are spreading everywhere, the rains and

the droughts are unbalanced and unseasonable, or even the sun and the moon lost their

accuracy, when such disasters come, the people should make a statue of Thousand

Handed and Thousand-Eyed Avalokitesvara Bodhisattva and set it facing the west, make

offerings to it sincerely with fragrances, flowers, streamers, precious canopies, or

vegetable foods and drinks of hundreds of tastes, and, for 7 days and 7 nights, if the king

of the country can keep both his body and mind sincere and diligent, and in this way

recite and hold the Sacrosanct Wonderful Phrases of this Dharani, then the foreign

enemies will be tamed of themselves, they will return to their own countries and make no

further disturbance. These countries will be in communication and will have friendly

relations, the princes and officers will be loyal, the queen, the prince’s wife, and the maids

will also be loyal to the king. Dragons, ghosts and spirits will protect this country, the

rains will be seasonal, the fruits will be abundant, and the people will be happy.”

“If anyone in a family gets a serious evil disease, or if hundreds of monsters appear, or if

ghosts, spirits, and demons deplete and demolish the family; or if some villains malign the

family and plot to harm them; or if the members of the family are disharmonious, they

should set up a Mandala(altar) in front of a statue of Thousand-Handed and Thousand-

Eyed Avalokitesvara Bodhisattva, recite the name of Avalokitesvara Bodhisattva with

their deep-felt sincere heart, and then recite this Dharani fully 1000 times, then all those

misfortunes will disappear, the family will be peaceful forever.”

Ananda asked the Buddha: “Bhagavan, what is the name of this Mantra? How should we

accept and hold it?”

The Buddha told Ananda: “This holy Mantra has many names, one of them is Vast,

Great, Perfect, another is Unimpeded Great Compassion, another is Relieving Sufferings

Dharani, another is Lengthening Life Dharani, another is Extinguishing Evil Destinies

Dharani, another is Breaking Evil Karma Hindrances Dharani, another is Wish-Fulfilling

Dharani, another is The Dharani Of The Freedom In Accord With The Heart, another is

Quickly Exceeding The Upper Stages Dharani. Thus should you accept and hold it.”

Then Ananda asked the Buddha: “Bhagavan, what is the name of this Bodhisattva-

Mahasattva, who is so good to teach us this Dharani?”

The Buddha said: “This Bodhisattva is called Avalokitesvara, the Unrestricted One, also

called Nipping a Lariat, also called A Thousand Bright Eyes. Virtuous man, this

Avalokitesvara Bodhisattva has unimaginable mighty and holy powers. Uncountable

kalpas before, he had already been a Buddha named True Dharma Brightness Tathagata.

Because of the power of his great compassionate vows, and in order to call upon all

Bodhisattvas to comfort and please all living beings, he appears as a Bodhisattva. All of

you, including the Bodhisattvas, Brahmas, Gods of the 33 heavens, dragons, and

divinities, should show respect to him, do not despise him. All heavenly and human

beings should constantly make offerings to him and recite his name absorbedly, then they

will get infinite blessings and eliminate countless sins, and at the end of their lives, they

will be reborn in the Pure Land of Amitabha Buddha.”

The Buddha told Ananda: “This holy Mantra spoken by Avalokitesvara Bodhisattva is

true, real, and not false. If you wish to invite this Bodhisattva to come, recite the Mantra

21 times towards a Guggula Incense and burn it, then this Bodhisattva will come.”

“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes

with clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed

and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times towards a

wrought iron knife, and then cut the model into 108 pieces with the knife. Recite once, cut

once, and say his name once, then the cat’s soul will leave and never return.”

“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same

bulk of Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of

decoction; when done, recite the Dharani 108 times towards the decoction in front of a

statue of Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva, then take

the decoction, the illness will be healed.”

“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder

of dry gingers, apply the powder on the bite and they will be healed.”

“If someone plots to harm you because of hatred and resentment, you should find some

clean soil, or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-

Handed and Thousand-Eyed Avalokitesvara Bodhisattva, recite the Dharani 108 times

towards a wrought iron knife, then cut the model into 108 pieces with the knife. Recite

once and cut once and say his name once, and then burn up all 108 pieces. After that, the

enemy will be happy, will respect you and will like to befriend you for his entire life.”

“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered

by a white haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a

Vihetaki fruit, and grind them into powder. During the grinding, you must guard their

purity: do not be seen by women who have just given birth, or by pigs or dogs, and you

should keep reciting a Buddha’s name, mix the powder with white honey or human milk.

The human milk must be from a mother of a boy, not from mothers of girls. When the

medicine is done, in front of a statue of Thousand-Handed and Thousand-Eyed

Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards the medicine, then

apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to

wind, then the eyes will recover, the white haze and red film will disappear, and the

eyesight will be very clear.”

“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a

tiger, panther, or a wolf, place the skin on your body and the fever will be healed. The

skin of a lion is best.”

“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21

times towards the earwax, apply them on his sore, then it will be healed.”

“If an evil fever enters your heart, and it is so oppressive that makes you even wish to

die, in this case, you should find a peach-glue as big as a normal peach, add 1 bowl of

clean water and decoct them into a half bowl of decoction. When done, recite the Dharani

7 times towards the decoction, take them all, than the disease will be healed. The medicine

should not be decocted by a woman.”

“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense

and burn it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit

dung, recite the Dharani 21 times towards them and take them, then you will be cured. Be

careful: do not drink alcohol, do not eat meat or the five-pungencies, and do not abuse

others. If you find some Manahsila (realgar), mix it with white mustard seeds and

YanSheng-salt, then recite the Dharani 21 times towards the mixture and burn it under the

bed of the patient, then the possessing ghost will run away and not dare to stay.

(*[Note] The five-pungencies are: onions, leeks, garlic, chives or shallots)

“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then

the disease will be healed.”

“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet

cannot move because of apoplexy, you should mix some sesame oil with Green-woodspice

and decoct them, recite the Dharani 21 times towards the mixture, and rub it on the

body, then the diseases will forever be healed. Another prescription: recite the Dharani 21

times towards some pure cow ghee, and rub it on the body, then the diseases will also be

healed.”

“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the

navel and the jade-gate of the woman who is giving birth, then there will be an easy birth.”

“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it

with 2 bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani

21 times towards the decoction and let the woman take it, then the dead baby will come

out, and the woman will not be in pain. If the placenta does not come out, let her take this

medicine again and it will be fine.”

“If you have a disease that your heart is often attacked by an unbearable pain, this is

called Hidden Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the

Dharani 21 times towards it, chew and swallow it – no matter more or less. After some

time, it will cause vomiting or diarrhoea, then the disease will be healed. Do not eat any of

the five-pungencies, do not eat meat, and do not drink alcohol.”

“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply

them on the sores, the pain will be healed.”

“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half

bowl of urine of a white horse and take it, then the disease will be healed. If the disease is

serious, take more medicine up to 1 bowl, then the ascarids will come out like a linked

rope.”

“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani

21 times towards the juice, apply the juice to the sore, pull the sore out by the root and it

will be healed immediately.”

“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the

liquid, recite the Dharani 21 times towards the liquid, drop it into the eyes when lying on

the bed at night, then the disease will be healed.”

“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the

Dharani 21 times towards them, take half a bowl of the medicine, then the disease will be

healed.”

“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinesewolfberry

(Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards

the juice, soak a bronze copper coin in the juice overnight, recite the Dharani towards it 7

more times, drop the juice into the eyes, then the disease will be healed.”

“If someone is afraid and not peaceful at night, and he may even be frightened when

entering or leaving a house, he should make a rope with white threads, recite the Dharani

21 times towards it, tie it into 21 knots, and wear it on his neck, then the fear will

disappear. Not only will his fear disappear, his sins will also be eliminated.”

“If some unexpected calamities come to your household, find a guava branch, cut it into

1008 segments, smear some ghee and honey on both ends of them, recite the Dharani once

and burn one segment, burn up all 1008 segments in this way, then all calamities will

disappear. This must be done in front of a Buddha.”

“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm,

you will always win others in all fighting places and debating places.”

“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear

some true-cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani

once towards each segment and burn it, and burn up all 1008 segments in this way. Do

this 3 times each day, 1008 times each time, for 7 days, then you, as a Mantra-master,

will realize the Through-Wisdom of yourself.”

“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the

Dharani 49 times towards them, smear some ghee and honey on them, and burn them up.

This must be done in front of a statue of Great Compassionate Avalokitesvara

Bodhisattva.”

“If you put 1 large Lerng of bezoar(Cow yellow) into a lapis-lazuli bottle, then put the

bottle in front of a statue of Great Compassionate Avalokitesvara Bodhisattva, recite the

Dharani 108 times toward it, apply the bezoar on your body and dot it on your forehead,

then all gods, dragons, ghosts, spirits, human and non-human beings will be pleased.”

“If being chained and locked, find some dung of white pigeons, recite the Dharani 108

times towards them, smear them on your hands and rub the chains and locks, then the

chains and locks will open of themselves.”

“If a husband and wife have a disharmonious relationship and their situation is like that of

water and fire, find some feathers of the tail of mandarin ducks, in front of a statue of

Great Compassionate Avalokitesvara Bodhisattva, recite the Dharani 1008 times towards

the feathers and let the couple wear them, then the couple will be delightful, and will love

and respect each other unto the end of their lives.”

“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or

clean sands, or clean water, recite the Dharani 21 times towards them, sprinkle them

around the farm and the seedlings, then the insects will quit. If you sprinkle some

Mantra-water on the fruit trees, the insects will not dare to eat the fruits.”

The Buddha told Ananda: ”

For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl

Mudra(gesture).

For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.

For various diseases in abdomen, use the Precious Bowl Mudra.

For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double

edge sword) Mudra.

For vanquishing all heavenly demons and deities, use the Vajra Mudra.

For taming all enemies, use the Vajra Pestle Mudra.

For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.

For healing dim eyes, use the Sun-Quintessence Mani Mudra.

If one has a disease caused by the poison of heat and seeks for refreshing coolness, he

should use the Moon-Quintessence Mani Mudra.

For high positions and promotions, use the Precious Bow Mudra.

For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.

For healing various diseases on one’s body, use the Willow Branch Mudra.

For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.

For good harmony among all relatives, use the Precious Vase Mudra.

For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield

Mudra.

For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk

Mudra.

For commanding men and women, use the Jade Bracelet Mudra.

For various merits and virtues, use the White Lotus Mudra.

For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.

For great wisdom, use the Precious Mirror Mudra.

For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.

For underground precious deposits, use the Precious Box Mudra.

For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.

For rebirth in Brahma heaven, use the Bath Bottle Mudra.

For rebirth in heavenly palaces, use the Red Lotus Mudra.

For vanquishing traitors of other places, use the Precious Halberd Mudra.

For summoning all virtuous heavenly gods, use the Precious Trumpet Shell Mudra.

For commanding all ghosts and spirits, use the Skull Staff Mudra.

For the Buddhas of the ten directions coming to receive you with their hands quickly, use

the Prayer Beads Mudra.

For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.

For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious

Seal Mudra.

To be constantly guarded by virtuous gods and dragon kings, use the Kusinagara Iron

Hook Mudra.

For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.

For making all living beings always respect and love each others, use the Joining Palms

Mudra.

For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously

Created) Buddha Mudra.

To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a

womb, use the Nirmana-Palace Mudra.

For eruditeness, use the Precious Sutra Mudra.

If you wish that from your current incarnation(lifetime) to the incarnation that you are a

Buddha, you will never retrogress from or lose the Bodhi-Heart, use the Nonretrogression

Gold Wheel Mudra.

If you wish that the Buddhas of the ten directions will come quickly to rub your summit

and award you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.

For fruits, melons, and various crops, use the Grape Mudra.

There are thousands of such requesting Mudras, now I have just briefly said some of

them.”

Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the

Great Compassionate Heart Dharani to protect them:

“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi

Sattva Yam Namo”

“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one

can recite the Dharani once and bow to the Buddhas once, 3 times daily, recite the

Dharani and bow to the Buddhas, then in his next lifetime, he will gain the delightful fruitrepayment

that all of his facial features are handsome.”

Moonlight Bodhisattva also spoke a Dharani to protect practitioners:

“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza

Svaha”

“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and

wear it on where it is sore. This Mantra had been spoken by the previous 40 Gangesriver-

sands Buddhas, now I also speak it, for supporting all practitioners, for eliminating

all obstacles and calamities, for healing all serious diseases and relieving all sufferings, for

accomplishing all virtuous Dharmas, for eliminating all fears.”

The Buddha told Ananda: “You should accept and uphold this Great Compassion

Dharani with a deeply pure heart, spread it abroad widely throughout Jambudvipa and

never allow it to be lost. This Dharani can greatly benefit all living beings of the Three

Realms of Transmigrations, all living beings suffering from diseases can use this Dharani

to heal their diseases. Even a withered tree can grow new branches, flowers and fruits

when someone recites this great holy Dharani towards it. Thus, it is impossible that any

diseases of sentient and conscious beings cannot be healed by this Dharani.”

“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is

unimaginable, and one will never be able to fully praise it. If one has not extensively

planted virtuous roots since the long distant past, he is not able to hear even the name of

this Dharani, much less that he could see it. All of you in this congregation — the gods,

human beings, dragons, spirits, should accordingly rejoice when hearing my praise.

Slandering this Dharani is equal to slandering those 9.9 billion Ganges-river-sands

Buddhas.

If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits

forever. For billions of kalpas, he will constantly fall into the evil categories (of hell

beings, hungry ghosts, and animals) and unable to escape; he will always be unable to see

the Buddhas, unable to hear the Dharmas, and unable to see the Sanghas.”

After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-

Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, gods, the four heavenly

kings, dragons, ghosts, and spirits, were all delighted, they accepted the teaching

respectfully and started practicing it.

Why debate is indispensible in Buddhism demonstrated by Manjushri vs Shakyamuni Buddha in Mahavaipulya Sutra

Lee Kane — Fri, 26 May 2023 05:46:09 +0000

During a Dharma debate, monks laugh at each other’s answers, here at Sera Jey Monestary.

Debate is almost synonymous with Buddha’s teaching method — that’s not even debatable.

Imagine the Sage teacher, the Conqueror Shakyamuni Buddha debating with the great Wisdom Bodhisattva Manjushri. Now, imagine the topic is the very state of Buddhahood — and the nature of Emptiness. This cuts to the heart of the differences between eternalism and nihilism and the true nature of Emptiness — a vast and profound topic.

What better way to teach, than through debate? Debate is called the “sharp weapon” and the metaphorical “weapon” of Manjushri is his wisdom sword, seen in classic depictions. Buddha was more likely to challenge with sharp questions and debate than by “preaching.” Buddhism is one of the great Wisdom traditions. For that reason, debate is possibly the most important teaching method.

In this magnificent Sutra Buddha debates Manjushri and Manjushri debates Sabhuti — in classic teaching style: “the sharp wisdom sword of Manjushri.”

The mudra of Debate or Vitarka Mudra is displayed in art whenever Buddha is “expounding the Dharma” and more particularly debating to teach.

Manjushri and Buddha Debate

Debate is an analytical method that winds its way through many sutras. Buddha debates students, students debate students, spiritual leaders from other traditions debate the Buddha — there are even “epic” magical debates where Buddha displays miracles to end the argument.

Buddha demonstrated, in Sutra, that the best way to teach difficult concepts was analytical. In Buddhism analytical debate allowed students draw their own conclusions. This is exemplified in the many statues and paintings of Buddha displaying the mudra of debate, or Vitarka Mudra.

Buddha holding his hands in the gesture of debate, the Vitarka Mudra. From Buddha’s time, to today, debate was, and is, the most popular way to teach Buddhist thought. It is important to teach Buddhism analytically, to let students draw their own conclusions.

Debate is the time-honored teaching method of Buddhism. Buddha didn’t always simply answer a student’s question in the sutras. Many of the discourses use the technique of teacher-student exchanges. Buddha taught by asking provocative questions, then challenging the answers with more “leading questions.” In the same way, Buddha asked Avalokiteshvara to define Emptinesss in the Prajnaparamita Sutras, here, in the Sutra of the Inconceivable State of Buddhahood, he similarly asks Manjushri for clarity.

Debate, in fact, would later become one of the main teaching methods in temples and monasteries — debate, questions and answers, riddles and challenges.

Questioning the “inconceivable state”

Here, in one of the most important Chan (Zen) Mahayana Sutras, Buddha clarifies the “inconceivable state” using a classic Buddhist teaching technique. He asks Manjushri to answer a series of leading questions — in classic teaching style.

Manjushri was Buddha’s “wisdom” disciple, a Bodhisattva who rose to supreme status as the Wisdom Bodhisattva — evident in this precious sutra. Here, both the teacher (Buddha) and the student (Manjushri) ask each other questions for the benefit of the many listeners.

A Classic Exchange between Manjushri and Buddha

For instance, this classic exchange:

The Buddha asked, “Manjusri, in emptiness, how could there be desire, hatred, and ignorance?”

Manjusri answered, “Right in that which exists there is emptiness, wherein desire, hatred, and ignorance are also found.”

The Buddha asked, “In what existence is there emptiness?”

“Emptiness is said to exist only in words and language. Because there is emptiness, there are desire, hatred, and ignorance.

A key training in Sera monastery is debate practice, which derives from sutra teachings such as the Mahavaipulya Sutra, where the Buddha and his disciples often debated with provocative questions. In Tibetan style monastic debate, it appears quite “aggressive” as the speaker appears to hurl his words at the listener.

Debating the Buddha

Nowhere is this exchange more evident than in this sutra when Buddha challenges Manjushri and vice-versa — and Manjushri answered the World-Honored Buddha with his own question. Answering a question with another question is a time-honored Buddhist method of provoking wisdom:

The Buddha asked Manjusri, “Are there any categories in the unconditioned?”
Manjusri answered, “World-Honored One, if there were categories in the unconditioned, then the unconditioned would be conditioned and would no longer be the unconditioned.”
The Buddha said, “If the unconditioned can be realized by saints, then there is such a thing as the unconditioned; how can you say there are no categories in “Things have no categories, and the saints have transcended categories. That is why I say there are no categories.”

The Buddha asked, “Manjusri, would you not say you have attained saint-hood?”
Manjusri asked in turn, “World-Honored One, suppose one asks a magically produced person, ‘would you not say you have attained sainthood?’ What will be his reply?”The Buddha answered Manjusri, “One cannot speak of the attainment or non-attainment of a magically produced person.”
Manjusri asked, “Has the Buddha not said that all things are like illusions?”
The Buddha answered, “So I have, so I have.”
“If all things are like illusions, why do you ask me whether or not I have attained sainthood?”
The Buddha asked, “Manjusri, what equality in the three vehicles have you realized?”

And the debate continues. It is through this teaching method, Buddha allows us to develop our own interpretations.

Manjushri is often depicted symbolically with flaming wisdom sword for “cutting through ignorance” in his right hand and Prajnaparamita Sutra in his left on a lotus flower.

Manjushri’s metaphorical sword “cutting through”

In this way, and in the Sutra, the great Wisdom Bodhisattva demonstrates the famous “cutting through” method — which is immortalized in Manjushri’s “wisdom sword” icon (in statues and thangkas.)

The flaming sword (Khadga) of Lord Manjushri represents “cutting through delusions” — the beginning of wisdom.

Manjushri then debates Sabhuti, who challenges him a not taking care of the novices:

Subhuti said, “Manjusri, you are not taking care of the novice Bodhisattvas in teaching the Dharma this way.”

Manjusri asked, “Subhuti, what do you think? Suppose a physician, in taking care of his patients, does not give them acrid, sour, bitter, or astringent medicines. Is he helping them to recover or causing them to die?”

Subhuti answered, “He is causing them to suffer and die instead of giving them peace and happiness.”

Manjusri said, “Such is the case with a teacher of the Dharma. If, in taking care of others, he fears that they might be frightened and so hides from them the profound meanings of the Dharma and instead speaks to them in irrelevant words and fancy phrases, then he is causing sentient beings to suffer birth, old age, disease, and death, instead offing them health, peace, bliss, and nirvana”

In art, the two great Bodhisattvas Manjushri and Avalokiteshvara — representing widom and compassion respectively — are often depicted with Shakyamuni:

Debate in Buddhist teaching: skillful means

Although this sutra is student-teacher debate, as a learning experience, other Sutras famously depict debates with other spiritual leaders, such as Brahmins — inevitably won by Shakyamuni Buddha. Debate is a time-honored Buddhist teaching method.

“From the very inception of the tradition, debate has figured prominently in Buddhism. Perhaps as a result of the multireligious environment of India in which Buddhism developed, or as a natural outgrowth of the analytical emphasis found in its meditative techniques, critical inquiry into the beliefs and assertions of oneself and others resulted in numerous instances, types, and theories of debates over the long history of Buddhism both in India and in the countries to which the tradition migrated.” — Paul Hackett “Debate” on Oxford Bibliographies [1]

Lama Tsongkhapa (centre) and his two chief disicples. In one famous story, they came to antagonistically debate Lama Tsongkhapa. When they lost, they became his devoted students.

Importance of Debate in Wisdom Traditions

By way of context, in ancient India, it was commonly accepted practice that the loser of a debate must follow the winners. Famously, in Tibet, Lama Tsongkhapa’s two main disciples had original challenged him antagonistically to debate. These great pandits, when they lost, realized they must follow their new teacher Lama Tsonkhapa.

Daniel Purdue, in an excellent feature on Tibetan Debate, wrote:

“In India, debate was so valued that, if you lost a debate with an opponent, you would have to convert to the view of that opponent. If you cannot defeat a view, then you are compelled to accept it.” [2]

Buddha’s miracle of flames and water was a method of “debate.” He didn’t display miracles for the sake of being magical. For more on this Miracle and other miracles of the Buddha, see this Buddha Weekly feature>>

Mahavaipulya Sutra: The Demonstration of the Inconceivable State of Buddhahood Sutra

—Full sutra in English.

Thus have I heard:

Once the Buddha was dwelling in the garden of Anathapindika, in the Jeta Grove near Shravasti, accompanied by one thousand monks, ten thousand Bodhisattva-Mahasattvas, and many gods of the Realm of Desire and the Realm of Form.

At that time, Bodhisattva-Mahasattva Manjusri and the god Suguna were both present among the assembly. The World- Honored One told Manjusri, “You should explain the profound state of Buddhahood for the celestial beings and the Bodhisattvas of this assembly.”

Manjusri said to the Buddha, “So be it, World-Honored One. If good men and good women wish to know the state of Buddhahood, they should know that it is not a state of the eye, the ear, the nose, the tongue, the body, or the mind; nor is it a state of forms, sounds, scents, tastes, textures, or mental objects. World- Honored One, the non-state is the state of Buddhahood. This being the case, what is the state of supreme enlightenment as attained by the Buddha?”

The Buddha said, “It is the state of emptiness, because all views are equal. It is the state of sign-less-ness, because all signs are equal. It is the state of wish-less-ness, because the three realms are equal. It is the state of non-action, because all actions are equal. It is the state of the unconditioned, because all conditioned things are equal.”

Manjusri asked, “World-Honored One, what is the state of the unconditioned?”

The Buddha said, “The absence of thought is the state of the unconditioned.”

Manjusri said, “World-Honored One, if the states of the unconditioned and so forth are the state of Buddhahood, and the state of the unconditioned is the absence of thought, then on what basis is the state of Buddhahood expressed? If there is no such basis, then there is nothing to be said; and since there is nothing to be said, nothing can be expressed Therefore, World-Honored One, the state of Buddhahood is inexpressible in words ”

The Buddha asked, “Manjusri, where should the state of Buddhahood be sought?”

Manjusri answered, “It should be sought right in the defilements of sentient beings. Why, because by nature the defilements of sentient beings are inapprehensible. Realization of this is beyond the comprehension of Sravakas and Pratyekabuddhas; therefore, it is called the state of Buddhahood.”

The Buddha asked Manjusri “Does the state of Buddhahood increase or decreases.”

“It neither increases nor decreases.”

The Buddha asked, “How can one comprehend the basic nature of the defilements of all sentient beings?”

“Just as the state of Buddhahood neither increases nor decreases, so by their nature the defilements neither increase nor decrease.”

The Buddha asked, “What is the basic nature of the defilements?”

“The basic nature of the defilements is the basic nature of the state of Buddhahood. World-Honored One, if the nature of the defilements were different from the nature of the state of Buddhahood, then it could not be said that the Buddha abides in the equality of all things. It is because the nature of the defilements is the very nature of the state of Buddhahood that the Tathágata is said to abide in equality.”

The Buddha asked further, “In what equality do you think the Tathágata abides?”

“As I understand it, the Tathágata abides in exactly the same equality in which those sentient beings who act with desire, hatred, and ignorance abide.”

The Buddha asked, “In what equality do those sentient beings who act with the three poisons abide?”

“They abide in the equality of emptiness, sign-less-ness, and wish-less-ness.”

The Buddha asked, “Manjusri, in emptiness, how could there be desire, hatred, and ignorance?”

Manjusri answered, “Right in that which exists there is emptiness, wherein desire, hatred, and ignorance are also found.”

The Buddha asked, “In what existence is there emptiness?”

“Emptiness is said to exist only in words and language. Because there is emptiness, there are desire, hatred, and ignorance.

The Buddha has said, ‘Monks! Non-arising, non-conditioning, non- action, and non-origination all exist. If these did not exist, then one could not speak of arising, conditioning, action, and origination. Therefore, monks, because there are non-arising, non-conditioning, non-action, and non-origination, one can speak of the existence of arising, conditioning, action, and origination.’ Similarly, World-Honored One, if there were no emptiness, sign- less-ness, or wish-less-ness, one could not speak of desire, hatred, ignorance, or other ideas.”

The Buddha said, “Manjusri, if this is the case, then it must be, as you said. That who abides in the defilements abides in emptiness.”

Manjusri said, “World-Honored One. It a meditator seeks emptiness apart from the defilements, his search will be in vain How could there be an emptiness that differs from the defilements? If he contemplates the defilements as emptiness, he is said to be engaged in right practice.”

The Buddha asked, “Manjusri, do you detach yourself from the defilements or abide in them?”

Manjusri said, “All defilements are equal [in reality]. I have realized that equality through right practice. Therefore, I neither detach myself from the defilements nor abide in them. If a sramaga or Brahmin claims that he has overcome passions and sees other beings as defiled, he has fallen into the two extreme views. What are the two? One is the view of Eternalism, maintaining that defilements exist; the other is the view of nihilism, maintaining that defilements do not exist.

World-Honored One, he who practices rightly sees no such things as self or other, existence or nonexistence. Why? Because he clearly comprehends all dharmas.”

The Buddha asked, “Manjusri, what should one rely upon for right practice?”

“He who practices rightly relies upon nothing.”

The Buddha asked, “Does he not practice according to the path?”

“If he practices in accordance with anything, his practice will be conditioned. A conditioned practice is not one of equality. Why? Because it is not exempt from arising, abiding, and perishing.”

The Buddha asked Manjusri, “Are there any categories in the unconditioned? ”

Manjusri answered, “World-Honored One, if there were categories in the unconditioned, then the unconditioned would be conditioned and would no longer be the unconditioned.”

The Buddha said, “If the unconditioned can be realized by saints, then there is such a thing as the unconditioned; how can you say there are no categories in “Things have no categories, and the saints have transcended categories. That is why I say there are no categories.”

The Buddha asked, “Manjusri, would you not say you have attained saint-hood?”

Manjusri asked in turn, “World-Honored One, suppose one asks a magically produced person, ‘would you not say you have attained sainthood?’ What will be his reply?”

The Buddha answered Manjusri, “One cannot speak of the attainment or non-attainment of a magically produced person.”

Manjusri asked, “Has the Buddha not said that all things are like illusions?”

The Buddha answered, “So I have, so I have.”

“If all things are like illusions, why do you ask me whether or not I have attained sainthood?”

The Buddha asked, “Manjusri, what equality in the three vehicles have you realized?”

“I have realized the equality of the state of Buddhahood.”

The Buddha asked, “Have you attained the state of Buddhahood?”

“If the World-Honored One has attained it, then I have also attained it.”

Thereupon, Venerable Subhuti asked Manjusri, “Has not the Tathágata attained the state of Buddhahood?”

Manjusri asked in turn, “Have you attained anything in the state of Sravaka-hood?”

Subhuti answered, “The liberation of a saint is neither an attainment nor a non-attainment. ”

“So it is, so it is. Likewise, the liberation of the Tathágata is neither a state nor a non-state.”

Subhuti said, “Manjusri, you are not taking care of the novice Bodhisattvas in teaching the Dharma this way.”

Manjusri asked, “Subhuti, what do you think? Suppose a physician, in taking care of his patients, does not give them acrid, sour, bitter, or astringent medicines. Is he helping them to recover or causing them to die?”

Subhuti answered, “He is causing them to suffer and die instead of giving them peace and happiness.”

Manjusri said, “Such is the case with a teacher of the Dharma. If, in taking care of others, he fears that they might be frightened and so hides from them the profound meanings of the Dharma and instead speaks to them in irrelevant words and fancy phrases, then he is causing sentient beings to suffer birth, old age, disease, and death, instead offing them health, peace, bliss, and nirvana”

When this Dharma was explained, five hundred monks were freed of attachment to any dharma, were cleansed of defilements and were liberated in mind; eight thousand devas left the taints of the mundane world far behind and attained the pure Dharma-eye that sees through all dharmas; seven hundred gods resolved to attain supreme enlightenment and vowed: “In the future, we shall attain an eloquence like that of Manjusri.”

Then Elder Subhuti asked Manjusri, “Do you not explain the Dharma of the Sravaka-vehicle to the Sravakas?”

“I follow the Dharmas of all the vehicles.”

Subhuti asked, “Are you a Sravaka, a Pratyekabuddha, or a Worthy One, a Supremely Enlightened One?”

“I am a Sravaka, but my understanding does not come through the speech of others. I am a Pratyekabuddha, but I do not abandon great compassion or fear anything. I am a Worthy One, a Supremely Enlightened One, but I still do not give up my original vows.”

Subhuti asked, “Why are you a Sravaka?”

“Because I cause sentient beings to hear the Dharma they have not.”

“Why are you a Pratyekabuddha?”

“Because I thoroughly comprehend the dependent origination of all dharmas.”

“Why are you a Worthy One, a Supremely Enlightened One?” “Because I realize that all things are equal in the Dharmadhatu ” Subhuti asked. “Manjusri, in what stage do you really abide?”

“I abide in every stage.”

Subhuti asked, “Could it be that you also abide in the stage of ordinary people?”

Manjusri said, “I definitely abide in the stage of ordinary people.” Subhuti asked, “With what esoteric implication do you say so?” “I say so because all dharmas are equal by nature.”

Subhuti asked, “If all dharmas are equal, where are such dharmas as the stages of Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas established?”

Manjusri answered, “As an illustration, consider the empty space in the ten directions. People speak of the eastern space, the southern space, the western space, the northern space, the four intermediate spaces, the space above, the space below, and so forth. Such distinctions are spoken of, although the empty space itself is devoid of distinctions. In like manner, virtuous one, the various stages are established in the ultimate emptiness of all things, although the emptiness itself is devoid of distinctions ”

Subhuti asked, “Have you entered the realization of sainthood and been forever separated from samsara?”

“I have entered it and emerged from it ”
Subhuti asked, “Why did you emerge from it after you entered it?”

Manjusri answered, “Virtuous one, you should know that this is a manifestation of the wisdom and ingenuity of a Bodhisattva. He truly enters the realization of sainthood and becomes separated from samsara; then, as a method to save sentient beings, he emerges from that realization. Subhuti, suppose an expert archer plans to harm a bitter enemy, but, mistaking his beloved son in the wilder-ness for the enemy, he shoots an arrow at him The son shouts, ‘I have done nothing wrong. Why do you wish to harm me?’ At once, the archer, who is swift-footed, dashes toward his son and catches the arrow before it does any harm. A Bodhisattva is like this: in order to train and subdue Sravakas and Pratyekabuddhas, he attains nirvana; however, he emerges from it and does not fall into the stages of Sravakas and Pratyekabuddhas. That is why his stage is called the Buddha- stage. ”

Subhuti asked, “How can a Bodhisattva attain this stage?”

Manjusri answered, “If Bodhisattvas dwell in all stages and yet dwell no-where, they can attain this stage.

“If they can discourse on all the stages but do not abide in the lower stages, they can attain this Buddha-stage.

“If they practice with the purpose of ending the afflictions of all sentient beings, but realize there is no ending in the Dharmadhatu; if they abide in the unconditioned, yet perform conditioned actions; if they remain in samsara, but regard it as a garden and do not seek nirvana before all their vows are fulfilled – then they can attain this stage.

“If they realize ego-less-ness, yet bring sentient beings to maturity, they can attain this stage.”

“If they achieve the Buddha-wisdom yet do not generate anger or hatred toward those who lack wisdom, they can attain this stage.

“If they practice by turning the Dharma-wheel for those who seek the Dharma but make no distinctions among things, they can attain this stage.

“Furthermore, if Bodhisattvas vanquish demons yet assume the appearance of the four demons, they cart attain this stage.”

Subhuti said, “Manjusri, such practices of a Bodhisattva are very difficult for any worldly being to believe.”

Manjusri said, “So it is, so it is, as you say. Bodhisattvas perform deeds in the mundane world but transcend worldly dharmas.”

Subhuti said, “Manjusri, please tell me how they transcend the mundane world.”

Manjusri said, “The five aggregates constitute what we call the mundane world. Of these, the aggregate of form has the nature of accumulated foam, the aggregate of feeling has the nature of a bubble, the aggregate of conception has the nature of a mirage, the aggregate of impulse has the nature of a hollow plantain, and the aggregate of consciousness has the nature of an illusion. Thus, One should know that the essential nature of the mundane world is none other than that of foam, bubbles, mirages, plantains, and illusions; ill it there are neither aggregates nor the names of aggregates, neither sentient beings nor the names of sentient beings, neither the mundane world nor the supra-mundane world. Such a right understanding of the five aggregates is called the supreme understanding. If one attains this supreme understanding, then he is liberated, as he [actually] always has been. If he is so liberated, he is not attached to mundane things. If he is not attached to mundane things, he transcends the mundane world.

“Furthermore, Subhuti, the basic nature of the five aggregates is emptiness. If that nature is emptiness, there is neither ‘I’ nor ‘mine.’ If there is neither ‘I’ nor ‘mine,’ there is no duality. If there is no duality, there is neither grasping nor abandoning. If there is neither grasping nor abandoning, there is no attachment. Thus, free of attachment, one transcends the mundane world.

“Furthermore, Subhuti, the five aggregates belong to causes and conditions. If they belong to causes and conditions, they do not

belong to oneself or to others. If they do not belong to oneself or to others, they have no owner. If they have no owner, there is no one who grasps them. If there is no grasping, there is no contention, and non-contention is the practice of religious devotees. Just as a hand moving in empty space touches no object and meets no obstacle, so the Bodhisattvas who practice the equality of emptiness transcend the mundane world.

“Moreover, Subhuti, because all the elements of the five aggregates merge in the Dharmadhatu, there are no realms. If there are no realms, there are no elements of earth, water, fire, or air; there is no ego, sentient being, or life; no Realm of Desire, Realm of Form or Realm of Formlessness: no realm of the conditioned or realm of the unconditioned; no realm of samsara or realm of nirvana. When Bodhisattvas enter such a domain free of distinctions, they do not abide in anything, though they remain in the midst of worldly beings. If they do not abide in anything, they transcend the mundane world.” When this Dharma of transcending the world was explained, two hundred monks became detached from all dharmas, ended all their defilements, and become liberated in mind. One by one they took off their upper garments to offer to Manjusri, saying, “Any person who does not have faith in or understand this doctrine will achieve nothing and realize nothing.”

Then Subhuti asked these monks, “Elders, have you ever achieved or realized anything?”

The monks replied, “Only presumptuous persons will claim they have achieved and realized something. To a humble religious devotee, nothing is achieved or realized. How, then, would such a person think of saying to himself, ‘This I have achieved; this I have realized’? If such an idea occurs to him, then it is a demon’s deed.”

Subhuti asked, “Elders, according to your understanding, what achievement and realization cause you to say so?”

The monks replied, “Only the Buddha, the World-Honored One, and Manjusri know our achievement and realization. Most virtuous one, our understanding is: those who do not fully know the nature of suffering yet claim that suffering should be comprehended are presumptuous. Likewise, if they claim that the cause of suffering should be eradicated, that the cessation of suffering should be realized and that the path leading to the cessation of suffering should be followed, they are presumptuous. Presumptuous also are those who do not really know the nature of suffering, its cause, its cessation, or the path leading to its cessation, but claim that they know suffering, have eradicated the cause of suffering, have realized the cessation of suffering, and have followed the path leading to the cessation of suffering.

“What is the nature of suffering? It is the very nature of non- arising. The same is true concerning the characteristic of the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. The nature of non-arising is sign-less and unattainable. In it, there is no suffering to be known, no cause of suffering to be eradicated, no cessation of suffering to be realized, and no path leading to the cessation of suffering to be followed. Those who are not frightened terrified, or awestricken upon hearing these Noble Truths are not presumptuous. Those who are frightened and terrified are the presumptuous ones.”

Thereupon, the World-Honored One praised the monks, saying, “Well said well said!” He told Subhuti, “These monks heard Manjusri explain this profound Dharma during the era of Kasyapa Buddha. Because they have practiced this profound Dharma before, they are now able to follow it and understand it immediately. Similarly, all those who hear, believe, and understand this profound teaching in my era will be among the assembly of Maitreya Buddha in the future.”

Then the god Suguga said to Manjusri, “Virtuous one, you have repeatedly taught the Dharma ill this world. Now we beg you to go to the Tushita Heaven. For a long time, the gods there have also been planting many good roots. They will be able to understand the Dharma if they hear it. However, because they are attached to the pleasures of their heaven, they cannot leave their heaven and come to the Buddha to hear the Dharma, and consequently they suffer a great loss. ”

Manjusri immediately performed a miraculous feat that caused the god Suguga and all others in the assembly to believe that they had arrived at the palace of the Tushita Heaven. There they saw gardens, woods, magnificent palaces and mansions with sumptuous tiers of railings and windows, high and spacious twenty- storied towers with jeweled nets and curtains, celestial flowers covering the ground, various wonderful birds hovering ill flocks and warbling, and celestial maidens in the air scattering flowers of the coral tree, singing verses in chorus, and playing merrily.

Seeing all this, the god Suguna said to Manjusri, “This is extraordinary, Manjusri! How have we arrived so quickly at the palace of the Tushita Heaven to see the gardens and the gods here? Manjusri, will you please teach us the Dharma?”

Elder Subhuti told Suguna, “Soil of heaven, you did not leave the assembly or go anywhere. It is Manjushri’s miraculous feat that causes you to see yourself in the palace of the Tushita Heaven.”

The god Suguna said to the Buddha, “How rare, World-Honored One! Manjusri has such a command of samádhi and of miraculous power that in an instant he has caused this entire assembly to appear to be in the palace of the Tushita Heaven.”

The Buddha said, “Son of heaven, is this your understanding of Manjushri’s miraculous power? As I understand it, if Manjusri wishes, he can gather all the merits and magnificent attributes of Buddha-lands as numerous as the sands of the Ganges and cause them to appear in One Buddha-land. He can with one fingertip lift up the Buddha-lands below ours, which are as numerous as the sands of the Ganges, and put them in the empty space on top of the Buddha-lands above ours, which are also as numerous as the sands of the Ganges. He can put all the water of the four great oceans of all the Buddha-lands into a single pore without making the aquatic beings in it feel crowded or removing them from the seas. He can put all the Mount Sumerus of all the worlds into a mustard seed, yet the gods on these mountains will feel that they are still living in their own palaces. He can place all sentient beings of the five planes of existence of all the Buddha- lands on his palm, and cause them to see all kinds of exquisite material objects such as those available in delightful, magnificent countries. He can gather all the fires of all the worlds into a piece of cotton. He can use a spot as small as a pore to eclipse completely every Sun and moon in every Buddha-land. In short, he can accomplish whatever he wishes to do.”

At that time, Papiyan, the Evil One, transformed himself into a monk and said to the Buddha, “World-Honored One, we wish to see Manjusri perform such miraculous feats right now. What is the use of saying such absurd things, which nobody in the world can believe?”

The World-Honored One told Manjusri, “You should manifest your miraculous power right before this assembly.” Thereupon, without rising from his seat, Manjusri entered the Samadhi of Perfect Mental Freedom in Glorifying All Dharmas, and demonstrated all the miraculous feats described by the Buddha.

Seeing this, the Evil One, the members of the assembly, and the god Suguga all applauded these unprecedented decals, saying, “Wonderful, wonderful! Because of the appearance of the Buddha in this world, we now have this Bodhisattva who can perform such miraculous feats and open a door to the Dharma for the world.”

Thereupon, the Evil One, inspired by Manjushri’s awesome power, said, “World-Honored One, how wonderful it is that Manjusri possesses such great, miraculous power! And the members of
this assembly, who now understand and have faith in the Dharma through his demonstration of miraculous feats, are also marvelous. World-Honored One, even if there were as many demons as the sands of the Ganges, they would not be able to hinder these good men and good women, who understand and believe in the Dharma.

“I, Papiyan the Evil One, have always sought opportunities to oppose the Buddha and to create turmoil among sentient beings. Now I vow that, from this day on, I will never go nearer than one hundred leagues away from the place where this doctrine prevails, or where people have faith in, understand, cherish, receive, read, recite, and teach it.

NOTES

[1] Debate in Buddhism, Oxford Bibliographies>>

[2] “Tibetan Buddhist Debate>>

Buddha: How to protect wealth, associate with virtuous friends and relate to your spouse, employer, children: guidance for lay practitioners in Sigalovada Sutta

Josephine Nolan — Fri, 19 May 2023 06:18:01 +0000

It may seem hard to imagine the Peerless One, Shakyamuni Buddha, teaching the more mundane aspects of lay life conduct.

Imagine the Buddha teachings us “financial planning” (really!) — and to relate to our children, employers and spouse! In the Sigalovada, the Conquerer did exactly that, and much more.

Buddha teaching the Dharma. He taught the Dharma for householders and lay people as well as monks and nuns. The Dharma is for all people.

In several Suttas, Buddha offered practical advice for “lay people.” Sigalovada Sutta is one of the most important of teachings for ordinary house holders. This particular Sutra is extremely popular due to its practicality. Here, Buddha goes far beyond the traditional teachings of:

“Killing, stealing, lying, and adultery, these four evils the wise never praise.”

Buddha, in addition to the core teachings and spiritual practice teachings, also guided us in how to relate to our children, employers and spouse! In the Sigalovada, the Buddha teaches for the lay disciple.

The Sutra sometimes nicknamed the “Layperson’s Code,” is guidance from the Conqueror Shakyamuni Buddha on conducting our lives by avoiding fourteen things. For students of Theravada, Mahayana or Vajrayana, there is no difference in this guidance. This is the Teaching of the Buddha.

Using skillful means to teach the householder

In the Sigalovada Sutra, a householder’s son, Sigala, was instructed by his dearly departed father to rise early in the morning and offer to the six quarters — even though he never understood why. In fact, his father, who was a follower of the Buddha Dharma used skillful means to teach his wayward son; he knew that this was the only way to help his son — who wanted nothing to do with Buddha and “recluses — that his dutiful son would seek answers to the seemingly silly practice of offering to the six quarters. (In those times, a son would always follow the last wishes of a father, regardless of how peculiar it might seem.)

In modern times, practice is sometimes the ten minute coffee break on the grass outside the office. More important, is our daily interaction with people and following the guidelines of right livelihood, right speech and right conduct from a lay point of view.

As Sigala’s father expected, the Exalted One, Shakyamuni Buddha, demythologized the six quarters and used this opportunity to teach the entire code of conduct for lay people that leads to the victorious path. Sigala discovers that the “6 directions” are a metaphor for his duty of social responsibility, relationships, and ethics. Buddha began by teaching:

The mother and father are the East,

The Teachers are the South,

Wife and Children are the West,

The friends and associates are the North.

Servants and employees are the Nadir,

the ascetics and Brahmins are the Zenith

Then, Buddha went on to explain how to protect, nourish and grow a healthy and Buddhist-oriented relationship with each of these important relations.

Buddha’s Most Practical Teaching

This teaching is among the most practical and applicable to daily living (if you look past the occasional cultural reference which referred to living in the region and time of the teaching).

Building on what we know are our obligations as lay Buddhists — right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right “samadhi” — Buddha very practically advises us on financial planning and relationships.

Relating to one’s own children or parents is important in Buddhist teachings in the Sigalovada Sutta.

The clarity of the message for the lay practitioner is one of the reasons this is among the most consulted of sutras. Here, Buddha teaches morality from a non-Monk-Nun point of view:

how to manage your wealth and assets (Financial Planning, even down to percentages)
how to associate with virtuous people
how to maintain a good relationship with husband/wife, employers/employees, parents/children.

Imagine — Buddha even taught us how to relate to our employers (or employees).

Relationships also include all sentient beings.

Financial Management? Financial Managers Would Approve

Buddha even taught “financial management” to lay practitioners:

“Catudha vibhaje bhogeekena bhoge bhuñjeyyadvīhi kammaṁ payojecatutthañ ca nidhāpeyyaāpadāsu bhavissati”

Which translates as:

“He divides his wealth into four: one part he should enjoy, with two he invests in his work, and the fourth he should save should there be any misfortune.”

Buddha even advised us to insure against possible disasters. He also taught us to care for the world and others.

Imagine that! Buddha advised us to “invest” (today, we might say in our home, our business, etc) to “save 25%” and to “enjoy 25%.” Ask any financial advisor — Buddha would get a big thumbs up!

Buddha also even advises us to make ourselves “secure against all misfortunes whatsoever, such as may happen by way of fire, water, robbers and bad heirs.” — in other words, insurance!

The Fivefold Offering

Buddha even advises us to: care for relatives, guests, the departed (deceased), the government (taxes) and “Dharma work.” (A 5.41/3:45 f @ SD 2.1; A 4.61,12/2:68 @ SD 37.12)

This “fivefold offering” is part of the “personal enjoyment” portion. It’s important to note that Buddha did not suggest or implement these as “practices” when he referred to taxes and care of relatives. He was basically instructing students to be responsible in their obligations to lay society, their government, and the needy.

Sigalovada Sutta

The Discourse to Sigala

The Layperson’s Code of Discipline

Translated from the Pali by Narada Thera

Thus have I heard:

On one occasion, the Exalted One was dwelling in the Bamboo Grove, the Squirrels’ Sanctuary, near Rajagaha.

Now at that time, young Sigala, a householder’s son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters — the East, the South, the West, the North, the Nadir, and the Zenith.

Then the Exalted One, having robed himself in the forenoon, took bowl and robe, and entered Rajagaha for alms. Now he saw young Sigala worshipping thus and spoke to him as follows:

“Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters — the East, the South, the West, the North, the Nadir, and the Zenith?”

“My father, Lord, while dying, said to me: The six quarters, dear son, you shall worship. And I, Lord, respecting, revering, reverencing and honoring my father’s word, rise early in the morning, and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters.”

“It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble.”

“How then, Lord, should the six quarters be worshipped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshipped in the discipline of the noble.”

“Well, young householder, listen and bear it well in mind; I shall speak.” — “Very good, Lord,” responded young Sigala.

And the Exalted One spoke as follows:

“Inasmuch, young householder, as the noble disciple (1) has eradicated the four vices in conduct, [1] (2) inasmuch as he commits no evil action in four ways, (3) inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these fourteen evil things, covers the six quarters, and enters the path leading to victory in both worlds: he is favored in this world and in the world beyond. Upon the dissolution of the body, after death, he is born in a happy heavenly realm.

(1) “What are the four vices in conduct that he has eradicated? The destruction of life, householder, is a vice and so are stealing, sexual misconduct, and lying. These are the four vices that he has eradicated.”

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

Killing, stealing, lying, and adultery, these four evils the wise never praise.

(2) “In which four ways does one commit no evil action? Led by desire does one commit evil. Led by anger does one commit evil. Led by ignorance does one commit evil. Led by fear does one commit evil. [2]

“But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil.”

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

Whoever through desire, hate or fear,

Or ignorance should transgress the Dhamma,

All his glory fades away

Like the moon during the waning half.

Whoever through desire, hate or fear,

Or ignorance never transgresses the Dhamma,

All his glory ever increases

Like the moon during the waxing half.

(3) “What are the six channels for dissipating wealth which he does not pursue?

(a) “Indulgence in intoxicants which cause infatuation and heedlessness;

(b) sauntering in streets at unseemly hours;

(d) indulgence in gambling which causes heedlessness;

(e) association with evil companions;

(f) the habit of idleness.

(a) “There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness:

(i) loss of wealth,

(ii) increase of quarrels,

(iii) susceptibility to disease,

(iv) earning an evil reputation,

(v) shameless exposure of body,

(vi) weakening of intellect.

(b) “There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:

(i) he himself is unprotected and unguarded,

(ii) his wife and children are unprotected and unguarded,

(iii) his property is unprotected and unguarded,

(iv) he is suspected of evil deeds,[3]

(v) he is subject to false rumors,

(vi) he meets with many troubles.

“He is ever thinking:

(i) where is there dancing?

(ii) where is there singing?

(iii) where is there music?

(iv) where is there recitation?

(v) where is there playing with cymbals?

(vi) where is there pot-blowing?[4]

(d) “There are, young householder, these six evil consequences in indulging in gambling:

(i) the winner begets hate,

(ii) the loser grieves for lost wealth,

(iii) loss of wealth,

(iv) his word is not relied upon in a court of law,

(v) he is despised by his friends and associates,

(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.

(e) “There are, young householder, these six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his friend and companion.

(f) “There are, young householder, these six evil consequences in being addicted to idleness:

“He does no work, saying:

(i) that it is extremely cold,

(ii) that it is extremely hot,

(iii) that it is too late in the evening,

(iv) that it is too early in the morning,

(v) that he is extremely hungry,

(vi) that he is too full.

“Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away.”

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

“One is a bottle friend; one says, ‘friend, friend’ only to one’s face; one is a friend and an associate only when it is advantageous.

“Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.

“The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.

“Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine [5] causes ruin a man.

“Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.

“Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.

“Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.

“Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.

“But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness.”

“These four, young householder, should be understood as foes in the guise of friends:

(1) he who appropriates a friend’s possessions,

(2) he who renders lip-service,

(3) he who flatters,

(4) he who brings ruin.

(1) “In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:

(i) he appropriates his friend’s wealth,

(ii) he gives little and asks much,

(iii) he does his duty out of fear,

(iv) he associates for his own advantage.

(2) “In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:

(i) he makes friendly profession as regards the past,

(ii) he makes friendly profession as regards the future,

(iii) he tries to gain one’s favor by empty words,

(iv) when opportunity for service has arisen, he expresses his inability.

(3) “In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:

(i) he approves of his friend’s evil deeds,

(ii) he disapproves his friend’s good deeds,

(iii) he praises him in his presence,

(iv) he speaks ill of him in his absence.

(4) “In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:

(i) he is a companion in indulging in intoxicants that cause infatuation and heedlessness,

(ii) he is a companion in sauntering in streets at unseemly hours,

(iii) he is a companion in frequenting theatrical shows,

(iv) he is a companion in indulging in gambling which causes heedlessness.”

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,

the friend who renders lip-service,

the friend that flatters,

the friend who brings ruin,

these four as enemies the wise behold,

avoid them from afar as paths of peril.

“These four, young householder, should be understood as warm-hearted friends:

(1) he who is a helpmate,

(2) he who is the same in happiness and sorrow,

(3) he who gives good counsel,

(4) he who sympathizes.

(1) “In four ways, young householder, should a helpmate be understood as a warm-hearted friend:

(i) he guards the heedless,

(ii) he protects the wealth of the heedless,

(iii) he becomes a refuge when you are in danger,

(iv) when there are commitments he provides you with double the supply needed.

(2) “In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:

(i) he reveals his secrets,

(ii) he conceals one’s own secrets,

(iii) in misfortune he does not forsake one,

(iv) his life even he sacrifices for one’s sake.

(3) “In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:

(i) he restrains one from doing evil,

(ii) he encourages one to do good,

(iii) he informs one of what is unknown to oneself,

(iv) he points out the path to heaven.

(4) “In four ways, young householder, should one who sympathizes be understood as a warm-hearted friend:

(i) he does not rejoice in one’s misfortune,

(ii) he rejoices in one’s prosperity,

(iii) he restrains others speaking ill of oneself,

(iv) he praises those who speak well of oneself.”

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who is a helpmate,

the friend in happiness and woe,

the friend who gives good counsel,

the friend who sympathizes too —

these four as friends the wise behold

and cherish them devotedly

as does a mother her own child.

The wise and virtuous shine like a blazing fire.

He who acquires his wealth in harmless ways

like to a bee that honey gathers,[6]

riches mount up for him

like ant hill’s rapid growth.

With wealth acquired this way,

a layman fit for household life,

in portions four divides his wealth:

thus will he friendship win.

One portion for his wants he uses, [7]

two portions on his business spends,

the fourth for times of need he keeps.

“And how, young householder, does a noble disciple cover the six quarters?

“The following should be looked upon as the six quarters. The parents should be looked upon as the East, teachers as the South, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and Brahmins as the Zenith.[8]

“In five ways, young householder, a child should minister to his parents as the East:

(i) Having supported me I shall support them,

(ii) I shall do their duties,

(iii) I shall keep the family tradition,

(iv) I shall make myself worthy of my inheritance,

(v) furthermore I shall offer alms in honor of my departed relatives.[9]

“In five ways, young householder, the parents thus ministered to as the East by their children, show their compassion:

(i) they restrain them from evil,

(ii) they encourage them to do good,

(iii) they train them for a profession,

(iv) they arrange a suitable marriage,

(v) at the proper time they hand over their inheritance to them.

“In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure.

“In five ways, young householder, a pupil should minister to a teacher as the South:

(i) by rising from the seat in salutation,

(ii) by attending on him,

(iii) by eagerness to learn,

(iv) by personal service,

(v) by respectful attention while receiving instructions.

“In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion:

(i) they train them in the best discipline,

(ii) they see that they grasp their lessons well,

(iii) they instruct them in the arts and sciences,

(iv) they introduce them to their friends and associates,

(v) they provide for their safety in every quarter.

“The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure.

“In five ways, young householder, should a wife as the West be ministered to by a husband:

(i) by being courteous to her,

(ii) by not despising her,

(iii) by being faithful to her,

(iv) by handing over authority to her,

(v) by providing her with adornments.

“The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:

(i) she performs her duties well,

(ii) she is hospitable to relations and attendants [10]

(iii) she is faithful,

(iv) she protects what he brings,

(v) she is skilled and industrious in discharging her duties.

“In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure.

“In five ways, young householder, should a clansman minister to his friends and associates as the North:

(i) by liberality,

(ii) by courteous speech,

(iii) by being helpful,

(iv) by being impartial,

(v) by sincerity.

“The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways:

(i) they protect him when he is heedless,

(ii) they protect his property when he is heedless,

(iii) they become a refuge when he is in danger,

(iv) they do not forsake him in his troubles,

(v) they show consideration for his family.

“The friends and associates thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure.

“In five ways should a master minister to his servants and employees as the Nadir:

(i) by assigning them work according to their ability,

(ii) by supplying them with food and with wages,

(iii) by tending them in sickness,

(iv) by sharing with them any delicacies,

(v) by granting them leave at times.

“The servants and employees thus ministered to as the Nadir by their master show their compassion to him in five ways:

(i) They rise before him,

(ii) They go to sleep after him,

(iii) They take only what is given,

(iv) They perform their duties well,

(v) They uphold his good name and fame.

“The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure.

“In five ways, young householder, should a householder minister to ascetics and Brahmins as the Zenith:

(i) By lovable deeds,

(ii) By lovable words,

(iii) By lovable thoughts,

(iv) By keeping open house to them,

(v) By supplying their material needs.

“The ascetics and Brahmins thus ministered to as the Zenith by a householder show their compassion towards him in six ways:

(i) They restrain him from evil,

(ii) They persuade him to do good,

(iii) They love him with a kind heart,

(iv) They make him hear what he has not heard,

(v) They clarify what he has already heard,

(vi) They point out the path to a heavenly state.

“In these six ways do ascetics and Brahmins show their compassion towards a householder who ministers to them as the Zenith. Thus is the Zenith covered by him and made safe and secure.” Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The mother and father are the East,

The Teachers are the South,

Wife and Children are the West,

The friends and associates are the North.

Servants and employees are the Nadir,

the ascetics and Brahmins are the Zenith;

who is fit to lead the household life,

these six quarters he should salute.

Who is wise and virtuous,

gentle and keen-witted,

humble and amenable,

such a one to honor may attain.

Who is energetic and not indolent,

in misfortune unshaken,

flawless in manner and intelligent,

such a one to honor may attain.

Who is hospitable, and friendly,

liberal and unselfish,

A guide, an instructor, a leader,

such a one to honor may attain.

Generosity, sweet speech,

Helpfulness to others,

Impartiality to all,

as the case demands.

These four winning ways make the world go round,

as the linchpin in a moving car.

If these in the world exist not,

neither mother nor father will receive,

Respect and honor from their children.

Since these four winning ways

the wise appraise in every way,

to eminence they attain,

and praise they rightly gain.

When the Exalted One had spoken thus, Sigala, the young householder, said as follows:

“Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see. Even so, has the doctrine been explained in various ways by the Exalted One.

“I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower; as one who has taken refuge from this very day to life’s end.”

Notes

1. Kamma-kilesa, lit., ‘actions of defilement.’

2. These are the four agati, ‘evil courses of action’: chanda, dosa, moha, bhaya.

3. Crimes committed by others.

4. A kind of amusement.

5. The Pali original has here “six causes” as two compound words and one double-term phrase are counted as units.

6. Dhammapada v. 49: “As a bee, without harming the flower, its color or scent, flies away, collecting only the honey…”

7. This portion includes what is spent on good works: gifts to monks, charity, etc.

8. “The symbolism is deliberately chosen: as the day in the East, so life begins with parents’ care; teacher’s fees and the South are the same word: dakkhina; domestic cares follow when the youth becomes man, as the West holds the later daylight; North is ‘beyond’ (uttara), so by help of friends, etc., he gets beyond troubles.” — (Rhys Davids) [

9. This is a sacred custom of the Aryans who never forgot the dead, this tradition is still faithfully observed by the Buddhists of Sri Lanka who make ceremonial offerings of alms to the monks on the eighth day, in the third month, and on each anniversary of the demise of the parents. Merit of these good actions is offered to the departed after such ceremony. Moreover after every punna-kamma (good action), a Buddhist never fails to think of his parents and offer merit. Such is the loyalty and the gratitude shown to parents as advised by the Buddha.

10. lit., ‘the folk around’ (parijana).

SaveSave

“When the mind is undefiled, a happy destination”—Buddha; the 16 Defilements of the Mind, and the Simile of the Cloth: Vitthupama Sutta

Lee Kane — Fri, 19 May 2023 06:02:57 +0000

Shakyamuni Buddha teaching.

Purification of mind is a critical practice in all schools and lineages of Buddhism. In the Vatthupama Sutta [full translation in English below] Buddha explains the concept with the simile of the stained cloth:

“Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected…”

In this important sutta, Buddha explains the 16 defilements of the mind to be purified or remedied. It is notable that “greed” came first on a list of 16 defilements. Why is that? Generally, it is taught that “greed arises first” and that most defilements arise from some form of attachment or greed (abhijjha-visama-lobha).

Although only 16 are listed in this sutta, this is not meant to be a total list. All defilements are included. The 16 are:

1. abhijjha-visama-lobha, covetousness and unrighteous greed

2. byapada, ill will

3. kodha, anger

4. upanaha, hostility or malice

5. makkha, denigration or detraction; contempt

6. palasa, domineering or presumption

7. issa, envy

8. macchariya, jealousy, or avarice; selfishness

9. maya, hypocrisy or deceit

10. satheyya, fraud

11. thambha, obstinacy, obduracy

12. sarambha, presumption or rivalry; impetuosity

13. mana, conceit

14. atimana, arrogance, haughtiness

15. mada, vanity or pride

16. pamada, negligence or heedlessness; in social behavior, this leads to lack of consideration.

Remedies

Ultimately, the Eightfold Path [More on this here>>] is the remedy to the defilements — defilements are the causes of suffering — although there are suttas covering each of the 16. In this sutra, what are the remedies? As explained in sutta, here referring specifically to greed:

“Knowing covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.”

Aside from refraining, some Buddhist methods also include “transformation” — for example, the transformation of desire or anger, a Vajrayana practice. The practice in Mahayana of the Five Buddhas [Feature on the Five Buddhas] is focused on “transformations” of the Five Poisons, which are: anger, attachment, pride, jealousy, and ignorance.

Most remedies include elements such as:

Regret
Faith or complete confidence
Right conduct

Full English translation of the Sutta:

Vatthupama Sutta

The Simile of the Cloth

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks thus: “Monks.” — “Venerable sir,” they replied. The Blessed One said this:

2. “Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled, an unhappy destination [in a future existence] may be expected.

“Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected.

3. “And what, monks, are the defilements of the mind? (1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility…(5) denigration…(6) domineering…(7) envy…(8) jealousy…(9) hypocrisy…(10) fraud…(11) obstinacy…(12) presumption…(13) conceit…(14) arrogance…(15) vanity…(16) negligence is a defilement of the mind.

Buddha teaching the monks.

4. “Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.[4] Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it.

5. “When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;…when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned —

Buddha teaching.

6. — he thereupon gains unwavering confidence in the Buddha [6] thus: ‘Thus indeed is the Blessed One: he is accomplished, fully enlightened, endowed with clear vision and virtuous conduct, sublime, knower of the worlds, the incomparable guide of men who are tractable, the teacher of gods and men, enlightened and blessed.’

7. — he gains unwavering confidence in the Dhamma thus: ‘Well proclaimed by the Blessed One is the Dhamma, realizable here and now, possessed of immediate result, bidding you come and see, accessible and knowable individually by the wise.

8. — he gains unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed One’s disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way; that is to say, the four pairs of men, the eight types of persons; this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.’

9. “When he has given up, renounced, let go, abandoned and relinquished the defilements in part,[7] he knows: ‘I am endowed with unwavering confidence in the Buddha…in the Dhamma…in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.

10. “He knows: ‘I have given up, renounced, let go, abandoned and relinquished the defilements in part’; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.

11. “If, monks, a monk of such virtue, such concentration and such wisdom eats alms-food consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.

“Just as cloth that is stained and dirty becomes clean and bright with the help of pure water, or just as gold becomes clean and bright with the help of a furnace, so too, if a monk of such virtue, such concentration and such wisdom eats alms-food consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.

12. “He abides, having suffused with a mind of loving-kindness one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with loving-kindness, with a mind grown great, lofty, boundless and free from enmity and ill will.

“He abides, having suffused with a mind of compassion…of sympathetic joy…of equanimity one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with equanimity, with a mind grown great, lofty, boundless and free from enmity and ill will.

13. “He understands what exists, what is low, what is excellent,[13] and what escape there is from this whole field of perception.

14. “When he knows and sees in this way, his mind becomes liberated from the canker of sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance. When liberated, there is knowledge: ‘It is liberated’; and he knows: ‘Birth is exhausted, the life of purity has been lived, the task is done, there is no more of this to come.’ Such a monk is called ‘one bathed with the inner bathing.”

15. Now at that time the Brahmin Sundarika Bharadvaja [18] was seated not far from the Blessed One, and he spoke to the Blessed One thus: “But does Master Gotama go to the Bahuka River to bathe?”

“What good, Brahmin, is the Bahuka River? What can the Bahuka River do?”

“Truly, Master Gotama, many people believe that the Bahuka River gives purification, many people believe that the Bahuka River gives merit. For in the Bahuka River many people wash away the evil deeds they have done.”

16. Then the Blessed One addressed the Brahmin Sundarika Bharadvaja in these stanzas:[19]

Bahuka and Adhikakka,
Gaya and Sundarika,
Payaga and Sarassati,
And the stream Bahumati —
A fool may there forever bathe, Yet will not purify his black deeds.

What can Sundarika bring to pass? What can the Payaga and the Bahuka? They cannot purify an evil-doer,
A man performing brutal and cruel acts.

One pure in heart has evermore
The Feast of Cleansing and the Holy Day;

One pure in heart who does good deeds Has his observances perfect for all times.

It is here, O Brahmin, that you should bathe To make yourself a safe refuge for all beings. And if you speak no untruth,
Nor work any harm for breathing things,

Nor take what is not offered,
With faith and with no avarice,
To Gaya gone, what would it do for you? Let any well your Gaya be!

17. When this was said, the Brahmin Sundarika Bharadvaja spoke thus:

“Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms.

18. “I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha. May I receive the first ordination of going forth under Master Gotama, may I receive the full admission!

19. And the Brahmin Sundarika Bharadvaja received the first ordination of going forth under the Blessed One, and he received the full admission. And not long after his full admission, dwelling alone, secluded, diligent, ardent and resolute, the venerable Bharadvaja by his own realization understood and attained in this very life that supreme goal of the pure life, for which men of good family go forth from home life into homelessness. And he had direct knowledge thus: “Birth is exhausted, the pure life has been lived, the task is done, there is no more of this to come.”

And the venerable Bharadvaja became one of the Arhats.

Logic and Analysis: Buddha teaches in Magga-vibhanga Sutta — Analysis of the Noble Eightfold Path

Lee Kane — Wed, 03 May 2023 20:11:25 +0000

The heart of Buddha’s teachings is the Eightfold Path — a prescription for our own personal path to realizations based on positive karmic conduct.

That does not stop the Buddha from analytical logic and debate. After the first teachings, Buddha spent decades teaching the path — a key method of teaching, as demonstrated in the Magga-vibhanga Sutta — and other sutras (suttas) — was analysis.

For decades after Buddha’s enlightenment, he taught day and night to crowds of disciples. His methods of teaching focused on analysis, debate, and example.

Clarity through analysis

Buddha taught with Questions and Answers. He taught with debate. He taught with deconstructive analysis.

The Buddha taught with logic, analysis, and discourse because he understood how we learn as human beings, and he wanted his teachings to be accessible to everyone.

The Buddha believed that through critical thought and careful deliberation, we can unlock the true potential of our minds and achieve enlightenment. Through the practice of analytical meditation — a process of deep contemplation in which we break down complex ideas into their constituent parts so that we can understand them more clearly — we can gain access to the insights for a breakthrough. We can obliterate the habits and actions that create obstacles on the path. In doing so, we can become more mindful and better equipped to navigate through our daily lives with wisdom, compassion, and clarity.

A sculpted relief of Buddha teaching his disciples. The relief is on a stupa in Darjeeling, India.

Don’t take the teachings on faith

Ultimately, Buddha’s teachings — as demonstrated in the Magga-vibhanga Sutta analyzing the Noble Eightfold Path — show us that through careful thought and critical analysis, we can uncover the deeper truths of existence and find lasting peace within ourselves.

Buddha didn’t ask us to believe everything he said. He asked us to think for ourselves. Buddha’s words of wisdom, engage in logical discourse and deconstructive analysis, and dedicate ourselves to the practice of analytical meditation so that we may ultimately achieve enlightenment.

The most often cited sutta focused on “proof” and analysis in Buddha’s teaching is the Kalama Sutta. In it, Buddha said:

“Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher.’ Rather, when you yourselves know that these things are good; these things are not blamable; undertaken and observed, these things lead to benefit and happiness, then and only then enter into and abide in them.”

Buddha is saying that we should not take anything on faith — even the Buddha’s own teachings. We should question everything and think for ourselves. Only when we have critically examined an idea and found it to be true, good, and helpful should we adopt it as our own.

For decades after Buddha’s enlightenment, he taught day and night to crowds of disciples. His methods of teaching focused on analysis, debate and example.

Buddha’s advice is just as relevant today as 2500 years ago

Buddha’s call for questioning authority and thinking for ourselves is just as relevant today as it was 2,500 years ago. In a world where fake news, confirmation bias, and echo chambers are rampant, it is more important than ever that we learn to think for ourselves and engage in critical analysis. If we can do that, Buddha said, we will find true happiness and peace.

How does Buddha demonstrate this in his own teachings? Many of his teachings are in the form of debate. Others, as in the Magga-vibhanga Sutta (in full below), are in the form of logical analysis.

Either way, Buddha asks us to be logical, discerning, and intelligent. He didn’t ask for blind faith. He asked for meaningful dialogue, right conduct and an open mind to his teachings.

Magga-vibhanga Sutta — Analysis of the Noble Eightfold Path

I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “I will teach & analyze for you the noble eightfold path. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “Now what, monks, is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what, monks, is right view?

Knowledge with regard to [or: in terms of] stress, knowledge with regard to the origination of stress, knowledge with regard to the stopping of stress, knowledge with regard to the way of practice leading to the stopping of stress: This, monks, is called right view.

“And what, monks, is right resolve?

Resolve for renunciation, resolve for non-ill will, resolve for harmlessness: This, monks, is called right resolve.

“And what, monks, is right speech?

Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter: This, monks, is called right speech.

“And what, monks, is right action?

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse: This, monks, is called right action.

“And what, monks, is right livelihood?

There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This, monks, is called right livelihood.

“And what, monks, is right effort?

(i) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

(ii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

(iii) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

(iv) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This, monks, is called right effort.

“And what, monks, is right mindfulness?

(i) There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

(ii) He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

(iii) He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

(iv) He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This, monks, is called right mindfulness.

“And what, monks, is right concentration?

(i) There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

(ii) With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

(iii) With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

(iv) With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Video: Stumbling on the Buddha and the Eightfold Path. What would it have been like to stumble on the Buddha as he sat with his first five disciples to “Turn the Wheel of Truth” and the Noble Eightfold Path? Join our editor Lee Kane as imagines the scene — beautifully visualized with a sumptuous video visualization. Come with us now, to that serene scene in Deer Park, and meet the Buddha. Watch and listen in, as he shares his timeless wisdom.

“Magga-vibhanga Sutta: An Analysis of the Path” (SN 45.8), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html .

Amitabha practice: easy, welcoming, and his merits are so vast that all beings can benefit: Amitabha Sutra

Lee Kane — Wed, 03 May 2023 18:06:51 +0000

“When I have attained Buddhahood, if those beings who are in the ten quarters should believe in me with serene thoughts, and should wish to be born in my country, and should have, say, ten times thought of me (or repeated my name) – if they should not be born there, may I not obtain the perfect knowledge; – barring only those who have committed the five heinous crimes, and those who have spoken ill of the good Dharma.”

— Amitabha Sutra

“Namo Amitabha” is a praise chanted in different forms by millions — as a complete practice in itself. He is best known as the Buddha of Compassion. Sometimes he is called the “Buddha of infinite merits” and also “Buddha of Infinite Light.” Amitabha fulfils the “savior” role amongst the Buddhas (together with his spiritual children Avaolokiteshvara and Tara) — this because of his “great vow” in 48 points (see sutra below.) His actual name praise is, in full: “Om Namo Amitabhaya Buddhaya” in Sanskrit. (In Japanese, Namu Amida Butsu)

Amitabha Buddha.

It is this role, as savior, and the simplicity of his vow and practice that empowers Pure Land practitioners. Pure Land Buddhism takes full refuge in Buddha Amitabha, and a primary practice is to praise his name. Some traditions, such as Jodo-shinshu have Amitabha as the sole deity. Yet, Amitabha is a major aspect of all traditions of Mahayana, loved by millions because of his vow and his limitless compassion.

One of his popular labels is is just “Western Buddha.” Amitabha is the warmth of the western red, setting sun — his name literally means “infinite light” — and he is the refuge of many millions of Buddhists. Gautama Buddha (Shakyamuni) is also associated with the west; some scholars directly relate Shakyamuni to Amitabha. [Note: the full shorter verison of the Amitabha Sutra is at the end of this feature.]

Amitabha Buddha is normally visulized as a glowing red body of light. Red symbolizes many things, including: the Padma (Lotus) family, fire, the west, magnetizing deity, Dharma and speech, and compassion/love. Picture from an FPMT centre.

Amitabha: merits so vast, all can benefit

Not only is he practiced by nearly all Mahayana Buddhists, he is the most approachable Buddha for a new Buddhist to practice. In this life, we are conditioned to respond in kind to love and compassion — and Amitabha is the highest form of both. This is why his practitioners tend to display so much love and compassion and faith in Amitabha. Who doesn’t welcome compassion and love in their lives? Other Buddha forms might represent “wisdom” or “healing” or “protection”, but Amitabha is best known as “compassion” and “love.” Of course, Amitabha stands for wisdom, heals and protects — and other Buddhas are equally compassionate — but his “label” is defined by compassion. This was established in his great sutra vows.

His practice is easy and welcoming, and his merits are so vast that all beings can benefit. Everyone can identify with his role as the embodiment of “compassionate love.”

Amitabha is synonymous with Pureland Buddhism because of his great vow. (In this image, Amitabha and the other deities in his Pure Land.) His Pureland, Sukhavati, is where his followers hope to be reborn after death.

He is synonymous with Pure Land Buddhism, because, through his efforts (practice of eons) he created this happy pure land called Sukhavati (literally

Amitabha as visualized in non-Tantric form.

meaning “possessing happiness.”) Because of his meritorious vow, anyone who calls out his name will be reborn into this happy paradise. In modern context, many people think of the pure land as a “mind state” — the peaceful mind of a realized being — rather than as a remote place.

The vow he made, in front of his own Guru (before he was Enlightened) — according to the Larger Sukhavati Vyuha Sutra — was:

“When I have attained Buddhahood, if those beings who are in the ten quarters should believe in me with serene thoughts, and should wish to be born in my country, and should have, say, ten times thought of me (or repeated my name) – if they should not be born there, may I not obtain the perfect knowledge; – barring only those who have committed the five heinous crimes, and those who have spoken ill of the good Dharma.”

The five heinous crimes that would exclude one from Amitabha’s pureland Sukhavati are:

Intenionally killing one’s own father.
Intentionally killing one’s own mother.
Killing an Arhat or Bodhisattva.
Shedding the blood of a Buddha.
Creating a schism within the Sangha (the community of Buddhists).

Otherwise, the practice of calling out Amitabha Buddha’s name at least ten times (especially when dying) is a practice that helps lift our minds to the pure land of Sukhavati.

Amitabha, Lord of the Lotus Family

Amitabha (aka Amita, Amida, Amitayus) is Lord of the Lotus Family and the Sukhavati Pure Land — which literally can mean “happy land”. He is probably the best known of the Enlightened manifestations in Mahayana — aside from Shakyamuni Buddha himself. Amitabha is the primary Buddha in many Pure Land Buddhism schools, and is very important in Vajrayana and Tibetan Buddhism. Second only to Amitabha in popularity would be his spiritual son in the Lotus (Padma) family, Avalokiteshvara (or Guan Yin, Kuanyin, Kannon).

The Lotus (Padma in Sanskrit) family is associated with: west, red, magnetizing, lotus, the “wisdom of discernment”, overcoming the poison of desire and the skanda of perception, Dharma and speech, and fire.

The nine magnetizing deities, from a supplication composed by Jamgön Mipham Gyatso in 1879. Top centre: Amitabha. The full list of magnetizing deities: Dharmakaya Amitabha, Vajradharma, Avalokiteshvara, Padmasambhava, Heruka Hayagriva, Guhyajnana (Vajrayogini), Vajravarahi, Mahadeva, and Kurukulla.

Hayagriva, Heruka aspect of Amitabha Buddha. Though he is wrathful, in fact considered the most wrathful of all deities due to his fiery nature, he still holds the lotus in his hand, emblemic of the Lotus (Padma) family.

The deities of the Padma family (also known as “magnetizing deities), under Amitabha’s gentle care are (with links to more detailed stories):

Amitayus (a form of Amitabha) “Infinite life” and long life instead of “infinite light”
Pandaravasini (Amitabha’s precious wisdom consort)
Avalokiteshvara (Chenrezig, Kuanyin, Guan Yin, Kannon) (More details on Avalokiteshvara here>>)
White Tara (More details on White Tara here>>)
Manjushri (the Buddha of Wisdom) is normally associated with Padma family
Heruka Hayagriva (heroic or wrathful form of Amitabha) (More details on wrathful Hayagriva here>>)
Vajrayayogini / Guhyajnana, the Secret Wisdom Deity (More details on Vajrayogini here>>)
Vajradharma (a highest yoga Tantra deity representing Enlightened Speech)
Padmasambhava (according to Tantra, he is an emanation of Amitabha and Avalokiteshvara) (See this story with teachings from the Lotus Born>>)
Vajravarahi (Red Dakini queen)
Kurukulla (sometimes spelled Kurukulle): an enlightened form of discerning wisdom, a fierce form of Tara
Green Tara (She is actually part of Amoghisiddi’s Karma (action) family as consort, but she is an aspect/emanation of Avaolokiteshvara and her teacher is Amitabha, making her a member of “both” families: Padma and Karma). (More details on Green Tara here>>)

Most of the red deities in Tantra are “magnetizing” deities and would be considered, at least, connected to the Padma Lotus family of Amitabha. For example, the practice of the Great Cloud of Blessings composed by Jamgön Mipham Gyatso in 1879 supplicates and honours most of the Buddhas listed above, specifically: Dharmakaya Amitabha, Vajradharma, Avalokiteshvara, Padmasambhava, Heruka Hayagriva, Guhyajnana (Vajrayogini), Vajravarahi, Mahadeva, and Kurukulla.

Amitabha in his pureland in the Chinese style.

What’s in a name?: compassion and Dharma

Amitabha.

Although all Buddhas have the same realizations and essence, the Padma family — the Lotus deities of the west — represent the speech and Dharma, and also the compassion of all the Buddhas. Of the three jewels — Buddha, Dharma and Sangha — the sutras indicate Dharma is the most important. The teachings help us progress on the Bodhisattva’s compassionate path to Enlightenment for the benefit of all beings.

Because of Amitabha’s infinite merits and compassion, simply calling out his name is enough to draw his infinite life. Repeated recitation of his name praise (known as nianfo in Chinese and nembutsu in Japanese) — or his mantras — can help his devotee be reborn in Sukhavati Pure Land. In different languages, these name praises (Romanized) are:

Namo Amitabhaya Buddhaya (pronounced Ah-me-tah-byah-ya) in Sanskrit
Namo Emituofo in Mandarin Chinese
Namo Amituofo in Cantonese Chinese
Namu Amida Butsu in Japanese (in Jodo Shinzu, sometimes Na man da bu)
Namu Amita Bul in Korean

Why do some schools consider the name praise repetition a complete practice (aside from sutra instructions)? To get to the essence of why requires a full discussion of Emptiness and Dependent Origination and labels, which is fundamental Mahayana Buddhist understanding. For simplicity, until we Enlightenment, labels define qualities and have significant power (imprints) on our minds. If we label a car a Toyota, it becomes a Toyota; otherwise it is just a few thousand auto parts.

Calling out Amitabha’s name is to identify with and call out for the blessings of what that label signifies — Compassion, Infinite Merit, Virtue, Infinite Light, Dharma, Happiness in Sukhavati, Long life, and so on. But, not just “small c” compassion; Amitabha literally IS the Compassion of all the Buddhas — in essence, the compassion of the universe. We are connecting with universal Compassion, Happiness, and so on, not just a little one-on-one compassion.

What’s in an appearance?

Amitabha’s appearance, as we visualize him, reveals 84,000 auspicious marks and virtues — symbolic of his infinite virtues. He is among the most recognizable, similar to Shakyamuni in many aspects. He appears as a monk (in his main form) with huis hands in the meditation mudra: thumbs touching, fingers laid on top of each other. (Shakyamuni Buddha is normally similar, but normally shown with the “earth touching mudra”.)

In Vajrayana, or Tibetan Buddhism, Amitabha’s relationship with speech (Dharma), the west, and compassion are symbolized by the colour red. We would visualize this as a “body of red light” — not of flesh and bone. He can be visualized with or without his Wisdom Consort Pandaravasini. He is often visualized with hit two main disciples: Avalokiteshvara to the right (Buddha of Compassion) and Vajrapani to the left (Buddha of Power). The Panchen Lamas and the Shamarpas are considered to be emanations of Amitabha, in the same way the Dalai Lama is considered to be an emanation of Avalokiteshvara.

Amitabha is associated with the west.

Why Western Buddha?

Direction is typically a symbol, since Buddha’s do not exist singularly in a specific direction or place. As a symbol, Amitabha is associated with the West in all traditions. This is because his pure land is symbolically placed in the West — the land of happiness (Western Pureland named Sukhavati). Ancient tradition associated the passing of life into the west. Traditionally, when we die, if we practiced Amitabha, we would, depending on our karma, be born into this happy Western Pureland to continue our practice and receive teachings — or, we would be reborn. Also significant are the red colour of the western setting sun and other factors.

Amaitayus is a form of Amitabha. He is visualized in princely atire and crown (instead of a monk) and his practice is for “long life.” Amitayus translates as “Infinite Life.”

Mantra of Amitabha

His mantra is particularly effective — and those of any Lotus family deity — because they literally embody the “speech of all the Buddhas.” No initiation or empowerment or permission is needed to chant or benefit from this all-encompassing compassionate Buddha.

Beautiful chanting of Om Ami Dewa Hrih, the mantra of Amitabha:

His simple is often the first one given by Buddhist teachers. His main mantra, in Sanskrit, is:

Om Amitabha Hrih

Pronounced: Ohm Ah-me-tah-bah Hree (with the H “aspirated”)

In Tibetan this is often modified as:

Om Ami Deva Hrih

Om Ami Dewa Hrih

In Shingon Buddhism, the mantra is often chanted as:

On amirita teizei kara un

Also, the name praises, listed above, are mantric in nature, and can be chanted repetitively to invite the merit of Amitabha into your life.

Statue of Amitabha.

Practicing Amitabha

Although the name praise alone is a complete practice, if you wish to seriously engage in meditating on this meritorious and compassionate Buddha, a simple practice would include the necessary elements of Mahayana practice:

Refuge, stated out loud, such as: “I take refuge in the Three Jewels: Buddha, Dharma and Sangha”
Bodhichitta aspiration, such as “I will attain Enlightenment for the benefit of all beings.”
(Optionally) the Four Immeasurables: “ May all beings have happiness and the cause of happiness. May they be free of suffering and the cause of suffering. May they never be disassociated from the supreme happiness which is without suffering. May they remain in the boundless equanimity, free from both attachment to close ones and rejection of others.”
Offering (not necessarily physical — your practice is an offering: or a simple candle, or bowl of water) (For more elaborate offerings see our story on Water Bowl offerings>> https://buddhaweekly.com/buddhist-water-bowl-offerings-as-an-antidote-to-attachment/
Visualize the Buddha as described above (or as given by your teacher) normally as a monk, seated in meditation, a body of red light.
Chant the mantra (108 times is traditional)
Dedicate the merit: “I dedicate the merit of this practice to the cause for enlightenment for all beings.” (For a video on why “dedicating merit” is critical, see>>)

There are also very advanced practices, such as Powa, and Amitayus long-life practices, which do require guidance of a teacher and initiation.

The Five Buddhas: from left to right Ratnasambhava (gold), Akshobya (blue), Vairochana (white), Amitabha (red), and Amoghisiddi (green).

Dhyani Buddhas

In the cosmic world of deities, there are five Dhyani Buddhas, heading up five Buddha families (we’ve covered this in separate stories). The colour of the Buddhas is significant: white (body), red (speech), blue (mind), green (action or karma) — Amitabha and his family are red. Amitabha known as the Buddha of Discriminating Awareness Wisdoms. Amitabha is always associated with the west in all schools, although some of the other Dhyani Buddhas transpose from school-to-school based on symbolism and teachings. The five Dhyani Buddhas are:

Vairochana
Amitabha
Akshobhya
Amoghisiddhi
Ratnasambhava

Meanwhile, in the more intensely visualized Vajrayana schools, Amitabha has countless manifestations, peaceful and wrathful. All of the “red” deities (the symbolic colour of the Lotus/Padma family) could be thought of as manifestations or emanations of Amitabha, including: Amitayas (Buddha of Infinite Life), Chenrezig (Avalokiteshvara) and all his emanations, Hayagriva (the most wrathful manifestation) and countless others. All of these emanations represent the compassion of the Lotus family, and also the Speech of the Buddhas (Dharma).

Amitabha, Buddha of Infinite light, appearing to a practitioner in dream form.

Sutra teachings

There are many sutras that mention Amitabha, and three canonical Mahayana sutras that focus on his doctrines and practice:

Infinite Life Sutra
Amitabha Sutra (short version in full below)
Amitayurdhyana Sutra

Video animation of Buddha speaking the Amitabha Sutra with subtitles in English:

Amitabha Sutra

The smaller Sukhavati-Vyuha

Thus have I heard: Once the Buddha was dwelling in the Anathapindada Garden of Jetavana in the country of Shravasti together with a large company of Bhikshus of twelve hundred and fifty members. They were all great Arhats, well known among people, (to wit): Shariputra the elder, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Aniruddha, etc., all great Shravakas [lit. disciples]; and with many Bodhisattva-Mahasattvas, (such as), Manjushri, Prince of the Lord of Truth, Bodhisattva Ajita, Bodhisattva Gandhahastin, Bodhisattva Nityodyukta, etc., all great Bodhisattvas; and also with a large company of innumerable devas, (such as) Shakrodevanam-Indra, etc.
Then the Buddha addressed Shariputra, the elder, and said, ‘Beyond a hundred thousand kotis of Buddha-lands westwards from here, there is a world named Sukhavati. In that world there is a Buddha, Amita(-ayus) by name, now dwelling and preaching the law. Shariputra, why is that country named Sukhavati? The living beings in that country have no pains, but receive pleasures only. Therefore, it is called Sukhavati.
‘Again, Shariputra, in the land Sukhavati (there are) seven rows of balustrades, seven rows of fine nets, and seven rows of arrayed trees; they are all of four gems and surround and enclose (the land). For this reason the land is called Sukhavati.
‘Again, Shariputra, in the land Sukhavati there are lakes of the seven gems, in which is filled water with the eight meritorious qualities. The lake-bases are strewn with golden sand, and the stairs of the four sides are made of gold, silver, beryl, and crystal. On land there are stories and galleries adorned with gold, silver, beryl, crystal, white coral, red pearl and diamond [lit. agate]. The lotus-flowers in the lakes, large as chariot wheels, are blue-colored with blue splendor, yellow-colored with yellow splendor, red-colored with red splendor, white-colored with white splendor, and (they are all) the most exquisite and purely fragrant. Shariputra, the land Sukhavati is arrayed with such good qualities and adornments.

‘Again, Shariputra, in that Buddha-land there are heavenly musical instruments always played on; gold is spread on the ground; and six times every day and night it showers Mandarava blossoms. Usually in the serene morning lit. dawn] all of those who live in that land fill their plates with those wonderful blossoms, and (go to) make offering to a hundred thousand kotis of Buddhas of other regions; and at the time of the meal they come back to their own country, and take their meal and have a walk. Shariputra, the Sukhavati land is arrayed with such good qualities and adornments.
‘And again, Shariputra, in that country there are always various wonderful birds of different colors, — swan, peacock, parrot, Chari, Kalavinka and the bird of double-heads [lit. double-lives]. Six times every day and night all those birds sing in melodious tune, and that tune proclaims the Five Virtues [lit. organs], the Five powers, the Seven Bodhi-paths, the Eight Noble Truths, and other laws of the kind. The living beings in that land, having heard that singing, all invoke the Buddha, invoke the Dharma, and invoke the Sangha. Shariputra, you should not think that these birds are in fact born as punishment for sin. What is the reason? (Because), in that Buddha-land there exist not the Three Evil Realms. Shariputra, in that Buddha-land there are not (to be heard) even the names of the Three Evil Realms. How could there be the realms themselves! All those birds are what Buddha Amitayus miraculously created with the desire to let them spread the voice of the Law. Shariputra, (when) in that Buddha-land a gentle breeze happens to blow, the precious trees in rows and the begemmed nets emit a delicate enrapturing tune, and it is just as if a hundred thousand musical instruments played at the same time. Everybody who hears that music naturally conceives the thought to invoke the Buddha, to invoke the Dharma, and to invoke the Sangha. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.
‘Shariputra, what do you think in your mind, for what reason that Buddha is called Amita(-abha)? Shariputra, the light of that Buddha is boundless and shining without impediments all over the countries of the ten quarters. Therefore he is called Amita(-abha). Again, Shariputra, the life of that Buddha and of his people is endless and boundless in Asamkhya-kalpas, so he is named Amita(-ayus). Shariputra, since Buddha Amitayus attained Buddhahood, (it has passed) now ten Kalpas. Again, Shariputra, that Buddha has numerous Shravakas or disciples, who are all Arhats and whose number cannot be known by (ordinary) calculation. (The number of) Bodhisattvas (cannot be known) also. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.
‘Again, Shariputra, the beings born in the land Sukhavati are all Avinivartaniya. Among them is a multitude of beings bound to one birth only; and their number, being extremely large, cannot be expressed by (ordinary) calculation. Only can it be mentioned in boundless Asamkhya-kalpas. Shariputra, the sentient beings who hear (this account) ought to put up their prayer that they may be born into that country; for they will be able to be in the same place together with those noble personages. Shariputra, by means of small good works [lit. roots] or virtues no one can be born in that country.
‘Shariputra, if there be a good man or a good woman, who, on hearing of Buddha Amitayus, keeps his name (in mind) with thoughts undisturbed for one day, two days, three days, four days, five days, six days, or seven days, that person, when about to die, (will see) Amitayus Buddha accompanied by his holy host appear before him; and immediately after his death, he with his mind undisturbed can be born into the Sukhavati land of Buddha Amitayus. Shariputra, as I witness this benefit, I say these words; Every being who listens to this preaching ought to offer up prayer with the desire to be born into that country.
‘Shariputra, as I now glorify the inconceivable excellences of Amitayus Buddha, there are also in the Eastern quarters Buddha Akshobhya, Buddha Merudhvaja, Buddha Mahameru, Buddha Meruprabhasa, Buddha Manjughosha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words; All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
‘Shariputra, in the Southern worlds there are Buddha Candrasuryapradipa, Buddha Yacahprabha, Buddha Maharciskandha, Buddha Merupradipa, Buddha Anantavirya, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
‘Shariputra, in the Western worlds there are Buddha Amitayus, Buddha Amitalakshana, Buddha Amitadhvaja, Buddha Mahaprabha, Buddha Mahanirbhasa, Buddha Ratnala kshana, Buddha Shuddharashmiprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
‘Shariputra, in the Northern worlds there are Buddha Arciskandha, Buddha Vaishvanaranirghosha, Buddha Dushpradharsha, Buddha Adityasambhava, Buddha Jaliniprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
‘Shariputra, in the Nadir worlds there are Buddha Simha, Buddha Yacas, Buddha Yashaprabhava, Buddha Dharma, Buddha Dharmadhvaja, Buddha Dharmadhara, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
‘Shariputra, in the Zenith words there are Buddha Brahmaghosha, Buddha Nakshatraraja, Buddha Gandhottama, Buddha Gandhaprabhasa, Buddha Maharciskandha, Buddha Ratnakusumasampushpitagatra, Buddha Salendraraja, Buddha Ratnotpalashri, Buddha Sarvarthadarsha, Buddha Sumerukalpa, and Buddhas as many as the sands of the River Ganges^1, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
‘Shariputra, what do you think in your mind, why it is called the Sutra approved and protected by all the Buddhas? Shariputra, if there be a good man or a good woman who listens to those Buddhas’ invocation of the name (of Buddha Amitayus) and the name of this Sutra, that good man or woman will be protected by all the Buddhas and never fail to attain Anuttara-samyaksambodhi. For this reason, Shariputra, all of you should believe in my words and in what all the Buddhas proclaim. Shariputra, if there are men who have already made, are now making, or shall make, prayer with the desire to be born in the land of Buddha Amitayus, they never fail to attain Anuttara-samyaksambodhi, and have been born, are now being born, or shall be born in that country. Therefore, Shariputra, a good man or good woman who has the faith ought to offer up prayers to be born in that land.
‘Shariputra, as I am now praising the inconceivable excellences of those Buddhas, so all those Buddhas are magnifying the inconceivable excellences of myself, saying these words: Shakyamuni, the Buddha, has successfully achieved a rare thing of extreme difficulty; he has attained Anuttara-samyaksambodhi in the Saha world in the evil period of five corruptions — Corruption of Kalpa, Corruption of Belief, Corruption of Passions, Corruption of Living Beings, and Corruption of Life; and for the sake of all the sentient beings he is preaching the Law which is not easy to accept. Shariputra, you must see that in the midst of this evil world of five corruptions I have achieved this difficult thing of attaining Anuttara-samyaksambodhi, and for the benefit of all the beings I am preaching the Law which is difficult to be accepted. This is how it is esteemed as (a thing of) extreme difficulty.’

The Buddha having preached this Sutra, Shariputra and Bhikshus, and Devas, men, Asuras, etc., of all the worlds, who have listened to the Buddha’s preaching, believed and accepted with joy, made worship, and went away.

11 essential subjects for meditation according to The Sutra on the Eight Realizations

Josephine Nolan — Thu, 27 Apr 2023 06:59:56 +0000

The vital importance of awareness of impermanence, the nature of suffering, attachment, dissatisfaction, ignorance and laziness are emphasized by the Buddha in the short Sutra on the Eight Realizations (full translation below with some of the commentary by Venerable Thich Nhat Hanh.)

The Sutra on the Eight Realizations is one of the most important of the Pali Suttas as “it contains eleven essential subjects for meditation,” writes the most Venerable Master Thich Nhat Hanh in a commentary on the Sutra.

Shakyamuni Buddha teaching.

“Awareness” of these eight realizations is at the heart of Buddhist practice and meditations. The eight all-important realizations are:

Awareness that the world is impermanent
Awareness that desire brings more suffering
Awareness that the human mind is never satisfied
Awareness that laziness is the cause of all setbacks in practice
Awareness that ignorance is the cause of endless cycles of suffering birth and death
Awareness that poverty creates more hatred and anger, which in turn causes more hatred and anger
Awareness that all five categories of desire lead to difficulties
Awareness of the suffering of others — and the great vow to help others to attain release and joy.

The beloved Zen Teacher Thich Nhat Hanh, known around the world as a peace activist and a teacher.

Commentary by Thich Nhat Hanh

THE ORIGIN OF THE SUTRA

This sutra was translated from Pali to Chinese by the Parthian monk, An Shih Kao (Vietnamese: An The Cao), at the Lo Yang Center in China during the later Han Dynasty, 140-171 A.D. It is not certain if the Pali version is extant. The ancient form of this sutra is the culmination of several smaller works combined, just like the Forty-two Chapters Sutra and the Sutra on the Six Paramitas. This sutra is entirely in accord with both the Mahayana and Theravada traditions.

Each of the eight items discussed can be a subject of meditation, and each of these subjects can be further divided. Although the form of the sutra is simple, its content is extremely profound and marvelous. The Sutra on the Eight Realizations of the Great Beings is not an analysis of anything. It is a realistic and effective approach to meditation.

THE CONTENT OF THE SUTRA

The Sutra on the Eight Realizations of the Great Beings contains eleven essential subjects for meditation. I will discuss these subjects along with the eight realizations.

1. The first realization explains and clarifies the four basic subjects of Buddhist meditation: (a) impermanence, (b) suffering, (c) no-self, and (d) impurity. We must always remember and meditate on these four principles of reality. As mentioned in the sutra, if someone meditates on these facts, he or she will gradually be released from samsára, the round of birth and death.

a. Impermanence – the impermanent nature of all things: From moment to moment, all things in this world, including human life, mountains and rivers, and political systems, are in constant transformation. This is called impermanence in each moment. Everything passes through a period of birth, maturity, transformation, and destruction. This destruction is called impermanence in each cycle. To see the impermanent nature of all things, we must examine this closely. Doing so will prevent us from being imprisoned by the things of this world.

b. Suffering – the emptiness of all things: The ancient people of India said that all things are composed of four elements: earth, air, water, and fire. Acknowledging this, Buddhas and Bodhisattvas understand that when there is a harmonious relationship among the four elements, there is peace. When the four elements are not in harmony, there is suffering. Because all things are created by a combination of these elements, nothing can exist independently or permanently. All things are impermanent. Consequently, when we are caught up in the things of the world, we suffer from their impermanent nature. And since all things are empty, when we are caught by things, we also suffer from their emptiness. Awareness of the existence of suffering leads us to begin to practice the way of realization. This is the first of the Four Noble Truths.8 When we lose awareness of and do not meditate on the existence of suffering in all things, we can easily be pushed around by passions and desires for worldly things, increasingly destroying our lives in the pursuit of these desires. Only by being aware of suffering can we find its cause, confront it directly, and eliminate it.

c. Selflessness – the nature of our bodies: Buddhism teaches that human beings are composed of five aggregates, called skandhas in Sanskrit. If the form created by the four elements is empty and without self, then human beings, created by the unification of the five skandhas, must also be empty and without self. Human beings are involved in a transformation process from second to second, minute to minute, and continually pass through the impermanence in each moment. By looking very deeply into the five skandhas, we can experience the selfless nature of our bodies, our passage through birth and death, and emptiness. Thereby destroying the illusion that our bodies are permanent. In Buddhism, no self is the most important subject for meditation. By meditating on no self, we can break through the barrier between self and other. Since we are no longer separate from the universe, a completely harmonious existence with the universe is created. We see that all other human beings exist in us and that we exist in all other human beings. We see that the past and the future are contained in the present moment, and we can penetrate and be completely liberated from the cycle of birth and death. Modern science has also discovered the truth of the selfless nature of all things. In the following paragraph written by the British biologist Lyall Watson, we can see the truth of no self through the eyes of a scientist. Lyall Watson is not a student of Buddhism, but his approach corresponds entirely with the principles of dependent origination and no self. Scientists, who meditate continuously on the selfless nature of their own bodies and minds, as well as the selfless nature of all things, will one day easily attain enlightenment.

Shakyamuni Buddha teaching.

d. Impurity- the nature of our bodies and minds: Impurity means the absence of an immaculate state of being, one that is neither holy nor beautiful. From the psychological and physiological standpoint, human beings are impure. This is not negative or pessimistic, but an objective perspective on human beings. If we examine the constituents of our bodies from the hair on our head to the blood, pus, phlegm, excrement, urine, the many bacteria dwelling in the intestines, and the many diseases present waiting for the opportunity to develop, we can see clearly that our bodies are quite impure and subject to decay. Our bodies also create the motivation to pursue and attempt to satisfy our desires and passions. That is why the sutra regards the body as the place where misdeeds gather. Let us now consider our psychological state. Since we are unable to see the truth of impermanence, suffering, and the selfless nature of all things, our minds often become the victims of greed and hatred, and we act wrongly. So the sutra says, “The mind is the source of all confusion.”

2. “More desire brings more suffering” is the basis of the second realization. Most people define happiness as the satisfaction of all desires. There are five types of desire. (9) These desires are boundless but our ability to realize them is not, and unfulfilled desires always create suffering. When desires are only partially fulfilled, we continue to pursue their complete fulfillment, and we create more suffering. Even when a desire is fulfilled, we suffer when its fulfillment terminates. It is only after we become completely exhausted from this incessant pursuit that we begin to realize the extent to which we were caught in the insatiable net of desires and passions. Then we can realize that true happiness is really a peaceful state of body and mind, and this can only exist when our desires are few. Having few desires and not seeking fulfillment through the pursuit of the five desires are great steps towards liberation.

3. Knowing how to feel satisfied with few possessions destroys desire and greed. This means being content with material conditions that allow us to be healthy and strong enough to practice the Way. This is an effective way to cut through the net of passions and desires, attain a peaceful state of body and mind, have more time to help others, and be free to realize the highest goal–the development of concentration and understanding to attain realization. Knowing how to feel satisfied with few possessions helps us avoid buying unnecessarily and becoming part of an economic system that exploits others, and it enables us to decrease our involvement in the pollution of our environment.

4. Diligent practice destroys laziness. After we cease looking for joy in desires and passions and know how to feel satisfied with few possessions, we must not be lazy, letting days and months slip by neglectfully. Great patience and diligence are needed day and night to continually develop our concentration and understanding–the endeavor of self-realization. We must use all of our time to meditate on the four truths of impermanence, suffering, selflessness, and impurity, the first four subjects of meditation. We must penetrate deeply into the profound meaning of The Four Foundations of Mindfulness, 10 practicing, studying, and meditating on the postures and cycles (becoming, maturing, transformation, and destruction) of our bodies, as well as our feelings, sensations, mental formations, and consciousness. We should read sutras and other writings, which explain meditation–correct sitting and controlling the breath, such as The Satipatthána Sutta and The Maha Prajna Paramita Heart Sutra. We have to follow the teachings of these sutras and practice them in an intelligent way, choosing the methods which best apply to our own situation. As necessary, we can modify the methods suggested in order to accommodate our own needs. Our energy must also be regulated until all the basic desires and passions–greed, anger, narrow-mindedness, arrogance, doubt, and preconceived ideas–are uprooted. At this time we will know that our bodies and minds are liberated from the imprisonment of birth and death, the five skandhas, and the three worlds.

5. Concentration and understanding destroy narrow-mindedness. Among the basic desires and passions, narrow-mindedness has the deepest roots. When these roots are loosened, all other desires and passions–greed, anger, doubt, and preconceived ideas–are also uprooted. Knowing this, we can make a great effort to meditate on the truths of impermanence, no self, and the dependent origination of all things. Once the roots of ignorance are severed, we can not only liberate ourselves, but also teach others to break through the imprisonment of birth and death.

The first four subjects of meditation are to help us attain liberation. The next four subjects have the aim of helping others attain liberation, thus clearly and solidly uniting Theravada and Mahayana Buddhist thought.

6. When practicing generosity, we should consider everyone equal. Some people think that they can only practice generosity if they are wealthy. This is not true. Some people who are very wealthy do practice generosity, but many give alms with the aim of gaining merit, profiting, or pleasing others. People whose lives are grounded in compassion are seldom rich, because they share whatever they have with others. They are not willing to enrich their lives financially at the cost of others’ poverty. Many people misunderstand the Buddhist expression “practicing generosity” to mean when casually giving five or ten cents to a beggar on the street. In fact, the practice of generosity is even more beautiful than that. It is both modest and grand.

Practicing generosity means to act in a way that will help equalize the difference between the wealthy and the impoverished. Whatever we do to ease human suffering and create social justice can be considered practicing generosity. This is not to say that we must become active in any political system. To engage in partisan political action that leads to a power struggle among opposing parties and causes death and destruction is not what we mean by practicing generosity. Practicing generosity is the first of the six paramitas.11 Paramita means to help others reach the other shore, the shore of liberation from sickness, poverty, hunger, ignorance, desires and passions, and birth and death.

How can a person practicing “knowing how to feel satisfied with few possessions” also practice generosity? It is by living simply. Almost everyone who spends his or her life serving and helping others, sacrificing himself or herself for the sake of humanity, lives simply. If they live their lives worrying about making money and gaining merit, how can they practice generosity? Mahatma Gandhi lived a very simple life; nevertheless his merit helping humanity and saving human beings was immeasurable. There are thousands of people among us who live very simply, while being very helpful to many, many others. They do not have as large a reputation as Gandhi, but their merit is no less than his. It is enough for us just to be a little more attentive and aware of the presence of people like these. They do not practice generosity by giving money, which they do not possess, but rather by giving their time, energy, love, and care–their entire lives.

Practicing generosity in a Buddhist context means not to discriminate against anyone. Even though among the poor and destitute there are cruel persons and kind persons, we must not exclude the cruel ones from our practice. Because poverty brings anger and hatred, poor people are more inclined to create evil. As the sutra states, “Bodhisattvas consider everyone, friends and enemies alike, as equal. They do not condemn anyone’s past wrongdoings, nor do they hate even those who are presently doing evil” This expresses the spirit of Mahayana Buddhism. Poverty creates anger, hatred, and wrongdoings. If we teach Buddhist philosophy through lectures, but do not practice generosity to ease the suffering of others, we have not yet attained the essence of Buddhism. We should practice generosity with compassion and not disdain, without discriminating against people who, because of their poverty, have caused anger and hatred.

7. While living in society, we should not be defiled by it. We must live in harmony with society in order to help others, without being caught by the five desires, living like the lotus flower, which blooms in the mud and yet remains pure and unstained. Practicing the way of liberation does not mean avoiding society, but helping in it. Before our capacity to help becomes strong and solid, we may be defiled by living in society. For this reason, Bodhisattvas meditate on the detrimental nature of the five desires and firmly decide to live simply in order to practice generosity without discrimination. Thus, living in society and not being stained by it is to practice the six paramitas.

8. We should create in ourselves the firm decision to help others. We must make a deep and solemn vow to overcome the difficulties, dangers, and suffering that may occur while helping others. Since the suffering in society is limitless, the willingness and devotion to practice the way of helping others must also be limitless. Thus, the Mahayana spirit is an endless source of energy, which inspires us to practice generosity without discrimination. With the Mahayana spirit, we can withstand the many challenges and humiliations encountered in society and be able to continue to practice the Way.

This will bring great happiness to others. Only with the Mahayana spirit can we realize the following topics taught by the Po Lun San Mei Lu (Vietnamese: Bao Vuong Tam Muoi Sastra):

1. While meditating on the body, do not hope or pray to be exempt from sickness. Without sickness, desires and passions can easily arise.
2. While acting in society, do not hope or pray not to have any difficulties. Without difficulties, arrogance can easily arise.

3. While meditating on the mind, do not hope or pray not to encounter hindrances. Without hindrances, present knowledge will not be challenged or broadened.

4. While working, do not hope or pray not to encounter obstacles. Without obstacles, the vow to help others will deepen.

5. While developing a plan, do not hope or pray to achieve success easily. With easy success, arrogance can easily arise.

6. While interacting with others, do not hope or pray to gain personal profit. With the hope for personal gain, the spiritual nature of the encounter is diminished.

7. While speaking with others, do not hope or pray not to be disagreed with. Without disagreement, self-righteousness can flourish.

8. While helping others, do not hope or pray to be paid. With the hope of remuneration, the act of helping others will not be pure.

9. If you see personal profit in an action, do not participate in it. Even minimal participation will stir up desires and passions.

10. When wrongly accused, do not attempt to exonerate yourself. Attempting to defend yourself will create needless anger and animosity.

11. The Buddha spoke of sickness and suffering as effective medicines; times of difficulties and accidents as times of freedom and realization; obstacles as liberation; the army of evil as the guards of the Dharma; difficulties as required for success; the person who mistreats one as one’s good friend; one’s enemies as an orchard or garden; the act of doing someone a favor as base as the act of casting away a pair of old shoes; the abandonment of material possessions as wealth; and being wrongly accused as the source of strength to work for justice.

The Venerable zen teacher Thich Nhat Hanh

In the paragraph explaining the eighth realization, it should be noted that the Mahayana Buddhist practice of the six Paramitas is contained in this sutra:

The 1st Paramita, giving = the sixth realization

The 2nd Paramita, observing the precepts = the second, third and seventh realizations

The 3rd Paramita, diligent effort = the fourth realization

The 4th Paramita, endurance = the eighth realization

The 5th Paramita, concentration = the first realization

The 6th Paramita, understanding = the fifth realization

The style, content, and methodology of The Sutra on The Eight Realizations are consistent and logical. It is a very practical and concise sutra. But this discussion of the content is only intended to serve as a preliminary guideline. To fully benefit from this sutra, we must also practice and observe its teachings.

PRACTICING AND OBSERVING THE SUTRA ON THE EIGHT REALIZATIONS

To practice and observe The Sutra on the Eight Realizations of the Great Beings, choose a time when your body and mind are completely relaxed, for example after taking a comfortable bath. You can begin by lighting a stick of incense to give the room a pleasant fragrance. Then, take the Sutra and slowly read it to discover its deepest meanings. Relate the words of the sutra to your own life experiences. It is through your own life experiences that you can understand any Sutra’s content and not through someone else’s explanation of it.

Each time you sit in meditation, thoroughly examine each subject of the Sutra. The more you meditate on each subject, the more deeply you will discover the profound wisdom contained in the Sutra. It would be helpful for you to also read other sutras, such as The Anapanasati Sutta of Mindfulness on Breathing and The Satipatthána Sutta. Both are profound and concise works, which will complement The Sutra on the Eight Realizations. These two sutras explain in practical detail how to progress step-by-step towards realization. If you combine the method of following and relaxing your breathing, as described in these two sutras, with meditation on the eleven subjects described in The Sutra on the Eight Realizations; you will easily succeed in achieving your aim of realizing your own self-nature.

The content of The Sutra on the Eight Realizations is grounded in both Mahayana and Theravada viewpoints. Please treasure this Sutra. When I was seventeen, and in my first year of novice studies at a Buddhist Monastery, I had to study and memorize it. This enabled me to easily combine the meaning of the Sutra with the meditation of breath counting. From this period until now, 35 years have passed and this Sutra is still an invaluable torch lighting my path. Today I have the opportunity to present it to you. I am grateful to this deep and miraculous Sutra. I join my hands and respectfully recite, “Homage to the precious Sutra on the Eight Realizations.”

-Thich Nhat Hanh

The Sutra on the Eight Realizations

Commentary by Thich Nhat Hanh
(Translated from the Vietnamese by Truong Giam Tan and Carole Melkonian)

Wholeheartedly, day and night, a disciple of the Buddha should recite and meditate on the eight realizations discovered by the mahasattvas, the great beings.

THE FIRST REALIZATION is the awareness that the world is impermanent. All political regimes are subject to fall; all things composed of the four elements (1) are empty and contain the seeds of suffering. Human beings are composed of five skandhas, aggregates, (2) and are without a separate self. They are always in the process of change–constantly being born and constantly dying. They are empty of self, without sovereignty. The mind is the source of all confusion, and the body is the forest of all impure actions. If we meditate on these facts, we can gradually be released from samsara, the round of birth and death.

THE SECOND REALIZATION is the awareness that more desire brings more suffering. All hardships in daily life arise from greed and desire. Those with little desire and ambition can relax, their bodies and minds free from entanglement.

THE THIRD REALIZATION is that the human mind is always searching for possessions and never feels fulfilled. This causes impure actions to ever increase. Bodhisattvas however, always remember the principle of having few desires. They live a simple life in peace in order to practice the Way, and consider the realization of perfect understanding as their only career.

THE FOURTH REALIZATION is the awareness that laziness is the cause of all setbacks. For this reason, we must practice diligently- destroying the unwholesome mental factors, which bind us, conquering the four kinds of Mara, (3) and freeing ourselves from the prisons of the five aggregates and the three worlds. (4)

THE FIFTH REALIZATION is the awareness that ignorance is the cause of the endless round of birth and death. Therefore, bodhisattvas always remember to listen and learn in order to develop their understanding and eloquence. This enables them to educate living beings and bring them to the realm of great joy.

THE SIXTH REALIZATION is the awareness that poverty creates more hatred and anger, which in turn creates more evil. When practicing generosity, bodhisattvas consider everyone, friends, and enemies alike, as equal. They do not condemn anyone’s past wrongdoings, nor do they hate even those who are presently doing evil.

THE SEVENTH REALIZATION is that the five categories of desire all lead to difficulties. Although we are in the world, we should try not to be caught up in worldly matters. A monk, for example, has in his possession only three robes and one bowl. He lives simply in order to practice the Way. His precepts keep him above attachment to worldly things, and he treats everyone equally and with compassion.

THE EIGHTH REALIZATION is the awareness that the fire of birth and death is raging, causing endless suffering everywhere. We should take the Great Vow to help everyone, to suffer along with everyone, and to help all beings arrive at the realm of great joy.

These eight realizations are the discoveries of great beings, Buddhas and Bodhisattvas who have diligently practiced the way of compassion and understanding. They have sailed the Dharmakaya (6) boat to the shore of nirvana, (7) But then they return to the ordinary world, having abandoned the five desires, with their minds and hearts directed toward the noble way, using these eight realizations to help all beings recognize the suffering in this world. If the disciples of the Buddha recite these eight realizations and meditate on them, they will put an end to countless misunderstandings and difficulties moment after moment and progress toward enlightenment, leaving behind the world of birth and death, dwelling forever in peace.

COMMENTARY:

THE ORIGIN OF THE SUTRA

Each of the eight items discussed can be a subject of meditation, and each of these subjects can be further divided. Although the form of the sutra is simple, its content is extremely profound and marvelous. The Sutra on the Eight Realizations of the Great Beings is not an analysis of anything. It is a realistic and effective approach to meditation.

Sutra in Forty-Two Sections — excerpts of timeless wisdom and practice advice from the World Honoured One

Lee Kane — Wed, 26 Apr 2023 06:52:13 +0000

This sutra contains many favorite gems:

“You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion.”

“When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings. ”

“Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong…”

“Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non- words, and cultivation that is cultivation and non-cultivation…”

“There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead…”

“How long is the human life span?” He replied, he length of a single breath.” The Buddha said, “Excellent. You have understood…”

“Be careful not to believe your own mind; your mind is not to be believed…”

Many of the teachings of the Buddha directly related to the life of a renunciate, an Arhat or a monk. Although he taught path and conduct for lay followers, the Sutra in Forty-Two Sections is focused heavily on the “Bhikshus” and monk community, with prohibitions on sex and having a family. Here, we excerpt the precious advice of the Buddha — focusing on the sections that relate to lay followers and people who are not ready to take full vows as a monk.

[Full English-translated excerpt below (excludes sections with specific advice for monks.)

Buddha teaching the monks.

Sutra in Forty-Two Sections

Having attained Buddhahood, the World-honored One thought thus: “To be free from the passions and to be calm, this is the most excellent Way.

He was absorbed in Great Meditation, subdued all evil ones, and in Deer Park caused to revolve the Wheel of Dharma, which was the Fourfold Truth and converted the five Bhikshus, Kaudinya, etc., introducing them to attain Enlightenment.

Again, there were other Bhikshus who implored the Buddha to remove their doubts, which they had concerning his doctrine. The World-honored One illumined all their minds through his authoritative teachings. The Bhikshus, joining their hands and reverentially bowing, followed his august instructions.

…

Clarifying Good and Evil

The Buddha said, “Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolous speech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds.”

Reducing the Severity of Offenses

The Buddha said, “If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured.”

Tolerating Evil-doers and Avoiding Hatred

The Buddha said,

“When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself. “

Evil Returns to the Doer

The Buddha said,

“There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, ‘If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not? ‘

Shakyamuni Buddha teaching.

Abusing Others Defiles Oneself

The Buddha said, “An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage can not be harmed. Misdeeds will inevitably destroy the doer. ”

By Returning to the Source, You Find the Way

The Buddha said, “Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great!”

Joyful Charity Brings Blessings

The Buddha said,

“When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings. “

A Shramana asked, is there an end to those blessings? ”

The Buddha said, “Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this.”

Buddha teaching the monks.

A List of Difficulties and an Exhortation to Cultivate

The Buddha said,

“People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means.”

Questions about the Way and Past Lives

A Shramana asked the Buddha, “What causes and conditions can I know my past lives and understand the ultimate Way? ”

The Buddha said, “Purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives.”

Asking about Goodness and Greatness

A Shramana asked the Buddha, “What is goodness? What is the foremost greatness?” The Buddha said, practice the Way, and uphold the truth is goodness. To unite your will with the Way is greatness.”

Asking about Strength and Brilliance

A Shramana asked the Buddha, “What is the greatest strength? What is the utmost brilliance?”

The Buddha said,

“Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others. Then the mind defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience that may be called brilliance.”

When Light Arrives, Darkness Departs

The Buddha said, “Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever.”

Thoughts and So Forth Are Basically Empty

The Buddha said,

“Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non- words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant. “

Contemplating Both the False and the True

The Buddha said, “Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contemplate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way.”

Realize that the Self Is Truly Empty

The Buddha said,

“You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion.”

Fame Destroys Life Roots

The Buddha said, “There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up.”

Shakyamuni Buddha teaching.

One Attains the Way after Letting Go of Attachments

The Buddha said, “Person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way.”

Don’t Indulge the Wild Mind

The Buddha said,

“Be careful not to believe your own mind; your mind is not to be believed…”

Stay Far Away from the Fire of Desire

The Buddha said, “People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from.”

Wisdom and Clarity Defeat the Demons

The Buddha said, “People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious. Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way.”

By Staying in the Middle, One Attains the Way

One evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, “In the past when you were a householder, what did you do? “He replied, “I was fond of playing the lute.” The Buddha said, “What happened when the strings were slack?” He replied, “They didn’t sound. ” What happened when they were too tight?” He replied, “The sounds were cut short.” What happened when they were tuned just right between slack and tight? ” He replied, “The sounds carried.” The Buddha said, “It is the same with a

Shramana who studies the Way. If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way.”

When One Is Purified of Defilements, the Brilliance Remains

The Buddha said, “People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure.”

Staying Mindful of Moral Precepts Brings Us Close to the Way

The Buddha said, “My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way. If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way.”

Birth Leads to Death

The Buddha asked a Shramana, “How long is the human life span?” He replied, few days. ” The Buddha said, “You have not yet understood the Way. ”

He asked another Shramana, “How long is the human life span?” The reply was, he space of a meal.” The Buddha said, “You have not yet understood the Way. “

He asked another Shramana, “How long is the human life span?” He replied, he length of a single breath.” The Buddha said, “Excellent. You have understood the Way.”

The Way Is Practiced in the Mind

The Buddha said, “Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice?”

Understanding that the World Is Illusory

The Buddha said,

“Look upon royalty and high positions as upon the dust that floats through a crack. I look upon treasures of gold and jade as upon broken tiles. I look upon fine silk clothing as upon cheap cotton. I look upon a great thousand- world universe as upon a small nut kernel. I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet.”

Avalokiteshvara Chenrezig, the Buddha of the Three Worlds; bringing love and compassion to the path:

Lee Kane — Sat, 04 Mar 2023 00:16:39 +0000

The face of Loving Kindness?

No image, no face, no Buddha could be more inspiring than the image of the Lord of the Three Worlds, Avalokiteshvara (Chenrezig, Guan Yin, Kuan Shi Yin, Kanon). His “lotus” face conveys the ideal of love and compassion, Metta and Karuna. He is both the Buddha of Metta and Karuna, and its ideal exemplar. Simply seeing his loving, compassionate face, or chanting his mantra, known as the “compassion mantra” or Lotus Mantra — Om Mani Padme Hum — is a complete practice.

Four-armed Avalokiteshvara. The kindness of his face and his four arms — ready to reach out with compassion and love to protect and nurture — are the ultimate “Bodhisattva” hero ideal.

Of the countless sutras in the Mahayana canon, none is more important or moving than the Heart Sutra — the words of the Compassionate One Avalokiteshvara — and the core of the Prajna Paramita Sutras, the “Heart of the Perfection of Wisdom.” His words can be reduced to “Form is Emptiness, Emptiness is Form” — a profound soundbite that can take a lifetime of study to comprehend. [For the full Heart Sutra, see video chanting and text below.]

Mantra of Chenrezig, chanted by Yoko Dharma (no permission or lung required):

These are words and wisdom taught by the Compassionate One, Avalokiteshvara, endorsed by Shakyamuni Buddha. Aside from Shakyamuni Himself, Avalokiteshvara appears in more sutras than any other Bodhisattva or Buddha, including an entire chapter of the massive Lotus Sutra, The Prajnaparamita Sutras, Maha Karuna Dharani Sutra and many others:

One concept in Buddhism is Shunyata, variously described as Emptiness or Oneness. There are many ways Shunyata is introduced, such as overly simplisitic descriptions such as when the ego is removed, there is oneness. When the ego is introduced, phenomenon arise from the observer (with the ego). For a feature on Shunyata, see>>

What did Chenrezig mean when he spoke these sizzling, concise and profound words? In essence, the doctrine of Two Truths, that ultimately all phenomena are Sunyata (Emptiness), empty of unchanging essence. What does Emptiness have to do with Compassion? They are co-equal, as explained by Venerable Khenpo Rinpoche:

“These two natures, the absolute and the relative, are not opposites; they always arise together. They have the same nature; they are inseparable like a fire and its heat or the sun and its light. Compassion and emptiness are not like two sides of a coin. Emptiness and compassion are not two separate elements joined together; they are always coexistent.”

For a feature on why Chenrezig shows so many appearances and faces, see>>

Spinning the “Mani Wheel” is a popular practice. The “Mani” mantra is the mantra of compassion. By spinning it, we send out our compassion and loving-kindness aspirations to all sentient beings.

All Yidams Chenrezig?

In Tibetan Buddhism, there is a saying, “all male Yidams are Chenrezig.” In the context of the Heart Sutra, or of ultimate reality or Shunyata (Emptiness), this is certainly a core truth. The compassion of Avalokiteshvara manifests in many forms, as a skillful means. Yet, whether the manifestation is “angry” compassion — such as Hayagriva, or a motherly compassion — such as Guanyin — all are faces of compassion; all are Chenrezig. When we prostrate to any of these manifestations, we are bowing, ultimately, to compassion and loving-kindness.

In all Buddhist traditions — from the Elder Path (Theravada) to Mahayana and Vajrayana — we typically prostrate to a statue or image of a Buddha on our altar. This is not superstition or blind devotion. We are practicing the remedy for Pride, one of the great obstacles in our path. We bow to what that image represents. We don’t literally believe the statue is alive. We are inspired by the serenity, compassion, love and peace of that image. We connect with the symbolism of the image, engaging the visual power of our minds.

Chenrezig is the Bodhisattva of Compassion and Loving Kindess. The mind of Chenrezig is the mind of Compassion, just as our own mind is also aspires to the mind of compassion.

Connecting Mind with Symbol

In Theravada, the statue is likely to be Shakyamuni Buddha seated in meditation. Teacher Bhante Heepola Gunarantan explains,

“When we treat our shrine area as a sanctuary where the Triple Gem — the Buddha, Dhamma and Sangha — reside, we are reminded of our reverence for them… Remember that the Buddha image is not alive, but only represents the Buddha’s perfected qualities of serenity, composure, peacefulness, and purity.” [1]

Stunning golden statue of Chenrezig Avalokiteshvara in Kathmandu, Nepal. To his left are Shakyamuni Buddha and Padmasambhava.

In Mahayana — the big bus vehicle of Buddhism that embraces the Bodhisattva ideal — the image on the altar plays a similar role, although perhaps with many faces, depending on the student’s practice. Mahayana might be represented by the Eight Great Bodhisattvas who symbolize the Eight Great Qualities of a Buddha:

wisdom,
compassion,
power,
activity,
merit,
qualities,
blessings
and aspirations.
For more on the Eight Bodhisattvas, see>>

If our focus was Compassion (Karuna) and Loving Kindness (Metta) our altar would likely feature the kind face and image of Avalokiteshvara — also known as Guanyin (Kuan shi yin) or Chenrezig in Tibetan Buddhism.

Four armed Chenrezig.

Gate Gate Paragate Paramsamghate Bodhi Soha

The Prajnaparamita Mantra taught by Avalokiteshvara and endorsed by Shakyamuni Buddha in the Heart Sutra, here chanted by Yoko Dharma:

Om Gate Gate Paragate Para Samgate Bodhi Soha

Chanted daily, this mantra is an essence mantra in both Mahayana and Vajrayana — stills the mind, helps one focus on Wisdom and Emptiness, and generates good merit.

From Heart Sutra: “Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false.

The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.” Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”

THE SUTRA OF THE HEART OF TRANSCENDENT KNOWLEDGE

Thus have I heard. Once the Blessed One was dwelling in Råjagriha at Vulture Peak mountain, together with a great gathering of the sangha of monks and a great gathering of the sangha of bodhisattvas. At that time the Blessed One entered the samådhi that expresses the dharma called “profound illumination,” and at the same time noble Avalokiteshvara, the bodhisattva mahåsattva, while practicing the profound prajñåpåramitå, saw in this way: he saw the five skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shåriputra said to noble Avalokiteshvara, the bodhisattva mahåsattva, “How should a son or daughter of noble family train, who wishes to practice the profound prajñåpåramitå?”

Addressed in this way, noble Avalokiteshvara, the bodhisattva mahåsattva, said to venerable Shåriputra, “O Shåriputra, a son or daughter of noble family who wishes to practice the profound prajñåpåramitå should see in this way: seeing the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness. In the same way, feeling, perception, formation, and consciousness are emptiness. Thus, Shåriputra, all dharmas are emptiness. There are no characteristics.

There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shåriputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas; noeye dhåtu up to no mind dhåtu, no dhåtu of dharmas, no mind consciousness dhåtu; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no nonattainment.

Therefore, Shåriputra, since the bodhisattvas have no attainment, they abide by means of prajñåpåramitå. Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvåna. All the buddhas of the three times, by means of prajñåpåramitå, fully awaken to unsurpassable, true, complete enlightenment.

Therefore, the great mantra of prajñåpåramitå, the mantra of great insight, the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should be known as truth, since there is no deception. The prajñåpåramitå mantra is said in this way:

OM GATE GATE PÅRAGATE PÅRASAMGATE BODHI SVÅHÅ

Thus, Shåriputra, the bodhisattva mahåsattva should train in the profound prajñå-påramitå.”

Then the Blessed One arose from that samådhi and praised noble Avalokiteshvara, the bodhisattva mahåsattva, saying, “Good, good, O son of noble family; thus it is, O son of noble family, thus it is. One should practice the profound prajñåpåramitå just as you have taught and all the tathågatas will rejoice.”

When the Blessed One had said this, venerable Shåriputra and noble Avalokiteshvara, the bodhisattva mahåsattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.

NOTES

[1] Buddhist Suttas for Recitation: A Companion for Walking the Buddha’s Path, Bhante Heepola Gunarantan, Wisdom books.

Buddha’s Nirvana Day: Celebrations for Paranirvana day; quoting the last admonition of Buddha: Mahaparinibban Sutta

Lee Kane — Wed, 15 Feb 2023 05:59:57 +0000

On February 15, 2023 many Mahayana Buddhists celebrate the Paranirvana of Buddha — not his death, but release from karma and the cycle of suffering. It is a day celebrated around the world with light, festival and important readings from the Maha-parinibbana Sutta. [Excerpts of the Sutta below.]

Why is this day important? It not only celebrates the Buddha conquering Samsara, but the Mahayana promise that all beings can ultimately attain Buddhahood and their own Nirvana.

Note: Since the Tibetan lunar calendar is based on a different system, this may be celebrated on a different days by Tibetan Buddhists. For more about lunar calendars and special events in 2022, see>>

Nirvana Day Celebrations

The most important activities on Nirvana day include

Reading Sutra — aloud is auspicious and meritorious. [May we recommend reading the Maha-parinibbana Sutta (excerpted below.)
Visiting temples to make offerings, especially to the monastic community.
Some local traditions include gift- exchange and food sharing.
Lowering and raising the lights: in some traditions, the temple (or people in their homes) lower their light, chanting in lowered light, then raising the lights again. This is symbolic of Buddha’s Dharma continuing undiminished.
Extra recitations of sutras, mantras, or Sadhanas — merit is multiplied infinitely on Holy Days.
Lantern Festivals: in some areas, magnificent lantern festivals are celebrated.

Related Features

Lunar Dharma Dates 2022>>

Shakyamuni Buddha practiced the eightfold path and taught it to his disciples. He attained Enlightenment.

Nirvana Day Facts

Nirvana Day in 2023 falls on On February 15, 2023 many Mahayana Buddhists celebrate the Paranirvana of Buddha — not his death, but release from karma and the cycle of suffering. It is a day celebrated around the world with light, festival and important readings from the Maha-parinibbana Sutta., in many lunar calendars (15th of the lunar month).

Ananda begs the Blessed One to stay

On this day, Shakyamuni Buddha, the Blessed One, loyal Venerable Ananda begged the Lord to remain:

“May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”

And the Blessed One answered, saying: “Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty.”

Then the Blessed One said: “Do you have faith, Ananda, in the Enlightenment of the Tathagata?” And the Venerable Ananda replied: “Yes, O Lord, I do.”

“Then how, Ananda, can you persist against the Tathagata even up to the third time?”

The famous Sleeping Buddha statues portray the paranirvana of Shakyamuni Buddha, the Blessed One.

Last Admonition and Teaching

Then, in his “Last Admonition” to his followers, Buddha gives his last advice:

“Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: “Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.

“And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.”

After beautiful last teaching, Buddha says, to his followers:

“My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone. Be earnest, then, O bhikkhus, be mindful and of virtue pure! With firm resolve, guard your own mind! Whoso untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of suffering.”

Celebrating Paranirvana Day.

Celebrating Paranirvana Day

The celebration of Buddha’ Paranirvana, in many Mahayana traditions, falls on February 15. On this day, we celebrate but also contemplate the profundity of Buddha’ Paranirvana and what it means. In the most precious Maha-parinibbana Sutta, Buddha’s last teachings on Buddha Nature and Impermanence are beautifully expounded. Reading from the Sutta is one of the most important activities for the day — a day that teachers say has “multiplied merit” for any positive Dharma activities.

With this in mind, here is a wonderful and precious excerpt of the Maha-parinibbana Sutta — only a small excerpt, focused on Buddha’s Paranirvana. [Cited here, with permission Note 1].

Monks in Japan on Paranirvana Day.