འཕགས་པ་འདས་པ་ཆན་པ་རན་པ་ཆ་ཏག་ག་གཟངས་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 7
The Ratnaketu Dhāraṇī 7
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Glorious and Brilliantly Shining Jewel, not far from the blessed, thus-gone Śākyamuni. For a short time he was in the guise of Brahmā, before instantaneously appearing in the form of Māra. He likewise briefly appeared in the forms of Śakra, as well as a lord of the gods in the heavens of Making Use of Others’ Emanations, Delighting in Emanations, Tuṣita, Free from Strife, and the Four Great Kings, as well as in the form of Maheśvara, and also as a yakṣa, an asura, a garuḍa, a kinnara, a mahoraga, a rākṣasa, a preta, a piśāca, a kumbhāṇḍa, a kṣatriya, a brahmin, a vaiśya, a śūdra, a lion, an elephant, a buffalo, and myriad other species of the animal realm. Instantaneously he appeared in the form of a bird, a tree, a mountain, fruit, clothing, bedding, heavy cloth, a vase, ornaments, jewelry, medicinal herbs, and a jewel. Instantaneously he also appeared in the form of a monk, a nun, and a buddha. Instantaneously he appeared in eighty-four different colors, characteristics, shapes, and forms.
Then Pūrṇa, the son of Maitrāyaṇī, asked the thus-gone Śākyamuni, “Blessed One, what is the cause and what are the conditions of this noble son shifting his appearance among eighty-four different colors, characteristics, shapes, and forms?”
“Venerable Pūrṇa, this noble son has incredibly great power,” responded the Blessed One. “The bodhisattva great being Discriminating Intellect matures beings while abiding by the power of his pledge. With the unobscured eyes of insight, in countless infinite buddha fields throughout the ten directions, both pure and impure, he can see beings and their kinds of thoughts, intentions, actions, and illnesses and where
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they go for refuge. Abiding in this type of absorption, he adopted forms ranging from bodhisattvas to buddhas as well as colors, characteristics, actions, shapes, and forms as was necessary to guide beings and establish them at the point where they will not revert from the three vehicles. To ensure that beings who are overwhelmed by their desire, hankering after all kinds of possessions and enjoyments, could eliminate their attachment, he gave them possessions and established them at the point of irreversibility. He distributed medicine to those who were afflicted with illness and desired a cure, and he established them at the point of irreversibility. The bodhisattva Discriminating Intellect freed beings as numerous as the grains of sand in the Gaṅgā in a single day. This power of his pledge to establish them at the point where they will not revert from the three vehicles is not the domain of the hearers or solitary buddhas. They do not reach this far.”
“Blessed One, how long has this noble son exercised this great power for the sake of bringing beings to maturity?” asked Pūrṇa.
“This noble son developed the mind directed toward unsurpassed and perfect awakening in the furthest reaches of eons past,” answered the Blessed One. “It was countless eons ago—as many as there are particles of dust in all the buddha fields. By now, sixty-four immeasurable eons have passed since the eon when that bodhisattva Discriminating Intellect began exercising this power by means of the strength of his absorption.”
“How long will it be until he fully awakens to unsurpassed and perfect buddhahood?” Pūrṇa asked.
The Blessed One answered, “After two million six hundred thousand great eons have passed, in a great eon called Liberation,⁴¹⁵ there will be a buddha field called Heart of the Jewel.
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There the lifespan of beings will be forty thousand years. He will fully awaken to unsurpassed and perfect buddhahood among beings who are inclined toward acts ranging from those of immediate retribution up until the ten nonvirtuous actions. He will be known as the thus-gone, worthy, perfect buddha Light of the Limitlessly Blossoming Flower. He will perform all the deeds of a buddha without exception for forty thousand years. He will mature beings in the three vehicles so that they may reach parinirvāṇa, following which he himself will enter parinirvāṇa in the expanse of nirvāṇa without the remainder of the aggregates.”
Pūrṇa then asked, “From where do this sublime being’s deeds that mature beings manifest?”
“This great being’s aspirations are without bias,” answered the Blessed One. “He made this aspiration: ‘The blessed buddhas clearly see as many buddha fields as there are particles of dust in all the buddha fields in each of the ten directions. Therefore, I too will not fully awaken to unsurpassed and perfect buddhahood until I see those beings that I, while I previously practiced awakened conduct, caused to initially arouse the mind set on unsurpassed and perfect awakening, take hold of it, practice the six perfections, and fully awaken to unsurpassed and perfect buddhahood in buddha fields in each of the ten directions. Through this type of power, based on absorption, may all beings in all buddha fields—as many as there are atoms in all the buddha fields in each of the ten directions—and in any other realm
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who are inclined toward acts ranging from those of immediate retribution and doubt up until the ten nonvirtuous actions, be reborn in my buddha field after they pass away. Then, may I always use this great power to manifest as a bodhisattva in order to arouse roots of virtue in these beings, establish each of them at the level of irreversibility, and ensure that they fully awaken to unsurpassed and perfect buddhahood.’ ”
Then the bodhisattvas who had congregated from buddha fields in the ten directions said, “Those bodhisattvas who have come to this buddha field have gladdened such teachers. Seeing this great assembly of bodhisattvas endowed with great compassion, we have received an excellent and unprecedented opportunity to receive the blessings of the blessed buddhas of the past, present, and future. Thus, we received this Dharma method, this exposition of the dhāraṇī-seal, including its verbal formula, which is called the terminator of birth based on the essential nature of phenomena in their vajra-like indivisibility. How fortunate we are!”
Chapter 8
At that time, the thus-gone Akṣobhya addressed the entire assembly: “Noble children, all of you śakras, brahmās, world protectors, and lords of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and so forth, as well as human and nonhuman beings, who have arrived here out of faith in the buddhas’ teaching—I will uplift you! It is rare to find such a congregation of the blessed buddhas, bodhisattva great beings, śakras,
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brahmās, world protectors, and lords of the gods, nāgas, yakṣas, gandharvas, and so forth, as well as human and nonhuman beings! Therefore, now that you have seen this, may those of you who are happy to sustain this sacred Dharma—this Dharma method—and propagate the lineage of the Three Jewels in the future in this buddha field each make an aspiration before the Blessed One.”
At that time a māra named Flower Mendicant filled a bucket made of the seven precious substances to the brim with flowers, fruits, crops, and sprouts and transformed himself into a buxom lady with a fine complexion. Dressed in women’s clothing and adorned with fine jewelry, the māra said, “All of you blessed buddhas who have come to this buddha field and now abide within it, and all the rest of you who have gathered here, please give me your attention! As I offer this wide cauldron filled to the brim with all manner of flowers, fruits, crops, and sprouts to all the blessed buddhas, out of compassion for all beings please accept this bucket filled with all manner of flowers, fruits, crops, and sprouts. In this way I will then become a female benefactor in every buddha field without exception throughout the entire Fortunate Eon, one who provides others with food, drink, fruits, and flowers. I will bring them to maturity too. Through this ripening of merit, I will complete the six perfections and fully awaken to unsurpassed and perfect buddhahood. The beings I train will never lack supplies,
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and I will serve them well. Toward that end, please bestow, right now, the accomplishment that fulfills my wishes.”
Then all the blessed buddhas said, “Sublime being, it is excellent that, out of such faith, you have performed such an excellent and lofty act of generosity and venerated all the buddhas. We accept your cauldron filled with flowers and fruits. You shall find all the flowers, fruits, grains, or crops that you wish for. Simply by bringing your wish to mind, it will be fulfilled. May you possess an abundance of flowers, fruits, and grains. May you have abundant wealth.”
The māra Flower Mendicant spoke again: “Whether in villages, towns, cities, or border towns, I will be anywhere this dhāraṇī, which the hosts of Māra cannot defeat, is held, taught, explained, or written down. I will ensure the success of everything from the flowers and fruits of their trees to their grain and harvests. I will satisfy all the beings who desire flowers and fruits in those places. Therefore, blessed ones, except in the case of active violence, if there comes a time when there is a being in such a place who dies for want of the flowers and fruits that they desired, then I have deceived all the blessed buddhas in the three times and this great assembly. In that case, may I not fully awaken to unsurpassed and perfect buddhahood.
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“Any being there who desires flowers and fruits will be the cause of my completing the perfection of generosity. Blessed ones, having desired flowers and fruits, should any of those beings have an altruistic, amiable, or compassionate attitude toward one another, that will be the cause of my completing the perfections of discipline and patience. Should any of them come to practice diligence, having desired flowers and fruits, that will be the cause of my completing the perfection of diligence. If they develop the perception that the mind and mental states are impermanent, that will be the cause of my completing the perfection of concentration. If, having desired flowers and fruits, even birds or wild animals should come to desire the Dharma and abide in emptiness, that will be the cause of my completing the perfection of insight. Moreover, wherever this Dharma teaching spreads, I will assiduously grant everyone whatever crop they desire, be it fruit, wheat, barley, sesame, white lentils, black lentils, peas, horse gram, red lentils, or beans. I will fill all treasuries and granaries with all kinds of grains and harvests. Should even birds or wild animals desire anything, that will be the cause of my completing the perfection of insight. I will ensure there is plenty of sugarcane, grapes, and pomegranate plants there. I will fill all the beings’ pots, vases, and ladles. When even birds or wild animals desire something, that will be the cause of my completing the perfections up to insight.
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Having completed the six perfections in this manner, I will fully awaken to unsurpassed and perfect buddhahood. All of you blessed buddhas and bodhisattva great beings, I request you to take delight in this, my bodhisattva conduct.”
The blessed buddhas expressed their approval by remaining silent. The thus-gone Jñānaketu then declared, “Sublime being, you will be able to enact this great power. Sublime being, do look after all beings with that kind of strength, diligence, enthusiasm, and gentleness.”
When the māra Flower Mendicant heard this encouragement from the thus-gone Jñānaketu, he said, “Blessed buddhas, please give me your attention. I will not dwell where this Dharma teaching is not practiced, but only wherever it is practiced. I will ensure that all the grain, herbs, fruits, and flowers that exist in that place are resplendent, bountiful, plentiful, delicious, and colorful, so that people may savor them and enjoy them. I will satisfy people there with food and drink. I will fill their treasuries, granaries, pots, vases, and ladles. Should even the birds or wild animals desire something, that will be the cause of my completing the perfection of insight. I will satisfy the beings here in this buddha field for a thousand eons with food and drink. Likewise, I will perform this great power for a thousand eons in each and every one of the infinite, countless buddha fields, as numerous as the grains of sand in the Gaṅgā, that are afflicted
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and ripe with the five degenerations. Then, as I fully awaken to unsurpassed and perfect buddhahood, all my deeds shall be perfected. Please bestow upon me this accomplishment. Blessed ones, the following mantra effects summoning according to one’s personal aspiration:
camekha camekha camekha vivritahate vaha vaha vaha smara asmarakān sarate vivavasave sara sara indre sara mahīndre sara vajrendre tara vajrendre tarapaya asmakan hu hu hu hu hu hu asaṅgajave ta kha kha vayuvahe upanaya santarpaya vijaphalapuṣpa oṣadhi dhanadhanyenacandra akṣaye jalavahane smara asmarakan samyak pratipannapayasaṭatakāli yama me mam imam edacavara svāhā!
“Blessed ones, may I abide wherever this Dharma teaching and mantra are spoken, in order to bring beings to maturity and perfect my bodhisattva conduct.”
The blessed buddhas all expressed their approval to him. All the bodhisattva great beings, Māra and his entire retinue, the śakras, the brahmās, and all the world protectors, as well as all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, piśācas, and human and nonhuman beings in this buddha field expressed their approval with one voice, saying, “Sublime being, it is excellent that you bring beings to maturity in the form of a woman and engage in the six perfections. May we all achieve this kind of power through our own merit,
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diligence, strengths, and bravery!”
The thus-gone Śākyamuni then said, “May you be joyful supporters who assist this sublime being.”
The entirety of the māra Flower Mendicant’s retinue then declared with one voice, “For this purpose, we will be this being’s followers, associates, and harmonious assistants. Sublime being, when you fully awaken to unsurpassed and perfect buddhahood, please bestow prophecies of our attaining unsurpassed and perfect awakening.”
“Friends, may this come to be!” agreed the māra Flower Mendicant. “When a being plants a seed in the earth and enjoys its flowers, fruit, and fragrance, may this bring us happiness and benefit!”
The māra Flower Mendicant then addressed the thus-gone Śākyamuni: “I will uphold your teachings and spread your Dharma methods. First and foremost, I will assiduously apply myself to eradicating all calamities involving famine. Blessed One, please bestow a prophecy of unsurpassed and perfect awakening upon me.”
The māra Flower Mendicant then bowed to the thus-gone Śākyamuni, touching the five points of his body⁴¹⁶ to the ground, and sat to one side. The thus-gone Śākyamuni then said to him:
“Heroic heir of the well-gone ones, O lotus face, stand!
You have today made the essential aspiration to supreme awakening.
Arousing your compassion, sole kinsman, you will liberate beings tormented
By the suffering of hunger, and then you will accomplish buddhahood.
The nature of phenomena is that they are immaculate, just like space.
They are emptiness and utterly transcend the domains of signs and wishes.
Realizing this,
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you will soon become a buddha called Splendor—
A wise being who tames all enemies in this buddha field with his vast teaching.”
Extremely pleased and delighted, the māra Flower Mendicant cast a variety of flowers toward the blessed ones.
At that time, the bodhisattva great being Siddhimati rose from his seat. Joining his palms, he spoke in a clear voice to the blessed buddhas in this buddha field: “Blessed buddhas, please give me your attention! Once, at the beginning of the Fortunate Eon, I made an aspiration before the thus-gone Krakucchanda so as to be able to bring beings to maturity. In a female form, I extracted the nectar of the earth by searching among herbs and roots in order to heal the four hundred and four illnesses.⁴¹⁷ Thus, in order to make beings happy and free from illness, I demonstrated how to prepare one thousand and four sets of medicinal treatments. These included four hundred and four medicinal extracts, four hundred and four herbal medicines, four hundred and four medicines made from fruits, four hundred and four applications made from butter, four hundred and four applications made from seed oil, four hundred and four cleansing treatments, four hundred and four medicines known as ‘good health,’⁴¹⁸ and so forth, as well as treatments ingested in the form of powders, pills, and aromas.⁴¹⁹ In order to bring beings to maturity, heal their illnesses, and benefit them, I acted in various functions as the thus-gone Krakucchanda’s attendant, serving him, and from him sought a prophecy of unsurpassed and perfect awakening.
“The thus-gone Krakucchanda then declared to me, ‘In the future, when beings’ lifespan is a hundred years, there will be one called Śākyamuni who will be called a blessed, thus-gone, worthy, perfect buddha.
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From the previous aspirations of this thus-gone one, a great gathering of buddhas and bodhisattvas will manifest. Then you will receive a prophecy of unsurpassed and perfect awakening.’ Later, this was mentioned by the thus-gone Kanakamuni and then by the thus-gone Kāśyapa as well.
“And so I aspired, ‘At that time, may I become a great healer, a god who can extract for sick beings the essences in this buddha field for great eons as numerous as the grains of sand in the Gaṅgā. There I will also take up the vast essence of the earth, seeking among the various grasses, roots, leaves, petals, flowers, and fruits to heal the diseases of beings and be of use to them. Then, whenever a person who has prepared these medicines comes to understand that the mind and all mental states are impermanent, suffering, empty, and selfless, may this be the cause for my completing the perfection of insight. To the degree that I manifest this great power in this buddha field, may I, in a female form, ripen and serve diseased beings in worlds throughout the ten directions as numerous as the grains of sand in the Gaṅgā, for as many eons as there are grains of sand in the Gaṅgā, with great enthusiasm, strength, diligence, and gentleness. Through this may I awaken fully and completely to unsurpassed and perfect buddhahood.’
“Even now, I strengthen my aspiration before the blessed buddhas. May I be the assistant of the greatly fortunate, victorious, and reliable Flower Mendicant.
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We will both bring beings to maturity while in the guise of female forms bearing the same complexion. We will ripen women. Blessed ones, furthermore, for the sake of healing the diseases of the old and sick, the two of us will prepare food and drink replete with color, scent, and taste extracted from the essence of the earth. In doing so, may that become a cause for us to complete all the perfections up to insight.
“So, when I ask whether I will fully awaken to unsurpassed and perfect buddhahood, I implore you blessed buddhas to give your assent. Blessed buddhas, please bestow a prophecy of unsurpassed and perfect awakening upon me.”
The blessed buddhas then said, “Good, good, O sublime being.”
The thus-gone Śākyamuni then declared:
“You are the sole doctor for the ailing world
Who, further, delights all lords.
In the sublime and pure field called Lotus
You will become the victor Vairocana.”
The bodhisattva great being Earth Holder also desired a prophecy. In a female form, he made the aspiration to be able to bring beings to maturity by employing earth ⁴²⁰ and the thus-gone Śākyamuni said to him:
“You are the sole supporter of the mountains and earth.
May your hopes be quickly fulfilled.
In the rich and supreme field Victorious
You will become the victor Lord of Wisdom.”
Likewise, the bodhisattva Supreme Wisdom also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing water and the Blessed One said to him as well:
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“You have satisfied beings here with fruits and flowers
Through your skill and insight.
In the supreme and pure field Doorway
You will become the victor Supreme Sun of Bliss.”
Likewise, the bodhisattva Demonstrator of Consequences also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing fire. The Blessed One said to him as well:
“Perceiving beings as impermanent,
You matured beings to reach awakening.
O disciplined being, in the supreme field Highly Extolled
You will become the well-gone one Lamp of Fire.”
Likewise, the bodhisattva Immaculately Moved by Beings also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing wind. The Blessed One said to him as well:
“In movement, you will bring bliss to beings,
Totally pacifying their afflictions.
In the field of Purity you will see the meaning of sameness
And become the victor Candraprabha.”
Likewise, the bodhisattva Unobscured Lamp also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing space. The Blessed One said to him as well:
“Teacher of nonabiding wisdom, beyond anguish;
Preacher of what is meaningful—the supreme and authentic path of awakening—
In the field called Unimpeded Remover of Obscurations
You will become the victor Supreme Wisdom.”
Likewise, the bodhisattva Supreme Scent-Perfused Preacher also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing flowers.
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The Blessed One said to him as well:
“By venerating with flowers of the sweetest fragrance
The buddhas who teach the supreme path,
In the supreme field Source of Flowers
You will become the well-gone one Totally Fragrant.”
Likewise, the bodhisattva Saffron Color also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing various colors. The Blessed One said to him as well:
“Dressing the world in saffron,
You fashion it to the delight of the lineage of the Three Jewels.
In the supreme buddha field Blue Light
You will become well-gone one Precious Light.”
Likewise, various gods of seeds, forests, fruits, and so forth, all the way up to sixty-seven trillion bodhisattvas, also desired to receive prophecies. All of them made aspiration prayers to reach unsurpassed and perfect awakening in order to bring beings to maturity while in female form and to be able to ripen women. Why was this? It is because it is very easy for someone who has male genitalia to acquire female genitalia, whereas it is very difficult for someone who has female genitalia to acquire male genitalia. They each individually received a verse of prophecy.
At that time, billions of gods and great nāgas also desired prophecies. They aspired to awakening, and each individually received a verse of prophecy. Likewise, sixty-four quintillion eight hundred million asuras, seventy septillion female gods and humans, and ninety-nine novillion māras and their retinues, as well as humans and nonhumans
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including brahmins, kṣatriyas, vaiśyas, śūdras, men, women, boys, and girls, all as numerous as the grains of sand in the Gaṅgā, desired to receive a prophecy of unsurpassed and perfect awakening. They each individually received a verse of prophecy. Moreover, a countless infinitude of humans and nonhumans, and likewise gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas, and piśācas that had not previously generated the mind directed toward unsurpassed and perfect awakening, developed it. Countless beings came to abide at the stage of irreversibility. Countless beings achieved the various absorptions, acceptances, and dhāraṇīs of bodhisattvas. Countless beings achieved the result, were freed from desire, and exhausted their defilements. Countless beings aroused their minds away from the vehicles of the hearers and solitary buddhas and came to abide on the stage of irreversibility within buddhahood itself.
All of these beings then declared with one voice, “We all will uphold this sacred Dharma just as the blessed buddhas have commanded. Whoever retains this Dharma teaching, commits it to writing, or upholds it, we shall use our skills to sustain that person.”
Chapter 9
The blessed, thus-gone Śākyamuni then said, “O all you
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blessed buddhas who have come here to this buddha field motivated by compassion to engage in discussion, please give these beings your attention. These noble children will satisfy others with clothing, food, drink, medicine, and supplies. They will use the female form to mature others for unsurpassed and perfect awakening. From the moment they developed the mind of awakening in order to mature others, they have been dedicated to emanating and providing clothing, food, drink, medicine, and supplies to fulfill their hopes—no matter what, why, or how these things are desired. These sublime beings will enact this great power and be able to serve beings with what is enjoyable and useful.”
Thereupon, bringing to mind the concordant cause that is adorned by great compassion, merit, wisdom, and absorption, the blessed buddhas addressed these sublime beings, saying, “In order to fulfill your wishes and hopes, the blessed buddhas who course through the three times will grant you their blessings and bestow this mantra, which accords with the cause of all roots of virtue. It is:
jyotovava dhritivava munivava satyavava sūnya alaṅkaravava dhyānarasavava mahākāruṇavava mahāprativava amohavava rutivava kṣitivava salilavava khagavava bayavava vartavava adhiṣṭhānavava amavava ahannavava tathāvava bhūtakoṭivava nirvritivava triyalanavava traidhātukava [va] trivimokṣavava triśūklavava raṣṭi adhiṣṭhānavava vava vava vava samatrayananyasamatā ṭaṭa ṭaṭa ṭaṭa ṭaṣṭa siddhisarvakulaśalamula adhiṣṭhānaya svāhā!⁴²¹
“Sublime beings, you should take up this mantra of the sameness of all phenomena,
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which fulfills all wishes, in order to accomplish the enjoyment, delight, and ripening of beings and the mastery of your awakened conduct.”
At that time, ten thousand bodhisattvas, including Flower Mendicant, Goddess of Glory, the medicine goddess Siddhimati, and the goddess Earth Holder, exerted themselves in female form to accomplish the enjoyment, delight, and ripening of beings. They said together with one voice, “Since this mantra has been spoken by the blessed buddhas in order to fulfill our hopes, we will be able to serve beings by means of this blessing. We will be able to accomplish unsurpassed wisdom. We will joyfully uphold this mantra with great zeal in order to bring beings to maturity. Additionally, out of compassion for beings, we will each live by our own pledges that we made before the thus-gone ones. Should any god, nāga and so forth, or human being attempt to extinguish, destroy, or ruin this Dharma method which the thus-gone ones have blessed, then should we then fail to repel them or act assiduously against them so that the sacred Dharma may long remain, we will have deceived all the blessed buddhas who course through the three times. In that case, may we not fully awaken to unsurpassed and perfect buddhahood!
“Friends, should a god and so forth, or a human, harm a monk, nun, layman, or laywoman, if we
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do not repel them or exert ourselves to quell the disturbance they are creating, then we will have deceived all the blessed buddhas who course through the three times. In that case, may we not fully awaken to unsurpassed and perfect buddhahood! Blessed ones, should any noble son or daughter who seeks awakening be threatened by fire, water, poison, weapons, evil spirits, or infectious diseases that last one, two three, or four days or be threatened by or scared of any gods, nāgas, yakṣas, kaṭapūtanas, kṣatriyas, brahmins, vaiśyas, śūdras, lions, tigers, diseases, hunger, thirst, or harm of any kind, if they recall this dhāraṇī mantra, which fulfills all wishes and is blessed by all the buddhas, and we do not deliver them from such threats—except for those brought on by their own past karmic obscurations—then we will have deceived all the blessed buddhas who course through the three times. In that case, may we not fully awaken to unsurpassed and perfect buddhahood!”
At that moment, all the blessed buddhas gathered in this buddha field expressed their approval, saying, “Good, O sublime beings. You have made an excellent promise. Good! You will be able to enact this kind of great power that sublime beings possess.”
The thus-gone Śākyamuni then said to Māra, the evil one:
“Be joyful and faithful regarding these sages who have arrived.
Quickly, today, with joy, arouse the mind of awakening for the welfare of others.
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Evil one, outside your realm you are friendless and powerless,
So make yourself free of fault and do not cause problems for the sages!”
Māra, the evil one, responded:
“Your words do not arouse even one thought of faith in this immaculate awakening.
O Sage, just remain silent, for I have followers too.
My soldiers and their mounts are gathered in my realm.
For as long as I live, my supreme dominance will leave you powerless.”
Chapter 10
The thus-gone Māndāravagandharoca then addressed the thus-gone Śākyamuni, saying, “In the past, previous thus-gone ones came from their disparate buddha fields and congregated in buddha fields that were afflicted and rife with the five degenerations. They excellently blessed this sacred Dharma method. They defeated billions of māras and gazed upon all beings with the eyes of great love and compassion. They freed them from evil views, lit the lamp of insight, and laid out the peaceful path. They delivered this Dharma discourse, this exposition of the dhāraṇī-seal, including its verbal formula, which is called the terminator of birth based on the essential nature of phenomena in their vajra-like indivisibility. Thus they defeated the black faction and planted the banner of the Dharma. In the same way, right now, so many of us blessed buddhas who live and spend our time in the ten directions have assembled in this buddha field filled with the afflictions and the five degenerations out of our concern for others. We have performed acts such as excellently blessing this Dharma method and so forth, as well as planting the banner of the Dharma. However, Śākyamuni,
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- འཕགས་པ་འདུས་པ་ཆེན་པོ་རིན་པོ་ཆེ་ཏོག་གི་གཟུངས་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan