The Sūtra of Great Liberation
ᩲ᫙་᪍་ᩚᨓ᪄་᪍ᨕ᫕ᨑ་᪱᩶ᨕ།
Translated by Ven. Gyalten Lekden
FPMT
Education Services

The Sūtra of Great Liberation
ᩲ᫙་᪍་ᩚᨓ᪄་᪍ᨕ᫕ᨑ་᪱᩶ᨕ།

Anyone who hears the name of The Sūtra of Great
Liberation,1 or writes, reads, prints, or keeps a copy of it,
collects much more unimaginable merits than filling
numberless three-thousand galaxies with wish-granting
jewels and offering them to the buddhas, or making
charity of them to sentient beings.
By reciting this sūtra, all the heavy negative karmas,
the five heavy negative karmas without break, including
the very heavy karma of abandoning the holy Dharma,
get purified, and you achieve nirvāṇa, enlightenment.
If you write or recite this sūtra, the people and animals
around you will be protected by the devas on the white
side and the protectors who like the people practicing
the Dharma.
Anyone who memorizes, holds, or keeps this sūtra will
also become free from suffering, will never get reborn
in the lower realms, and will be in a place of happiness.
Wherever in the world this sūtra abides,
there the Buddha abides.
—Lama Zopa Rinpoche2
Lord Śākyamuni Buddha
The Ārya Mahāyāna Sūtra Called
“The All-Expansive Great Liberation,
Purifying Negative Deeds through Cleansing
Remorse, Perfectly Arranged for the
Accomplishment of Buddhahood”
༄༅། །འཕགས་པ་ཐར་པ་ཆེན་པོ་ཕོགས་སུ་རྒྱས་པ་འགོད་ཚངས་
ཀྱིས་སྱིག་སྦྱངས་ཏེ་སངས་རྒྱས་སུ་གྲུབ་པར་རྣམ་པར་བཀོད་པ་
ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའྱི་མདོ་བཞུགས་སོ། །
Translated by Ven. Gyalten Lekden
FPMT
Education Services
Foundation for the Preservation of the Mahayana Tradition, Inc.
1632 SE 11th Avenue
Portland, OR 97214 USA
www.fpmt.org
© 2023
Foundation for the Preservation of the Mahayana Tradition, Inc.
All rights reserved.
No part of this book may be reproduced in any form or by any means, elec
tronic or mechanical, including photocopying, recording, or by any information
storage and retrieval system or technologies now known or developed, with
out permission in writing from the publisher.
Set in Calibri 12/15, Century Gothic, Helvetica Light, Lydian BT, and Monlam
Uni Ouchan 2.
Image of Śākyamuni Buddha on page 6, courtesy of Lama Zopa Rinpoche.
9
Contents
A Guide to Pronouncing Sanskrit 10
Translator’s Introduction 11
Mantra to Increase the Power of Recitation 14
The Ārya Mahāyāna Sūtra Called “The All-Expansive
Great Liberation, Purifying Negative Deeds through
Cleansing Remorse, Perfectly Arranged for the
Accomplishment of Buddhahood” 15
Appendices
Table 1: Attested Proper Sanskrit Names 139
Table 2: Unattested Proper Sanskrit Names 144
Notes 169
Sūtras Published by FPMT 185
A Guide to Pronouncing Sanskrit
The following points will enable you to easily learn the pronunciation of
most transliterated Sanskrit terms and mantras:
1. Ś and Ṣ produce sounds similar to the English “sh” in “shoe.” The
difference between the two is where the tongue is positioned in the
mouth.
2. C is pronounced similarly to the “ch” in “chap.” CH is similar but is
more heavily aspirated.
3. Ṭ, ṬH, Ḍ, ḌH, Ṇ are retroflex letters and have no exact equivalent in
English. These sounds are made by curling the tongue towards the
front section of the palate. They correspond roughly to the sounds
“tra” (Ṭ), aspirated “tra” (ṬH), “dra” (Ḍ), aspirated “dra” (ḌH), and
“nra” (Ṇ).
4. All consonants followed by an H are aspirated: KH, GH, CH, JH, TH,
DH, PH, BH. Note that TH and ṬH are pronounced like the “t” in
“target” and “tr” in “trap” respectively, not like the “th” in “the.”
The PH is pronounced like the “p” in “partial,” not like the “ph” in
“pharaoh.”
5. Long vowels with a dash above them (Ā, Ī, Ū, Ṝ, and Ḹ) take approxi
mately double the amount of time to pronounce versus their short
counterparts (A, I, U, Ṛ, and Ḷ).
6. Ṃ indicates a nasal sound. At the end of a word it is generally pro
nounced as an “m.” Ḥ indicates an “h”-sounding aspiration. Ṛ is pro
nounced similar to the “ri” in “cringe.” Ṅ is pronounced similar to the
“ng” in “king.”
For more information, please consult the FPMT Translation Services’
A Guide to Sanskrit Transliteration and Pronunciation, available online:
https://fpmt.org/wp-content/uploads/education/translation/guide_to_
sanskrit_transliteration_and_pronunciation.pdf
Translator’s Introduction
The Tibetan Buddhist canon is recognized as the largest of Bud
dhist canons, having received texts from both India and China and
combining them into one singular, translated, Tibetan canon. This
sūtra named The Ārya All-Expansive Great Liberation, Purifying
Negative Deeds through Cleansing Remorse, Perfectly Arranged for
the Accomplishment of Buddhahood was translated into Tibetan
from the Chinese. The original Sanskrit version, from which the
Chinese was translated, is lost to the vicissitudes of time.
I bring up this idea of “the original text” and translation because
language, and more importantly, the expression of symbolic sound
which we categorize as language, is important to this sūtra. The
Buddha taught many different types of sūtras, some detailing the
complicated ideas that scaffold all Buddhist philosophical thought,
some giving lists of regulations or observations that offer guidance
about how to apply that philosophy in everyday life, and more.
This particular sūtra combines many different elements, includ
ing proclamations of the names of many buddhas and bodhisat
tvas, descriptions of the marks and signs of an exalted being,
descriptions of various realms of existence, and an extensive explo
ration of how to practice virtuous dharma, among others. At its
heart, though, this is a soteriological, or salvific, sūtra. The Buddha
explains the immense benefits to merely hearing the name of this
sūtra, never mind contemplating it, meditating on it, reciting it,
or sharing it with others. This is one of the reasons why this sūtra
gained cultural importance in Tibet. It was widely recited, not just
on holy or “merit-multiplying” days, but also for the benefit of the
recently deceased, by those experiencing obstacles or difficulties,
11
12
and by devotees who understood and appreciated the power this
sūtra has in combining the streams of knowledge and faith, teach
ing important philosophical ideas while simultaneously harnessing
an unimaginable salvific potential. It is most likely for these same
reasons that Kyabje Lama Zopa Rinpoche advised students to
recite this sūtra, and requested for it to be translated into English.
Rinpoche particularly stressed the importance of this sūtra,
expounding on its benefits and giving the oral transmission of it,
during the extensive series of teachings that he gave from Kopan
Monastery, in Nepal, during the COVID-19 pandemic. Some of the
benefits highlighted by Rinpoche are cited in the epigraph of this
publication. It is noteworthy that even keeping a copy of this sūtra,
let alone reading it, creates vastly unimaginable merits for us.
In many ways this sūtra finds itself circling ideas of language
and expression. Throughout this text there is the repeated use of
the Sanskrit term “dhāraṇī.” The reason for keeping this term in
the Sanskrit instead of attempting an English translation is because
it has too many layered and simultaneous meanings to find justice
in a single English term. Up through the mid-nineteenth century it
was almost exclusively translated as “magical formula,” or some
thing similar, which makes sense, as the term is sometimes used to
refer to a mantra, or sometimes to an actual magical spell, and is
often found in tantric texts.
However, later scholarship recognized the term to have a
meaning, at least in many instances, more akin to “memory.” In his
2009 article Studies in Dhāraṇī Literature I: Revisiting the Meaning
of the term “Dhāraṇī,” scholar R. M. Davidson says, “Consequently,
the category dhāraṇī is polysemic and context-sensitive, capable
of being applied within all the various activities so often included
within the method of dhāraṇī: memory, recitation, protective
mantras, inspiration, summary texts, and extended Mahāyānist
works.” Not only does this sūtra present various individual dhāraṇī,
it identifies itself as a dhāraṇī in its opening paragraph:
13
In order to protect and defend the scriptural collection of
the Dharma, he took up this Mahāyāna sūtra as dhāraṇī
and, with the roar of a lion, he proclaimed a great thunder
of Dharma to the ten directions.
What is shared across the multiple uses of dhāraṇī is an act of
creative transformation of the physical and mental activity of real
izing or creating something. And in this creation, the expression
of the words that combine to be what we recognize as this sūtra,
there is a power, one to liberate yourself and all sentient beings.
That brings us to language, and the idea of an English trans
lation of the Tibetan text, itself translated from Chinese, which
was translated from the Sanskrit, which itself was translated from
whatever local language or dialect the Buddha expressed when he
gave this teaching. And yet, the words of this sūtra, as they exit
your lips with a heart of faith, are powerful. This is not because
of any skill on my part as the translator, but instead, despite my
many flaws and misunderstandings. The language doesn’t always
f
low as poetically in English, especially to the contemporary ear,
as one might expect of such a powerful text, or speech. As these
are the words of the Buddha, regardless of how many translators
have interpreted them before reaching me, I have made every
effort to stay as true to the Tibetan, with as little poetic interpreta
t
ion as possible. The words of the Buddha are powerful, and this
sūtra is not only a reminder of how powerful, but a call to action.
This sūtra wills itself into existence, it expresses and embodies the
immeasurable power of infinite buddhas, and it will lead us, kick
ing and screaming, to liberation.
Mantra to Increase the Power of Recitation
TADYATHĀ / OṂ DHARE DHARE BHANDHARE SVĀHĀ (7x)
The Ārya Mahāyāna Sūtra Called
“The All-Expansive Great Liberation,
Purifying Negative Deeds through
Cleansing Remorse, Perfectly Arranged
for the Accomplishment of Buddhahood”
In Tibetan: Phag pa thar pa chhen po chhog su gyä pa gyö tshang
kyi dig jang te sang gyä su drub par nam par kö pa theg pa chhen
pöi do
In English: The Ārya Mahāyāna Sūtra called “The All-Expansive
Great Liberation, Purifying Negative Deeds through Cleansing
Remorse, Perfectly Arranged for the Accomplishment of Buddha
hood”
I prostrate to all the buddhas and bodhisattvas.
Thus have I heard at one time. The Bhagavān was dwelling in the
great city of Rājagṛha, along with a great saṅgha of eighty thou
sand fully-ordained monks and a saṅgha of thirty-six thousand
bodhisattvas. They were all obstructed by only one more birth,3
completely free from all obscurations, and endowed with the
might of splendor and fortune.
As for the Tathāgata, he urged them on with the skillful means
of the secret meaning; he thoroughly purified the buddha-field; he
spontaneously accomplished the deeds of a buddha; and, through
the blessings of all the buddhas, he made this perfect display.
In order to protect and defend the scriptural collection of the
Dharma, he took up this Mahāyāna sūtra as dhāraṇī and, with the
roar of a lion, proclaimed a great thunder of Dharma to the ten
directions.
15
16
The rank of the good qualities of all those there is like Mount
Meru. Their wisdom is profound, vast and great, like an ocean.
They have tamed the hosts of māras along with their armies. They
gather all the tīrthikas, and settle their minds in complete purifica
t
ion. Since they are powerful and strong, they have no obstacles
to their complete liberation. They blissfully abide in equality. They
have completely taken up mindfulness and meditative stabiliza
t
ion. They have faith in the teachings and are intelligent.
Since their learning in the four ways of attracting disciples, the
six pāramitās, and skillful means is limitless, there is no phenom
enon whose meaning they don’t possess. In order to fulfill the
wishes of all beings, they turn the irreversible wheel.
Since they have the knowledge that understands what exists
and what doesn’t exist, they are learned in the enumeration of
phenomena. They abide in the clairvoyant meditative stabiliza
t
ions, and with the five eyes4 they comprehend the faculties of all
sentient beings. Their splendor and glory are limitless.
Since they have trained their minds with the concentration and
wisdom of most beings, they are adorned with the excellent marks
and signs and become possessed of the supreme accomplishment.
Their minds are like the sky.
Since they have completely relinquished their worldly bodies
and color, they are learned in the dharmatā of all phenomena.5
With their self-aware wisdom they know sentient beings’ goings
and comings in saṃsāra. Since they possess all meditative stabili
zations, they approach the unequalled.
Since they have cultivated the root of virtue for a long time, they
have achieved the might of the buddhas. They possess wisdom,
the ten powers,6 the four fearlessnesses,7 and the eighteen
distinctive qualities.8 They open the door of excellent trans
migrations and shut the door of bad transmigrations. In order to
teach all sentient beings, whom they care for equally as one would
their only child, they are born and appear9 among the five types
of transmigrators.10 In order to liberate all sentient beings from
17
afflictions they disguise themselves like the king of doctors and
abide in saṃsāra.
Since they are learned in the rituals for recovering from disease,
having given medicine that is in accordance with the cause of the
disease, they perfectly liberate from saṃsāra. There is no one that
hears them and is not liberated. They have limitless good quali
t
ies like that. They have made offerings to countless past buddhas.
They perfectly know the essential nature of buddhas. They know
that the tathāgatas abide for a long time. Moreover, it is simply
the case that they always explain the existence of the essential
nature of buddhas to sentient beings in this way.
The thirty-six thousand bodhisattva mahāsattvas, such as the
bodhisattva mahāsattva Mañjuśrī,11 the bodhisattva Unwavering
Light, the bodhisattva Nāga Tree, the bodhisattva Avalokiteśvara,
the
bodhisattva Mahāsthāmaprapta,12 the bodhisattva
Bhaiṣajyarāja, the bodhisattva Supreme Doctor, the bodhisattva
Samantabhadra, the bodhisattva Dharmeśvararāja, the bodhisat
tva Siṃhaghoṣa, the bodhisattva Dhāraṇīdhāra, the bodhisattva
Ratnakośa, the bodhisattva Incessant Effort, the bodhisattva Unre
leased Continuum, the bodhisattva Faith-in-Signs, the bodhisattva
Invincible, and the bodhisattva Maitreya, eighty quadrillion13 pow
erful gods, and fully ordained monks and nuns, male and female
householders, gods, nāgas, yakṣas, humans and nonhumans, and
so on, together with infinite countless gods like Brahma and Indra,
were all settled there in the sky. Flowers of divine jewels fell, and
the music of limitless, countless instruments and cymbals also
rang out of their own accord, and the god Brahma burned sweet
smelling sambhara14 incense. Heaps of offering clouds for the
Tathāgata completely pervaded the realms of the infinite worlds
in the ten directions; and offerings and offering water were thor
oughly invoked for all the buddhas of the ten directions, all the
Dharma of the ten directions, and all the saṅgha of bodhisattvas of
the ten directions. Moreover, all the gods presented offerings like
that for the purpose of seeking the unsurpassable Mahāyāna path.
18
At that time, the Bhagavān, together with the great, innumerable,
limitless retinue that surrounded him, arrived at a place beside a
great sāl tree15 on the fifteenth of the middle spring month,16 just
before his nirvāṇa.
Then, through the blessing of the Tathāgata, Mahāmaitreya,
intending to gather together and protect all sentient beings, spoke
out to all sentient beings in their own language with a great melo
dious voice, the sound of which pervaded the ten directions:
“Today the Tathāgata, Arhat, Perfectly Completed Buddha com
passionately considers sentient beings. He intends to guard and
protect sentient beings. He intends to gather together and accept
sentient beings. He views all sentient beings equally, for exam
ple, as one would look at their only child, and will support those
who are without support. He causes those who have not seen the
embodiment of a buddha to see one. He will separate from their
afflictions those who are not separated. He will produce happi
ness in those who are without happiness. He will completely liber
ate the unliberated. He will endow with resources those who are
without resources. He will divorce from doubt those who are not
separated from doubt. He will purify through contrition those who
have not purified their minds through contrition. He will shepherd
beyond sorrow those who have not passed beyond sorrow.”17
At that time the earth to the left and right of the path became
leveled like an excellent plain and was completely purified. Auspi
ciously, that area was equally one hundred thousand yojanas long
and wide. The Bhagavān, having observed the area, immediately
stayed put and said to the fully ordained monks there, “This loca
t
ion is an appropriate place to preach the Dharma.”
The fully ordained monk Ānanda said to the Bhagavān,
“Bhagavān Tathāgata, in the past you were always pleased with
places where there were mountains, groves, clean water flowing
down, orchards of fruit trees, and flowers. Here now, there is
no water flowing, and also no trees or groves, nor townhouses,
orchards of fruit trees, nor ordinary people. Bhagavān, what is so
19
pleasing here that you would reside here and preach the Dharma?
It is far from being ordinary. Sentient beings tormented by the
sufferings of hunger and thirst don’t sustain even their lives here.
When there is food there is life, when there is life there is a body,
and when there is a body there is also a Dharma path. When there
isn’t food there isn’t life, when there isn’t life there isn’t a body,
and when there isn’t a body there also isn’t a Dharma path. Since
there is nothing at all that is pleasing to the mind like this within
these ill conditions, why does the Bhagavān preach the Dharma
here?”
Then the greatly wise Śāradvatīputra,18 through the blessing of
the Buddha, spoke to Ānanda. “There is no need to contemplate
the other types of previous requests for the sake of Dharma. Not
only is the Tathāgata endowed with the ten powers and the four
fearlessnesses, the Tathāgata is endowed with limitless powers,
limitless omniscient wisdom that has no fear of anything at all,
and limitless majesty and miraculous powers. He serves as a sup
port for all those who are without support. He causes those who
haven’t seen an embodiment of a buddha to see one. He divorces
from their afflictions those who have not been separated from
their afflictions. He brings those who are without bliss into con
tact with blissful sensations. He completely liberates those who
are not liberated. He endows with resources those who have no
resources. He entirely moves beyond sorrow those who have not
gone beyond sorrow. Since the Tathāgata is endowed with limit
less miraculous powers such as these, why do you have such fabri
cated sorrow19 regarding the Tathāgata?
“I recollect when the eminent early scholar Vimalakīrti was
teaching the Dharma to many beings, many beings such as bod
hisattvas, śravakas, pratyekabuddhas, strong and powerful gods,
and nāgas came from other world systems and assembled in his
house. When they had settled there, since no food appeared at
that time, I wondered, ‘How will food for these many beings be
acquired?’ As a result of that thought, Vimalakīrti spoke to me:
20
‘From the early lineage of śravakas—who were of lesser intelli
gence in contemplating the authentic Dharma—and onward, who
has had thoughts about illusionary substances such as food, cloth
ing, and seats?’ When the great scholar Vimalakīrti said that, all the
gods and humans obtained the Dharma path, and I was ashamed.
What you have just said is similar to that.”
Then the Bhagavān said to Ānanda, “Nanda, what was spoken
by the supremely intelligent Śāradvatīputra is true. Since the body
of the lineage that contemplates the Mahāyāna is bliss, it is not
imaginary.”
As soon as he had spoken that he entered into samādhi. Imme
diately through his blessing, a single golden flower, which had a
height of four hundred thousand yojanas, opened and emerged
from there. It masterfully covered all world systems, which were
then completely covered with nets of vaiḍūryas20 and also golden
f
lowers. Under the flowers were jeweled bathing pools that were
completely filled with pure waters endowed with eight qualities.21
The numerous varieties of flowers on all four sides of these were
like this: limitless flowers of numerous varieties, such as utpala
f
lowers, kumuda flowers, lotuses, and puṇḍarīka flowers,22 per
fectly adorned those jeweled pools and grew there. When some
by merely seeing those golden flowers and jeweled pools per
fectly obtained the dharma eye, what need is there to mention
those who entered and bathed there? If they entered and bathed,
they were perfectly purified and attained the patience regarding
nonarisen phenomena.23
Beneath the golden flower there emerged a lion throne made
from jewels that was one hundred yojanas in height. Then the
Bhagavān, having sat on that jeweled throne, emitted great light
rays from all the pores and limbs of his body. Since the Tathāgata’s
light rays, which were, moreover, the same color as the golden
lotus, arose in the four directions, they pervaded all of the bud
dhafields in the ten directions. Also, all the mountains, valleys,
and earth in the locations where those lights rays were perceived,
21
having been equally struck by them, all became golden in color. As
it painlessly struck them, all hell beings were also pacified, and all
hungry ghosts were also liberated—except for those who engaged
in wrong conduct24 and those who denigrated the holy Dharma.
By the blessing of the Tathāgata, all other worldly realms became
the same as this central realm; there was no differentiation.
All of the buddhas of the ten directions, having seen the light
rays, praised the Bhagavān Śākyamuni in one voice with “Excel
lent!,” and said, “Excellent, excellent! These light rays emitted by
the Bhagavān’s great love25 are not like any previous light rays. In
the past, the light would arise in the eastern direction, but this
light today simultaneously arises and is seen in the four directions
and pervades the ten directions. This light extracts all suffering
sentient beings from the three realms and actually shepherds
them beyond sorrow.”
Then all the buddhas of the ten directions spoke to each of
their retinues of bodhisattva mahāsattvas. “Sons of the lineage,
it is like this. When the Tathāgata, Arhat, Perfectly Completed
Buddha Śākyamuni from the Saha world system emits great light
rays, when he is undeniably teaching the holy Dharma and liberat
ing all sentient beings from suffering, it is appropriate that all of
you, having gone to that world system and made offerings to that
buddha, ask questions regarding all your doubts, listen to the enu
meration of the Dharma, and make requests. There are sentient
beings of that world system who are completely unwholesome,
short-tempered, mendacious, and deceitful, and since they don’t
have faith in a single vehicle, the Tathāgata Śākyamuni, with great
love and with various skillful means, differentiated three vehicles
in order to liberate the three types of beings.26 However, since it is
taught as three vehicles, it is virtuous at the beginning, virtuous at
the middle, virtuous at the end, has excellent meaning, has excel
lent expressions, is unmixed, thoroughly pure, and thoroughly
pristine.
22
“That buddha bhagavān will not be seen again for a billion eons.
All the enumerations of the Dharma that are spoken will not be
heard. Those retinues will also not gather together. The Bhagavān
Śākyamuni who resides on a throne and the special golden flower
will also not be seen. Therefore, all of you, having gone to that
world, when you have seen that buddha and expressed your
doubts, will achieve merit, you will benefit all beings, and you will
become blissful.”
As soon as that had been spoken, each of the one hundred mil
lion bodhisattvas from each of the buddhafields of the ten direc
t
ions arose from their respective places and, having prostrated to
their respective buddhas, proceeded all together. Each bodhisat
tva held up one hundred thousand varieties of musical instru
ment and, after releasing an excellent rain of supreme jeweled
f
lowers, went to the location of the Bhagavān Śākyamuni. Having
made prostrations to the Bhagavān and circumambulated him
seven times, they sat down at the same time. Then they each,
together with one word, one voice, one sound, made a request to
the Bhagavān. “Bhagavān, when we make requests and ask ques
t
ions, then in order that we may be physicians to all beings and for
the sake of their happiness, we pray the Bhagavān will clarify and
explain.”
The Bhagavān spoke to all those bodhisattvas who had given
forth that request. “Sons of the lineage, if you have doubts then
ask them all, and I will explain to you all the particulars.”
The bodhisattvas thus made this request to the Bhagavān:
“Bhagavān, our own tathāgatas only spoke of one vehicle. What is
the purpose for which the Bhagavān here explains three vehicles?”
The Bhagavān, with his unobstructed wisdom, replied to the
bodhisattvas, “Sons of the lineage, since it is excellent that, for
the sake of the benefit and happiness of sentient beings, you have
asked like this, listen. Sons of the lineage, it is like, for example,
how one person has three names. When they’re young they are
23
called ‘child.’ When they are twenty years and above, they are
called ‘adult.’ When they have gone past eighty years and above,
they are called ‘senior.’ My three vehicles are similar to that. For
śravakas, whose mental capacity is smaller, I teach the small vehi
cle. For pratyekabuddhas, whose mental capacity is middling, I
teach the middling vehicle. For bodhisattva mahāsattvas, who
enter the great path, I teach the great vehicle.
“All you sons of the lineage, again listen. In brief, the two
extremes do not exist, and they converge in a singular direction.
Although different in terms of understanding, they gather together
to the same point. Sūtra is the single vehicle, even though, through
the practice of skillful means, it is divided into three. The Śravaka
and Pratyekabuddha Vehicles are also included within the Great
Vehicle as the Great Vehicle is the Buddha Vehicle. Therefore, the
three vehicles are also one.”
When he taught this Dharma, ten thousand bodhisattvas
obtained the patience regarding nonarisen phenomena. Eight
hundred fully ordained monks obtained the fruition of arhathood.
Twenty-thousand gods obtained the perfectly pure dharma eye.
Among humans, one billion immediately generated the mind of
unsurpassable, perfectly completed enlightenment.
The bodhisattvas who had come from the ten directions, having
paid homage with folded hands to the place directly in front of
the Bhagavān, made this request to the Bhagavān: “Bhagavān,
having come to this realm through the power and blessings of
the Tathāgata, we have, in addition to gazing upon the face of the
Bhagavān, also heard this Mahāyāna Dharma and have adopted
this enumeration of the Dharma. Please grant us permission to
hold it as dhāraṇī. For the sake of the tathāgata-nirvāṇa, we will
gather together in the many places where the Dharma is taught,
such as in the mountains, forests, groves, orchards, abodes of
knowledge-holders, villages, towns, cities, provinces, hermitages,
charnel grounds, stūpas, temples, and the dwelling places of the
24
saṅgha, and also in the individual homes of individual household
ers, in this world system and other world systems, and spread it
far and wide, doing this uninterruptedly.
“What’s the reason for this? If this enumeration of the Dharma
abides for a long time, then all lower rebirths will be stopped.
Because it has been taught27 by the previous tathāgata, it is said
to cut the doorway to the realm of hell beings, and therefore it is
listened to.
“Anyone who recites a word from this sūtra will overjoy the gods
and have a pleasant rebirth. They will always be waited upon and
venerated, and will naturally practice virtue. Whoever hears this
All-Expansive Great Liberation Sūtra and, having become joyful,
with minds of faith and respect, writes a letter or causes someone
else to write a letter [of it], or reads it aloud, or recites it, adopts it,
holds on to it or prostrates to it, and expresses the name of a single
buddha or the name of a single bodhisattva within this enumera
t
ion of the Dharma, that person, in this very life, will achieve bliss.
They will not experience any negativities, and moreover, when this
life ends and they transmigrate, all us bodhisattvas will go before
them on the path, leading them, and they will be born into one of
the completely pure abodes in one of our worldly realms.
“Why is this? It is because they adopt this sūtra and hold it as a
dhāraṇī. Adopting this sūtra and holding it as a dhāraṇī is holding
the body of a buddha. Holding the body of a buddha is manifesting
as an actual bodhisattva, and therefore, all those who do so have
the same training as us. Because of those causes and conditions,
all those who hold this sūtra as a dhāraṇī aspire to be born in one
place and not be separated.”
Then countless, limitless beings, such as Mahābrahma; the gods
of the Thirty-Three; the four great kings that are the world protec
tors; the Lord of Secrets Vajrapāṇi; the great commanders of the
yakṣas, such as Saṃjñeya; the nāga kings Nanda and Upananda;
demigods; garuḍas; Sarasvatī; Hārītī; the god of the mountains;
25
the god of the fields; the god of the rivers; the god of the oceans;
the earth god; the water god; the fire god; and the wind god all
rose from their respective seats and, having respectfully pros
trated with hands together in front of the Bhagavān, said this to
the Bhagavān, “Bhagavān, we will always protect and uphold this
All-Expansive Great Liberation Sūtra that the Bhagavān has taught.
We will always recite praises in front of any place where this sūtra
resides, thoroughly purifying it. It is appropriate for this sūtra to
abide in a stūpa or a dwelling, or a layperson’s home or a monas
tery.
“If some people pick up this sūtra with unclean hands, or read
it aloud or recite it disrespectfully, we will make them unhappy in
body and mind during all four types of daily activities—walking,
standing, sitting, and sleeping. We will bring about fear, fright, and
adventitious harm anywhere they abide. They will have various
unhappinesses in this life, and when they transmigrate they will be
made to fall to the realm of hell beings.
“When anyone who respects this sūtra picks it up and holds
it with clean hands, or performs ablutions, or burns incense and
reads it aloud, or recites it, or holds it, or grasps it, or writes a
letter or causes another to write a letter of it, or recollects it, and
doesn’t perform negative dharma, then we will attend to that
person for the sake of protecting this sūtra. We will protect them.
Even when that person sleeps, we will be there in front of them,
and bad omens will not come. Again, like that, they will not be
harmed by any pernicious enemy or pernicious harmful spirit. We
will protect whatever home they abide in, or wherever they travel
we will follow behind them and connect them with whatever they
are looking for. Wherever they go in the four directions they will
continuously realize virtuous dharma without any obstacles, and
when they transmigrate from this life they will be born as gods.
Due to these causes and conditions, they will recognize buddhas
and not lose the Mahāyāna.”
26
The Bhagavān replied to the bodhisattva mahāsattvas, gods,
lord of demigods, and so on, “It is so, it is thus, it is just as you have
said. Further, if they do not even hear this sūtra, it is not possible
for them to realize it. If they desire to pick up this sūtra, or grasp
it, or hold it, or read it aloud, or recite it, then after having taken a
purifying bath and put on clean clothes, they are to make offerings
with various incenses, sandalwood, powders, and ointments, and
prostrate in a clean, isolated dwelling that they have adorned with
pennants, victory banners, and parasols.
“Having begun the first of six daily sessions in that way, then
every day for seven days they are to read this sūtra aloud, have
indefatigable awareness, indefatigable mindfulness, indefatigable
investigative thought, indefatigable contemplation, indefatigable
holding-it-as-dhāraṇī, indefatigable practice, and indefatigable
teaching and training.
“During the six sessions of day and night they are to prostrate
to all the buddhas and bodhisattvas, and to the twelve divisions
of scripture that come from this sūtra, and then read it aloud or
cause another to recite it; and if they’re able to act with belief and
respect, then all their heavy negative actions will be purified in
just the same way as appears within this sūtra.
“Do not doubt or be of two minds about it. Why is that? This
Sūtra of All-Expansive Great Liberation is the practice performed
by the buddhas. This Sūtra of All-Expansive Great Liberation pro
tects and guards since it is the mother of all buddhas. This Sūtra of
All-Expansive Great Liberation is the king of all sūtras. This Sūtra of
All-Expansive Great Liberation is the ultimate essence. This Sūtra
of All-Expansive Great Liberation is the path of all bodhisattvas.
“This profound Sūtra of All-Expansive Great Liberation is similar
to the six greats in the world because it is inconceivable. What are
those six? They are great earth, great water, great fire, great wind,
great sun, and great sky. This sūtra is like great earth because it
serves as the vehicle for all, pure or impure, excellent or bad. This
sūtra is like great water because it washes away all impurities and
27
f
ilth. This sūtra is like great fire because it burns all afflictions, filth,
and defilement. This sūtra is like great wind because it blows away
impurities and filth. This sūtra is like the great sun because it illu
minates any and all darkness that exists. This sūtra is like great sky
because it contains all things that are excellent or bad.
“This Mahāyāna sūtra, All-Expansive Great Liberation, is
unequalled. At its top are bodhisattvas, in the middle are the
śravakas, and at the bottom are all embodied transitory beings28—
there is no being that is not contained in it. Therefore, all of you,
take up this sūtra as a dhāraṇī. Hold it! Spread it everywhere!
Share it with faith and respect! All you bodhisattva mahāsattvas,
penetrate the buddha-wisdom and actually realize the nature of
buddhahood. All you gods also adopt this sūtra, and when you
hold it you will continuously see me, and you will also see all bud
dhas that haven’t arrived yet. You will turn the wheel of Dharma,
and abide in the great maṇḍala.”
Then, a bodhisattva from among that great retinue known as
Faith-in-Signs rose from his seat within that assembly. Putting his
upper robe over one shoulder, he prostrated with his head to the
feet of the Bhagavān, and spoke this to the Bhagavān: “Bhagavān,
when we make requests and ask a question, we pray for the ben
efit of limitless beings and for the sake of their happiness that the
Bhagavān may clarify and explain.”
The Bhagavān said this to the bodhisattva Faith-in-Signs, “Most
excellent, excellent! Son of the lineage, if you have a question then
ask whatever you want, and I will explain to you the particularities
and specifics. Your asking questions, moreover, will become ben
efit and happiness for limitless sentient beings.”
The bodhisattva Faith-in-Signs said to the Bhagavān, “I remem
ber that previously, a long time ago, there was a tathāgata named
Ratnaśikhin, and I heard it said that if you heard his name one
t
ime you achieve birth as a god. Not long after the time of that
tathāgata, there was a great lake within a forest hermitage in the
28
kingdom of King Deveśvaraprabha, whose water had dried up.
There were ten thousand great fish there that were tormented
by the sun and close to death. The scholar called Jalavāhanaḥ,29
having approached that place and seen them, developed great
love and compassion for those sentient beings. Although he gave
them water and food, he doubted if they would live even a few
nights. Since he sought for them to have very long lives, he pro
nounced the name of Bhagavān Ratnaśikhin three times. It is said
that as soon as the fish heard it, they passed away and were born
as gods in the deva realm Heaven of the Thirty-Three.
“Here today, Bhagavān, for the sake of this whole retinue and
for that of later sentient beings, teach the names of the buddhas.
Upon hearing the name of Bhagavān Śākyamuni there is benefit,
happiness, limitless merit, and continuous marvelous enjoyments,
and limitless beings have the direct realization of the buddha
essence, so please teach them for the sake of that. Please explain
them for the sake of the total liberation of all sentient beings,
who have degenerated the root of their vows and are confused by
afflicted minds.”
Then the Bhagavān said this to the bodhisattva mahāsattva
Faith-in-Signs, “Son of the lineage, if I expounded upon the names
of the buddhas of the ten directions for even a billion eons I would
not exhaust them. Though it is tenable to count and know every
drop of water, there is no knowing the enumeration of all the
names of all the buddhas. Though it is tenable to measure the
weight30 of all the Mount Merus, there isn’t such an enumeration
of the names of the buddhas. Though it is tenable to know the
f
inal boundaries and limits of space, there isn’t such an enumera
t
ion of the names of the buddhas.
“By my briefly teaching you the names of the buddhas of the
three times, whoever’s ear they fall upon just one time, as soon
as that person transmigrates from this life, they will be born in
the abode of the gods. Having heard it, if you also generate devo
t
ion and respect, and write it, express the name, and prostrate,
29
then you will purify countless eons of saṃsāra’s negativities and
achieve limitless merit. Furthermore, when that person dies, they
will be reborn in whichever realm of the ten direction’s world sys
tems they have faith in. They will also see me and, in the future,
see all of the buddhas of the excellent eon.”
Then the Bhagavān said to that large assembly, “All of you,
properly arrange your garments, prepare an indefatigable body,
indefatigable contemplation, indefatigable mindfulness, and
indefatigable investigative thought, and if you desire to hear the
Dharma, concentrate your mind single-pointedly.”
I prostrate to the bhagavān Lamp that is the King of Sumeru.
I prostrate to the bhagavān Maṇirāja.
I prostrate to the bhagavān Ratnaśikhin.
I prostrate to the bhagavān Amitāyus.
I prostrate to the bhagavān Vipaśyin.
I prostrate to the bhagavān Prabhūtaratna.
I prostrate to the bhagavān Śākyamuni.
I prostrate to the bhagavān Collector and Upholder of
All Dharma.
I prostrate to Expression Beyond Measure.
I prostrate to Unequalled.
I prostrate to Boundless Dharma.
I prostrate to Difficult to be Encompassed by Thought.
I prostrate to Strongest of the Strong Who Abides in Strength.
I prostrate to Imperishable Ten Powers.
I prostrate to Chief of the Three Realms.
I prostrate to Great Teacher Who Leads Everyone.
I prostrate to Breaker of All Bonds.
I prostrate to Gone to the Limits of the Far Shore.
I prostrate to Already Passed Beyond All Worlds.
I prostrate to Completely Separated from the Continuum
of Saṃsāra.
30
I prostrate to Complete Liberation through Samādhi.
I prostrate to Unobservable Like Space.
I prostrate to King of Dharma among the Multitudes.
I prostrate to Destroyer of the Collection of Four Māras.
I prostrate to Great Love Like That of a Father for His Only Son.
“Through your successions of deaths and transmigrations,
wherever you emerge, wherever you are born, may you, always
seeing the face of a buddha and always clearly recognizing the
buddha-essence, reach the great nirvāṇa. Why is that? All those
who possess the transitory collection31 have the buddha-essence.
O great assembly, join your ten fingers and palms together and
properly listen, and make offerings from the depths of your heart.”
Listen while I explain the names of the buddhas
Of the three times and ten directions,
And generate actual release from negativities
And from even the five actions of immediate repercussion.
Although I will explain and elucidate this
To those persons who have no roots of virtue,
They, however, will not be able understand it.
When those whose nature is that of a burnt seed have left,
Then only the wise and steadfast will remain.
Having eliminated the lesser vehicle,
Only the Great Vehicle will remain.
Having eliminated the dual vehicle,
There will be the solitary vehicle.
Those persons who have no roots of virtue
Will not hear this sound.
Those who have made offerings to countless buddhas
Will hear the names of the buddhas from the beginning.
Those who receive this and take it up,
31
Even a mere portion of it, will be completely liberated
And blissfully abide on a perfectly pure ground.
Once again, practice this dharma of mine,
Which is the entire practice of the buddhas.
When you prostrate to the names of the buddhas,
Adopt this sūtra, recite it, and embrace it,
Then you will be free from the activities of the māras,
And you will purify the negativities associated with
The four roots, the five actions of immediate repercussion,
and wrong conduct.
Such persons will, in the future,
Definitely attain the ārya path.
Anyone who does not produce faith
Will fall to the three bad transmigrations.
Those who produce authentic faith and prostrate
with joyful effort
Will see limitless buddhas.
Therefore, prostrate single-pointedly
And aspire to purify negativities.
As such, respectfully prostrate.
The whole large assembly joined their palms together, and per
fectly listening, they single-pointedly concentrated their bodies
and minds. Without any carelessness they touched their five limbs
to the ground, and listened from the depths of their hearts.
The Bhagavān then expressed and proclaimed from the names
of the buddhas:
I prostrate to the limitless past buddhas.
I prostrate to the twenty thousand buddhas named
Candrasūryapradīpa.
I prostrate to the thirty thousand buddhas named Dipaṃkara.
32
I prostrate to the buddha Supreme Unobstructed Wisdom.
I prostrate to the sixteen buddhas named Prince.
I prostrate to the buddha Gaganarāja.
I prostrate to the buddha Prabhūtaratna.
I prostrate to the buddha King of Lamps That is Lord
among the Clouds.
I prostrate to the buddha King of the Sound of Generosity.
I prostrate to the buddha Amitābha.
I prostrate to the buddha Virtuously Contemplating.
I prostrate to the buddha Nirmāṅakāya.
I prostrate to the buddha Glorious Brilliance of the Sun
and Moon.
I prostrate to the buddha Wisdom King of Constellations
Pure Lotus.
I prostrate to the buddha King of Completely Pure
Ornamentation.
I prostrate to the buddha King Noble Nāga.
I prostrate to the buddha King Thundering Cloud.
I prostrate to the buddha Wisdom Lotus King of
Constellations Thundering Cloud.
I prostrate to the buddha Maṇirāja.
I prostrate to the buddha King Sāl Tree.
I prostrate to the buddha King Glory and Splendor of
the Highest Jewels.
I prostrate to the buddha King of Bright Light.
I prostrate to the ten million buddhas named Immoveable Light.
I prostrate to the buddha Far-Reaching Light.
I prostrate to the buddha Candraprabha.
I prostrate to the buddha Sandalwood Incense.
I prostrate to the buddha King of Excellent Mountains.
I prostrate to the buddha Mount Sumeru Possessing
the Divine Topknot.
I prostrate to the buddha Light Equal to Mount Sumeru.
I prostrate to the buddha Shape of the Moon.
33
I prostrate to the buddha Perfect Mindfulness.
I prostrate to the buddha Stainless.
I prostrate to the buddha Desireless.
I prostrate to the buddha Nāgadeva.
I prostrate to the buddha Immoveable Ground.
I prostrate to the buddha Supreme Flower.
I prostrate to the buddha Supreme Vaiḍūrya Flower.
I prostrate to the buddha Color of Vaiḍūrya and Gold.
I prostrate to the buddha Treasury of Gold.
I prostrate to the buddha Lineage of the Earth.
I prostrate to the buddha Reflection of the Moon.
I prostrate to the buddha Melody of the Sun.
I prostrate to the buddha Lotus Complete Liberation.
I prostrate to the buddha Completely Adorned by Light Rays.
I prostrate to the buddha Clairvoyance of an Ocean-Like Mind.
I prostrate to the buddha Water Light.32
I prostrate to the buddha Great Melody.
I prostrate to the buddha Free from Stains and Illusions.
I prostrate to the buddha Who Has Abandoned Sadness.
I prostrate to the buddha Blazing Jewels.
I prostrate to the buddha Utmost Vertex.33
I prostrate to the buddha Establishing as a Hero.
I prostrate to the buddha Upholder of the Quality of Wisdom.
I prostrate to the buddha Eclipsing Both the Sun and Moon.34
I prostrate to the buddha Vaiḍūrya Light of the Sun and Moon.
I prostrate to the buddha Unsurpassed Vaiḍūrya Light.
I prostrate to the buddha Chief among the Very Supreme.
I prostrate to the buddha Awakened Flower.
I prostrate to the buddha Clear Moon.
I prostrate to the buddha Sunlight.
I prostrate to the buddha King of Colored Flowers.
I prostrate to the buddha Moonlight in Water.
I prostrate to the buddha Clearing the Darkness of Doubt.
I prostrate to the buddha Liberated from Suffering.
34
I prostrate to the buddha Pure Belief.
I prostrate to the buddha Foregone Excellence.
I prostrate to the buddha Majestic Miracle.
I prostrate to the buddha Wisdom of Dharma.
I prostrate to the buddha Sound of the Swan.
I prostrate to the buddha Sound of the Lion.
I prostrate to the buddha Sound of the Nāga.
I prostrate to the buddha Abiding in the World.
I prostrate to the buddha Īśvara.
I prostrate to the buddha Amitāyus.
I prostrate to the buddha Amitābha.
I prostrate to the buddha Infinite Light.
I prostrate to the buddha Unobstructed Light.
I prostrate to the buddha Unrivaled Light.
I prostrate to the buddha King of Light Blazes.
I prostrate to the buddha Blazing Light.
I prostrate to the buddha Blazing Root.
I prostrate to the buddha Completely Pure Light.
I prostrate to the buddha Very Joyful Light.
I prostrate to the buddha Wisdom Light.
I prostrate to the buddha Uninterrupted Stream of Light.
I prostrate to the buddha Light That is Difficult to Contemplate.
I prostrate to the buddha Inexpressible Light.
I prostrate to the buddha Noble Light of Sun and Moon.
I prostrate to the buddha Excellent Marks the Color of
Refined Gold.
I prostrate to the buddha Lengthy Analysis.
I prostrate to the buddha Treasury of Jewels.
I prostrate to the buddha Limitless Melody.
I prostrate to the buddha Flavor of Honey.
I prostrate to the buddha Victor of Nāgas.
I prostrate to the buddha Power of Victors.
I prostrate to the buddha Lion’s Melody.
I prostrate to the buddha Light Devoid of Stain.
I prostrate to the buddha Supreme Glory.
35
I prostrate to the buddha Mountain of Gentle Splendor.
I prostrate to the buddha King of Vajras.
I prostrate to the buddha Unsurpassed Flower.
I prostrate to the buddha King of the Power of Fearlessness.
I prostrate to the buddha Lord Sovereign of Nāgas.
I prostrate to the buddha King of the Majesty of Lions.
I prostrate to the buddha Īśvararāja.
I prostrate to the buddha Pervasive Light.
I prostrate to the buddha Samantāloka.
I prostrate to the buddha Completely Immaculate.
I prostrate to the buddha Tamālapattracandanagandha.35
I prostrate to the buddha Sandalwood Incense Light.36
I prostrate to the buddha Victory Banner of Jewels.
I prostrate to the buddha Essence of Very Joyful Pile of Jewels.
I prostrate to the buddha Great and Unsurpassable Effort.
I prostrate to the buddha Victory Banner of Jewels,
Light of a Lamp.
I prostrate to the buddha Illuminating Lamp of Wisdom.
I prostrate to the buddha Glorious Illuminating Light of
the Ocean.
I prostrate to the buddha Solid and Enduring Vajra.
I prostrate to the buddha One Who Will Completely
Disperse Golden Light.37
I prostrate to the buddha Great and Powerful Effort.
I prostrate to the buddha Disciplined Hero.
I prostrate to the buddha Light of Compassion.
I prostrate to the buddha King of the Power of Compassion.
I prostrate to the buddha King of the Essence of Love.
I prostrate to the buddha King Who Has Completely
Arranged the Innermost Sandalwood.
I prostrate to the buddha Chief among the Great and Excellent.
I prostrate to the buddha Excellently Awakened.
I prostrate to the buddha King Completely Arranged.
36
I prostrate to the buddha Jeweled Parasol of the Golden
Mountain.
I prostrate to the buddha Mark of the Golden Flower’s
Blazing Light.
I prostrate to the buddha Illuminating Light of the Great Lamp.
I prostrate to the buddha Canopy of Jewels, King of
the Sovereign of the Power of Analyzing Emptiness.
I prostrate to the buddha Golden Flower’s Light.
I prostrate to the buddha Light of the Flower That is
the Jewel of the Sky.
I prostrate to the buddha King of Completely Arranging
Vaiḍūrya.
I prostrate to the buddha Light Entirely Manifesting the Body.
I prostrate to the buddha Unchanging Light of Wisdom.
I prostrate to the buddha Annihilator of All Kings of Māras.
I prostrate to the buddha One Thousand Illuminating Lights.
I prostrate to the buddha Victor Wisdom of Love.
I prostrate to the buddha Clear Light of Love.
I prostrate to the buddha Pure Light of the World.
I prostrate to the buddha Virtuous Isolation Melody of
the Moon.
I prostrate to the buddha Supreme Reverend King of Wisdom.
I prostrate to the buddha Abiding on the King of the Jewel
of Parasols.
I prostrate to the buddha Unsurpassable Lineage of Nāgas,
King of the Chief of Wisdom.
I prostrate to the buddha Light of the Sun and Moon.
I prostrate to the buddha Jewel Light of the Sun and Moon.
I prostrate to the buddha King of Supreme Adornments
Wisdom Pennant.
I prostrate to the buddha King of Stainless Treasury.
I prostrate to the buddha Mark of Illuminating Light.
I prostrate to the buddha Illuminating Blazing Light of Gold.
37
I prostrate to the buddha Treasury of Illuminating
Golden Light.
I prostrate to the buddha King of the Sovereign of
the Power of the Sound of a Lion.
I prostrate to the buddha King of Holy Supreme Melody.
I prostrate to the buddha Eternal Pennant Light.
I prostrate to the buddha King of Lamps Conceptualizing
the World.
I prostrate to the buddha Obtaining Kingship of the Clothing
of Wisdom.
I prostrate to the buddha King of Holy Characteristics of
Dharma.
I prostrate to the buddha Light of Mount Meru.
I prostrate to the buddha Light of the Sumana38 Flower.
I prostrate to the buddha Light of the Utpala Flower.
I prostrate to the buddha King of Holy Power and Might.
I prostrate to the buddha King of the Power of Wisdom.
I prostrate to the buddha Very Joyful Undisturbed Light.
I prostrate to the buddha King Limitless Melodies.
I prostrate to the buddha Light of Intelligence.
I prostrate to the buddha Light of Golden Ocean.
I prostrate to the buddha King of the Sovereign of Oceans
and Mountains of Wisdom.
I prostrate to the buddha Light of Great Liberation.
I prostrate to the buddha King Constantly Filled with
All Dharma.
I prostrate to the buddha He Who Doesn’t Teach Foolishness.
I prostrate to all the nirmāṇakāyas of the buddhas of the past.
“When you prostrate to a single past buddha, or to ten, one
hundred, one thousand, or ten thousand past buddhas, all the
intolerable negativities performed in saṃsāra over countless, lim
itless eons will be purified.
38
“I respectfully prostrate to one hundred thousand buddhas,
to one million buddhas, to ten million buddhas, to one hundred
million buddhas, to one billion buddhas, to one hundred quadril
lion buddhas, to countless, limitless buddhas as numerous as the
grains of sand in the Gaṅgā River.
“If any person hears the names of the countless, limitless past
buddhas, they will not fall to the suffering of the hell realm for
eight hundred thousand eons. Therefore, I respectfully prostrate.”
Whoever respectfully prostrates
To the names of the past buddhas
Will attain intelligence and purify negativities,
Will henceforth, have the power to restrain from
The ten nonvirtues and five actions of immediate repercussion,
Will always hear the holy Dharma,
And will be endowed with Mahāyāna ethics.
Therefore, I also prostrate now in that way.
The two types that are not included
Are those who disparage the Mahāyāna Dharma
And those who view it as wrong conduct.
When someone has a mind that is itself perfectly pure
They will not engage in so-called wrong conduct.
They will constantly see limitless buddhas,
And if they are able to repent, with a pure mind,
The four root negativities
And the five actions of immediate repercussion,
Then that is the proper way to abide.
Therefore, I also respectfully prostrate.
Since it purifies the karma of the ten nonvirtues
And attains the Mahāyāna ethics,
Therefore, I respectfully prostrate.
39
When he had spoken all those names of the past buddhas, ten
thousand bodhisattvas attained the patience regarding nonarisen
phenomena, eight hundred śravakas generated the Mahāyāna
mind, five thousand fully ordained monks accomplished arhat
hood, and one hundred thousand gods and humans attained the
perfectly pure dharma eye.
I prostrate to the countless, limitless presently abiding
buddhas.
I prostrate to the one million buddhas named Prasenajit.
I prostrate to the buddha Stainless Refined Gold Dust.
I prostrate to the buddha Limitless Illumination.
I prostrate to the buddha King Illuminating Light Like
the Maṇḍala of the Sun.
I prostrate to the buddha Heaped Incense.
I prostrate to the buddha Body of One Hundred Thousand
Lions.
I prostrate to the buddha Complete Play of Lions.
I prostrate to the buddha King of Mountain of Completely
Radiant Good Qualities.
I prostrate to the buddha King of Jewels, Blissful Abode of
Good Qualities.
I prostrate to the buddha King Perfectly Adorned with
Jeweled Flowers.
I prostrate to the buddha Bearer of Hardships.
I prostrate to the buddha Mark of Sumeru.
I prostrate to the buddha Becoming King Sumeru.
I prostrate to the buddha Ratnaśrī.
I prostrate to the buddha Ratnacandra.
I prostrate to the buddha Blazing Jewel.
I prostrate to the buddha Ratnavyūhaṃ.
I prostrate to the buddha Withstander of Hardships,
the Roar of Lions.
I prostrate to the buddha King Great Light.
40
I prostrate to the buddha Unchangeable.
I prostrate to the buddha Bhaiṣajyarāja.
I prostrate to the buddha Perfectly Ornamented.
I prostrate to the buddha Gone to the Floating Palace.
I prostrate to the buddha Parasol of Moons.
I prostrate to the buddha Pervasive Light.
I prostrate to the buddha Maṇirāja.
I prostrate to the buddha Vipaśyin.
I prostrate to the buddha Śikhin.
I prostrate to the buddha Viśvabhū.
I prostrate to the buddha Krakucchanda.
I prostrate to the buddha Kanakamuni.
I prostrate to the buddha Kāśyapa.
I prostrate to the buddha Megharāja.
I prostrate to the buddha Dharmagarbha.
I prostrate to the buddha Sandalwood Flower.
I prostrate to the buddha Sandalwood Petal.
I prostrate to the buddha Supreme Mind.
I prostrate to the buddha Peerless Subduer.
I prostrate to the buddha Drum of Honey.
I prostrate to the buddha Vipaśyin.
I prostrate to the buddha Illuminating Light of the Sun
and Moon.
I prostrate to the buddha Invincible Light.
I prostrate to the buddha King Endowed with Perfect
Ornamentation.
I prostrate to the buddha Rays of Light, King of Completely
Pervasive Qualities.
I prostrate to the buddha King of the Sound of the Lion
That Destroys the Four Māras.
I prostrate to the buddha Fearless Vajra.
I prostrate to the buddha Vaiḍūrya Light.
I prostrate to the buddha King Mount Sumeru.
I prostrate to the buddha King of Immaculate Light Rays.
I prostrate to the buddha Bhadraśrī.
41
I prostrate to the buddha Limitless Light Rays.
I prostrate to the buddha Complete Play of Dhāraṇī.
I prostrate to the buddha King of Power of the Heroically
Going Forth Samādhi.
I prostrate to the buddha King Sovereign of Virtuous-
Seeing Samādhi.
I prostrate to the buddha Unsurpassed Qualities.
I prostrate to the buddha Sovereign of Miracles.
I prostrate to the buddha Formlessness of Marks.
I prostrate to the buddha Scattered Body.
I prostrate to the buddha Unmarked by Stain.
I prostrate to the buddha Unmarked by Sickness.
I prostrate to the buddha Unmarked by Contact.
I prostrate to the buddha Sovereign of Samādhi.
I prostrate to the buddha Sovereign of Wisdom Samādhi.
I prostrate to the buddha Sovereign of the Precious Body.
I prostrate to the buddha Condenses All.
I prostrate to the buddha Completely Radiant with
Glorious Kindness.
I prostrate to the buddha Śikhin.
I prostrate to the buddha Viśvabhū.
I prostrate to the buddha Krakucchanda.
I prostrate to the buddha Kanakamuni.
I prostrate to the buddha Kāśyapa.
I prostrate to the buddha Mind Attached to Pleasant Sound.
I prostrate to the buddha Supriya.
I prostrate to the buddha Akṣobhya.
I prostrate to the buddha Mark of Mount Sumeru.
I prostrate to the buddha Lion’s Melody.
I prostrate to the buddha Lion’s Mark.
I prostrate to the buddha Sovereign of Clouds.
I prostrate to the buddha Always Peaceful.
I prostrate to the buddha Mark of the Sense Powers.
42
I prostrate to the buddha Anantāvabhāsa.39
I prostrate to the buddha Mark of Brahma.
I prostrate to the buddha Gone Beyond All Worldly Suffering.
I prostrate to the buddha Tamālapattracandanagandha.
I prostrate to the buddha Form of Mount Sumeru.
I prostrate to the buddha King of the Sovereign of Clouds.
I prostrate to the buddha Destroyer of All Worldly Fears.
I prostrate to the buddha Nirmāṇakāya Śākyamuni.40
“When you respectfully prostrate to one currently residing
buddha, or ten, one hundred, one thousand, or ten thousand cur
rently residing buddhas, all of the heavy negativities from count
less eons in saṃsāra will be purified.
“I prostrate to one hundred thousand buddhas, to one million
buddhas, to ten million buddhas, to one hundred million buddhas,
to one billion buddhas, to one hundred quadrillion buddhas, to
countless, limitless buddhas as numerous as the grains of sand in
the Gaṅgā River.
“When anyone hears the names of the countless currently
residing buddhas, they will not fall to the hell realms for six hun
dred thousand eons. Therefore, I respectfully prostrate.”
When you prostrate to all the buddhas
Currently abiding in the ten directions
You will be completely liberated from all negative karma,
You will purify the negativities of the five actions of
immediate repercussion,
You will always reside on perfectly pure ground,
And you will also happily abide in Śākyamuni’s dharma.
At the end you will be separated from the three lower rebirths.
Also, you will see Buddha Maitreya,
And you will also see a thousand buddhas.
Therefore, I also prostrate in that way.
43
You will also see the buddhas of the ten directions.
You will always be born in perfectly pure lands.
Also, you will hear the holy Dharma,
And you will always clearly see the buddhas.
When he had spoken all those names of the presently abiding
buddhas, bodhisattvas as numerous as all the grains of sand in two
Gaṇgā rivers entered into the door of dhāraṇī, and four million
two hundred thousand gods and humans generated the mind of
unsurpassed enlightenment.
I prostrate to the limitless buddhas of this excellent eon
who have not yet come.
I prostrate to the buddha Maitreya.
I prostrate to the buddha Completely Pure Body.
I prostrate to the buddha Flower Light.
I prostrate to the buddha Perfected Flower.
I prostrate to the buddha Illuminating Light.
I prostrate to the buddha Name and Sign.
I prostrate to the buddha Golden Light of the Jambu River’s
Gold.
I prostrate to the buddha Illuminating Dharma.
I prostrate to the buddha Ratnāvabhāsa.
I prostrate to the buddha Pervasive Illumination.
I prostrate to the buddha Complete Marks.
I prostrate to the buddha Samantaprabha.
I prostrate to the buddha Mountain and Ocean of Wisdom.
I prostrate to the buddha King of the Sovereign of Miracles.
I prostrate to the buddha Perfect Arrangement of Jewels.
I prostrate to the buddha Foremost Being.
I prostrate to the ten million buddhas named King
Achieving Sovereignty.
I prostrate to the buddha Bejeweled Characteristic.
I prostrate to the buddha Priyadarśana.
44
I prostrate to the twenty thousand buddhas named King
Completely Adorned by Marks of Lights.
I prostrate to the thirty thousand buddhas named Entirely
Glorious Concordant Marks.
I prostrate to the buddha Megharāja.
I prostrate to the forty-eight thousand buddhas named
Unchanging Light.
I prostrate to the buddha King of Jewel Moon.
I prostrate to the buddha Light Devoid of Stains.
I prostrate to the buddha Holy Form.
I prostrate to the buddha Light Rays of Holy Form.
I prostrate to the buddha Destroyer of All Hordes of
Obstructing Entities.
I prostrate to the buddha Collection of Scents.
I prostrate to the buddha Collection of Sounds.
I prostrate to the eighty thousand buddhas named Completely
Arranging Light Rays.
I prostrate to the eighty million buddhas named Completely
Arranging Light Rays.
I prostrate to the buddha Completely Adorned by Jeweled
Flowers.
I prostrate to the buddha King of Supreme Qualities.
I prostrate to the buddha Illuminating Light of Refined Gold.
I prostrate to the five hundred buddhas named Lotus Light of
Prophecy.
I prostrate to the buddha Fearless Son of Non-Craving.41
I prostrate to the buddha Completely Adorned with
Excellent Flowers.
I prostrate to the buddha Sovereign of Vajra Samādhi.
“When you prostrate to one buddha who has not yet come,
or ten buddhas, one hundred buddhas, one thousand buddhas,
or ten thousand buddhas who have not yet come, then you will
purify all heavy negativities of countless eons of saṃsāra.
45
“Whoever listens to the names of one hundred thousand bud
dhas, of one million buddhas, of ten million buddhas, of one hun
dred million buddhas, of one billion buddhas, of one hundred
quadrillion buddhas, of countless, limitless buddhas as numerous
as the grains of sand in the Gaṅgā River, will not fall to the hell
realms for four hundred thousand eons. Therefore, I now pros
trate.”
When anyone, apart from those abiding in wrong conduct,
Respectfully prostrates to those buddhas who have not
yet come,
All their negativities of the three obscurations
And the five actions of immediate repercussion will
be purified.
They will happily abide in the Buddha’s Dharma,
They will see limitless buddhas,
And they will also always hear the holy Dharma.
Therefore, I respectfully prostrate in that way.
When anyone prostrates to all the buddhas
Of the three times and ten directions,
Then whatever wrongdoings—
Whichever of the ten negative actions —
They have done in the past, future, and present
Will presently be actually purified,
And in the future they will see
The essential nature of the buddhas.
Therefore, develop devotion toward that.
If someone recites, writes, reads, or prostrates
Then whatever life occurs, wherever they’re born,
Wrong views will not arise.
They will reach the continuum of complete liberation.
46
They will not be born in a borderland;
They will not be born in bad countries;
They will not see an unsuitable king;
And for four million eons
They will not be born as a hell realm being.
When someone respectfully prostrates in that way,
They will purify the ten negative actions
And will perfectly attain the great dhāraṇī.
When the Bhagavān proclaimed the names of the buddhas
that had not yet come, fifty thousand bodhisattvas achieved
the ground of irreversibility, seven hundred fully ordained nuns
became arhats, and six million two hundred thousand gods and
humans attained the perfectly pure dharma eye.
I prostrate to the great dhāraṇī and to the twelve collections
of scripture.
I prostrate to the scriptural collection of general discourses.
I prostrate to the scriptural collection of prophecies.
I prostrate to the scriptural collection of proclamations in verse.
I prostrate to the scriptural collection of proclamations in song.
I prostrate to the scriptural collection of special aphorisms.
I prostrate to the scriptural collection of declarations.
I prostrate to the scriptural collection of biographical narratives.
I prostrate to the scriptural collection of narratives of parables.42
I prostrate to the scriptural collection of narratives of former
births.
I prostrate to the scriptural collection of extensive discourses.
I prostrate to the scriptural collection of narratives of marvels.
I prostrate to the scriptural collection of narratives of
established doctrines.
I prostrate to all the divisions of the Mahāyāna scriptural
collections.
47
“Anyone who—when they hear the names of those twelve
scriptural collections and the perfection discourses—praises
them, prostrates to them, utters them, generates devotion toward
them, adopts them, or holds them will not fall to the realm of hell
beings for two hundred eons, and they will be endowed with the
wisdom that remembers past and future lives. Therefore, respect
fully prostrate.”
When the Bhagavān had spoken the names of the twelve scrip
tural collections, eighty-five thousand bodhisattvas attained the
vajra samādhi, one million śravakas generated the Mahāyāna
mind, ten thousand fully ordained monks and fully ordained nuns
became arhats, and limitless gods and humans attained the per
fectly pure dharma eye.
I prostrate to all the bodhisattva mahāsattvas of the ten
directions.
I prostrate to the bodhisattva Youthful Mañjuśrī.
I prostrate to the bodhisattva Avalokiteśvara.
I prostrate to the bodhisattva Mahāsthāmaprapta.43
I prostrate to the bodhisattva Constant Effort.
I prostrate to the bodhisattva Unsent Continuum.
I prostrate to the bodhisattva Jewel-in-Hand.
I prostrate to the bodhisattva Bhaiṣajyarāja.
I prostrate to the bodhisattva Effort of Heroes.
I prostrate to the bodhisattva Ratnacandra.
I prostrate to the bodhisattva Candraprabha.
I prostrate to the bodhisattva Pūrṇacandra.
I prostrate to the bodhisattva Mahābala.
I prostrate to the bodhisattva Limitless Strength.
I prostrate to the bodhisattva Noble Three Realms.
I prostrate to the bodhisattva Bhadrapāla.
I prostrate to the bodhisattva Maitreya.
I prostrate to the bodhisattva Ratnakūṭa.
I prostrate to the bodhisattva Guide.
48
I prostrate to the bodhisattva Śrīgarbha.
I prostrate to the bodhisattva Devotion to Teaching.
I prostrate to the bodhisattva Nāga Trunk.
I prostrate to the bodhisattva Sandalwood Jewel Flower.
I prostrate to the bodhisattva Highest Deeds.
I prostrate to the bodhisattva Anantacārika.
I prostrate to the bodhisattva Perfectly Arranged Deeds.
I prostrate to the bodhisattva Viśuddhacārika.
I prostrate to the bodhisattva Dhāraṇīdhāra.
I prostrate to the bodhisattva Vajra Non-Craving.
I prostrate to the bodhisattva Always Respectful.
I prostrate to the bodhisattva Flower of the Previous King.
I prostrate to the bodhisattva Priyadarśana.
I prostrate to the bodhisattva Foremost Melody.
I prostrate to the bodhisattva Strength of Effort and
Good Qualities.
I prostrate to the bodhisattva Akṣayamati.
I prostrate to the bodhisattva Perfectly Pure Heart.
I prostrate to the bodhisattva Perfectly Pure Eyes.
I prostrate to the bodhisattva Samantabhadra.
I prostrate to the bodhisattva Mañjuśrī.
I prostrate to the bodhisattva Maitreya.
I prostrate to the bodhisattva Excellent Thought.
I prostrate to the bodhisattva Non-Empty.
I prostrate to the bodhisattva Miraculous Flower.
I prostrate to the bodhisattva Clear Light.
I prostrate to the bodhisattva Clear Light of Wisdom.
I prostrate to the bodhisattva Highest Wisdom.
I prostrate to the bodhisattva Jñānadhvaja.
I prostrate to the bodhisattva Pacified Senses.
I prostrate to the bodhisattva Prayer for Wisdom.
I prostrate to the bodhisattva Reflection of Incense.
I prostrate to the bodhisattva Clear Jewel.
I prostrate to the bodhisattva Abiding in the Middle.
49
I prostrate to the bodhisattva Deeds of Cessation.
I prostrate to the bodhisattva Vimukta.
I prostrate to the bodhisattva Dharmagarbha.
I prostrate to the bodhisattva Equally Conceptual.
I prostrate to the bodhisattva Equally Nonconceptual.
I prostrate to the bodhisattva Equally and Unequally
Conceptual.
I prostrate to the bodhisattva King of the Sovereign of
Samādhi.
I prostrate to the bodhisattva King of the Sovereign of Dharma.
I prostrate to the bodhisattva Characteristics of Dharma.
I prostrate to the bodhisattva Mark of Light.
I prostrate to the bodhisattva Adorned by Light.
I prostrate to the bodhisattva Great Ornament.
I prostrate to the bodhisattva Ratnakūṭa.
I prostrate to the bodhisattva Stacked-Up Minds.
I prostrate to the bodhisattva Jewel-in-Hand.
I prostrate to the bodhisattva Jewel-in-Hand Mudrā.
I prostrate to the bodhisattva Continually Raising Their Hand.
I prostrate to the bodhisattva Continually Lowering
Their Hand.
I prostrate to the bodhisattva Endowed with Constant
Loving Kindness.
I prostrate to the bodhisattva Lord of Joy.44
I prostrate to the bodhisattva King of Joy.
I prostrate to the bodhisattva Melody of the Mind.
I prostrate to the bodhisattva Ākāśagarbha.
I prostrate to the bodhisattva Holder of the Jewel and Lamp.
I prostrate to the bodhisattva Jewel Hero.
I prostrate to the bodhisattva Jewel View.
I prostrate to the bodhisattva Net of Truth.
I prostrate to the bodhisattva Illuminated Net.
I prostrate to the bodhisattva Understood as Free From Faults.
I prostrate to the bodhisattva Stacked-Up Wisdom.
50
I prostrate to the bodhisattva Ratnacūḍa.
I prostrate to the bodhisattva Devarāja.
I prostrate to the bodhisattva Completely Conquering Demons.
I prostrate to the bodhisattva Glory of Lightning.
I prostrate to the bodhisattva King of Sovereigns.
I prostrate to the bodhisattva Perfectly Adorned with
the Mark of Good Qualities.
I prostrate to the bodhisattva Siṃhaghoṣa.
I prostrate to the bodhisattva Meghasvara.
I prostrate to the bodhisattva Sound of the Quaking of
Mount Mucilinda.
I prostrate to the bodhisattva Gandhahastin.
I prostrate to the bodhisattva White Gandhahastin.
I prostrate to the bodhisattva Foremost Birth.
I prostrate to the bodhisattva Puṣpamaṇḍita.
I prostrate to the bodhisattva Brahmajāla.
I prostrate to the bodhisattva Jeweled Staff.
I prostrate to the bodhisattva Invincible Sound.
I prostrate to the bodhisattva Ornament of the Field.
I prostrate to the bodhisattva Hemacūḍa.
I prostrate to the bodhisattva Jeweled Vertex.
I prostrate to the bodhisattva Youthful Ornamented Light.
I prostrate to the bodhisattva Lokadhara.
I prostrate to the bodhisattva Emerging Appearance.
I prostrate to the bodhisattva Victorious Over Austerities.
I prostrate to the bodhisattva Virtuous Qualities.
I prostrate to the bodhisattva Flower Light.
I prostrate to the bodhisattva Jeweled Sandalwood Flower.
I prostrate to the bodhisattva Hidden Dharma.
I prostrate to the bodhisattva Dharmeśvara.
I prostrate to the bodhisattva Chief of Glory.
I prostrate to the bodhisattva Non-Blinking.
I prostrate to the bodhisattva Glorious Crown Protrusion.
I prostrate to the bodhisattva Previous Virtue.
51
I prostrate to the bodhisattva Root of Virtue.
I prostrate to the bodhisattva Supreme Army.
I prostrate to the bodhisattva Foremost Being.
I prostrate to the bodhisattva Siṃha.
I prostrate to the bodhisattva Lion’s Melody.
I prostrate to the bodhisattva Clean Knowing.
I prostrate to the bodhisattva Excellent Non-Craving.
I prostrate to the bodhisattva Virtuous Mind.
I prostrate to the bodhisattva Actually Perceiving.
I prostrate to the bodhisattva Completely Protecting.
I prostrate to the bodhisattva Flash of Lightning.
I prostrate to the bodhisattva Priyadarśana.
I prostrate to the bodhisattva Mark of Appearance.
I prostrate to the bodhisattva Foremost Mind.
I prostrate to the bodhisattva Akṣayamati.
I prostrate to the bodhisattva Profound Wisdom.
I prostrate to the bodhisattva Mark of Peace.
I prostrate to the bodhisattva Asaṅga.
I prostrate to the bodhisattva Highest Virtue.
I prostrate to the bodhisattva Puṇyakṣetra.
I prostrate to the bodhisattva Lotus Ornament.
I prostrate to the bodhisattva Essence of Qualities.
I prostrate to the bodhisattva Highest Moon.
I prostrate to the bodhisattva Jewel-in-Hand Mudrā.
I prostrate to the bodhisattva King of Jeweled Crown
Protrusions.
I prostrate to the bodhisattva Devoted to Truth.
I prostrate to the bodhisattva Perceiving Wisdom.
I prostrate to the bodhisattva Becoming King.
I prostrate to the bodhisattva Profound King.
I prostrate to the bodhisattva King Flower.
I prostrate to the bodhisattva Foremost Form.
I prostrate to the bodhisattva Skilled in Questioning.
I prostrate to the bodhisattva Skilled in Answering.
52
I prostrate to the bodhisattva Actual Realization of
Characteristics.
I prostrate to the bodhisattva Definite Mark.
I prostrate to the bodhisattva Definitely Stacked-Up.
I prostrate to the bodhisattva Produced through Joy.
I prostrate to the bodhisattva Happily Abiding.
I prostrate to the bodhisattva Fearful to Māras.
I prostrate to the bodhisattva Giver of Wisdom.
I prostrate to the bodhisattva Refuge-Giver.
I prostrate to the bodhisattva Noble State of Wisdom.
I prostrate to the bodhisattva Courageous Giving.
I prostrate to the bodhisattva Observing Wisdom.
I prostrate to the bodhisattva Wisdom Prayers.
I prostrate to the bodhisattva Four Types of Gathering.
I prostrate to the bodhisattva Melodious Teacher.
I prostrate to the bodhisattva Supreme Ocean.
I prostrate to the bodhisattva Joyful Dharma.
I prostrate to the bodhisattva Bodhipatha.
I prostrate to the bodhisattva Sūtradhāra.
I prostrate to the bodhisattva King of Love.
I prostrate to the bodhisattva Maheśvara.
I prostrate to the bodhisattva Brahmaghoṣa.
I prostrate to the bodhisattva Foremost Color.
I prostrate to the bodhisattva Sandalwood Grove.
I prostrate to the bodhisattva Lion’s Melody.
I prostrate to the bodhisattva Supreme Sound.
I prostrate to the bodhisattva Form of Foremost Color.
I prostrate to the bodhisattva Assorted Adornments.
I prostrate to the bodhisattva Śākya’s Victory Banner.
I prostrate to the bodhisattva Mūrdhajāta.
I prostrate to the bodhisattva King of Appearance.
I prostrate to the bodhisattva Mahāprabha.
I prostrate to the bodhisattva Fearless.
I prostrate to the bodhisattva Stacked-Up Secrets.
53
I prostrate to the bodhisattva Glittering Flower.
I prostrate to the bodhisattva Supreme Chief.
I prostrate to the bodhisattva Completely Demonstrates
with the Body.
I prostrate to the bodhisattva Clairvoyance.
I prostrate to the bodhisattva Glorious Ocean.
I prostrate to the bodhisattva Infinite Body.
I prostrate to the bodhisattva Lord of the King of Medicine.
I prostrate to the bodhisattva Kāśyapa.
I prostrate to the bodhisattva King of Stainless Treasury.
I prostrate to the bodhisattva Viśvabhū.
I prostrate to the bodhisattva Lord of Glorious
Prominent Honorability.
I prostrate to the bodhisattva Vaiḍūryaprabha.
I prostrate to the bodhisattva Fearless.
I prostrate to the bodhisattva King of Oceans.
I prostrate to the bodhisattva Siṃhaghoṣa.
I prostrate to the bodhisattva Faith-in-Signs.
I prostrate to the bodhisattva Gāndhāra.
I prostrate to the bodhisattva Ornament of Light.
I prostrate to the bodhisattva Raśmi.
I prostrate to the bodhisattva Mahāpratibhāna.
I prostrate to the bodhisattva Maitribala.
I prostrate to the bodhisattva Great Compassion.
I prostrate to the bodhisattva King of the Basis.
I prostrate to the bodhisattva Strength of the Basis.
I prostrate to the bodhisattva Glory of the Basis.
I prostrate to the bodhisattva Complete Benefit.
I prostrate to the bodhisattva Completely Grasped.
I prostrate to the bodhisattva Unchanging Light.
I prostrate to the bodhisattva Samantaprabha.
I prostrate to the bodhisattva Authentic Light.
I prostrate to the bodhisattva Krakucchanda.
I prostrate to the bodhisattva Devaprabha.
54
I prostrate to the bodhisattva King of Jewels.
I prostrate to the bodhisattva Completed Light.
I prostrate to the bodhisattva Scholar among Teachers.
I prostrate to the bodhisattva Great Patience.
I prostrate to the bodhisattva King of Flowers.
I prostrate to the bodhisattva Puṣpakūṭa.
I prostrate to the bodhisattva Wisdom Light.
I prostrate to the bodhisattva Ocean of Wisdom.
I prostrate to the bodhisattva Sthiramati.
I prostrate to the bodhisattva Lineage of the Śākya.
I prostrate to the bodhisattva Suvarṇābha.45
I prostrate to the bodhisattva Suvarṇagarbha.
I prostrate to the bodhisattva Always Compassionate.
I prostrate to the bodhisattva Highest Dharma.
I prostrate to the bodhisattva Treasure of Jewels.
I prostrate to the bodhisattva Mountain Light.
I prostrate to the bodhisattva Wisdom Mountain.
I prostrate to the bodhisattva Great Luster.
I prostrate to the bodhisattva Completely Grasping.
I prostrate to the bodhisattva Powerful Mountain.
I prostrate to the bodhisattva Mountain Peak.
I prostrate to the bodhisattva Mountain Victory Banner.
I prostrate to the bodhisattva Mountain King.
I prostrate to the bodhisattva Tamer of Māras.
I prostrate to the bodhisattva Meghasvara.
I prostrate to the bodhisattva King of Rain.
I prostrate to the bodhisattva King of Clouds.46
I prostrate to the bodhisattva Precious Wheel.
I prostrate to the bodhisattva Glittering Jewel.
I prostrate to the bodhisattva Primary Jewel.
I prostrate to the bodhisattva Treasury of Jewels.
I prostrate to the bodhisattva Ratnāvabhāsa.
I prostrate to the bodhisattva Unchanging Jewel.
I prostrate to the bodhisattva Jewel Mudrā.
55
I prostrate to the bodhisattva Jewel Maṇḍala.
I prostrate to the bodhisattva Jewel Ornament.
I prostrate to the bodhisattva Jewel Lake.
I prostrate to the bodhisattva Ratnaprabha.
I prostrate to the bodhisattva Blazing Jewel.
I prostrate to the bodhisattva Revealing Jewel.
I prostrate to the bodhisattva Jewel-Maker.
I prostrate to the bodhisattva Conviction in Dharma.
I prostrate to the bodhisattva Completely Pure King.
I prostrate to the bodhisattva Mark of Crown Protrusion.
I prostrate to the bodhisattva Suvarṇābha.
I prostrate to the bodhisattva Jewel Topknot.
I prostrate to the bodhisattva Sahasrāṃśu.
I prostrate to the bodhisattva Lightweight.
I prostrate to the bodhisattva Intellect.
I prostrate to the bodhisattva Realizing Moon.
I prostrate to the bodhisattva Candraprabha.
I prostrate to the bodhisattva Dharma Wheel.
I prostrate to the bodhisattva Pure Light.
I prostrate to the bodhisattva Investigating Generosity.
I prostrate to the bodhisattva Complete Glory.
I prostrate to the bodhisattva Pervasive Luster.
I prostrate to the bodhisattva Foremost Victory Banner.
I prostrate to the bodhisattva Smooth Melody.
I prostrate to the bodhisattva Blazing with Splendor.
I prostrate to the bodhisattva Light of Marks.
I prostrate to the bodhisattva Moon of the Ocean.
I prostrate to the bodhisattva Sāgaragarbha.
I prostrate to the bodhisattva Foremost Moon.
I prostrate to the bodhisattva Immaculate Wisdom.
I prostrate to the bodhisattva Noble Light.
I prostrate to the bodhisattva Candraśrī.
I prostrate to the bodhisattva Sūryaprabha.
I prostrate to the bodhisattva Vajra.
56
I prostrate to the bodhisattva Blazing Victory Banner.
I prostrate to the bodhisattva Glorious Respectability.
I prostrate to the bodhisattva Clear Ocean.
I prostrate to the bodhisattva Extensive Ocean.
I prostrate to the bodhisattva Conceptualized Object.
I prostrate to the bodhisattva Clear Wisdom.
I prostrate to the bodhisattva Good Qualities.
I prostrate to the bodhisattva Freedom through Appearance.
I prostrate to the bodhisattva Teacher of Secrets.
I prostrate to the bodhisattva Sudatta.
I prostrate to the bodhisattva Powerful Body.
I prostrate to the bodhisattva Great Subduer.
I prostrate to the bodhisattva Concealed Body.
I prostrate to one bodhisattva, or ten bodhisattvas,
one hundred bodhisattvas, one thousand bodhisattvas,
ten thousand bodhisattvas.
“When one prostrates to one million bodhisattvas, two million
bodhisattvas, three million bodhisattvas, four million bodhisattvas,
f
ive million bodhisattvas, six million bodhisattvas, seven million
bodhisattvas, eight million bodhisattvas, nine million bodhisattvas,
or ten million bodhisattvas, all of one’s heavy negativities of limit
less eons within saṃsāra will be purified.
“When one prostrates to one hundred thousand bodhisat
tva mahāsattvas, one million bodhisattva mahāsattvas, ten mil
lion bodhisattva mahāsattvas, one hundred million bodhisattva
mahāsattvas, one billion bodhisattva mahāsattvas, or ten quadril
lion bodhisattva mahāsattvas, one will purify all the inexhaustible
negativities of limitless eons’ saṃsāra.”
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in the Gaṅgā River.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in two Gaṅgā Rivers.
57
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in three Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in four Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in five Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in six Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in seven Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in eight Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in nine Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in ten Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in a hundred Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in a thousand Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in ten thousand Gaṅgā Rivers.
I prostrate to as many bodhisattva mahāsattvas as
there are grains of sand in ten hexillion47 Gaṅgā Rivers.
“When you prostrate to all of them, then all the heavy nega
t
ivities of countless, infinite eons’ saṃsāras will be entirely puri
f
ied. Whoever hears the names of these bodhisattva mahāsattvas
will not fall to the suffering of the hell beings, and will not belong
to the realms of the three realms of existence for forty thousand
eons; they will always belong to the realm of complete liberation.
They will not be born in a border land; they will not be born in a
bad country; they will not receive a bad body; they will not have
wrong views; they will not be born in a wrong family; they will not
58
be born as a heretic; their organs and limbs will be complete; they
will always hear the holy Dharma; even when they don’t receive
the ethics of restraint they will always have ethics; and they will
always see the beautiful Mahāyāna path of action and also actual
buddhas.
“Therefore, respectfully prostrate because you will blissfully
abide in the Dharma, and in a future life you will attain the accom
plishment of buddhahood.”
When he had spoken the names of those bodhisattva
mahāsattvas, 8,800,000 faithful sons of the lineage and daugh
ters of the lineage attained the result of non-returner; 9,400,000
gods attained the result of once-returner; 7,800,000 fully ordained
monks who had lost consciousness gained their minds once again
and attained the result of arhathood; and one million bodhisat
tvas attained the great dhāraṇī and in the future will be actually
enlightened.
Then the Bhagavān spoke to the bodhisattva Faith-in-Signs,
“Son of the lineage, when any sentient being who is tormented by
suffering hears the name of that past buddha called Ratnaśikhin
one time, then when they die and transmigrate, they will be reborn
as gods, as you yourself have said. Even now you have requested
that I explain the names of all the buddhas, and you desire all
sentient beings to be free from suffering and to move beyond
the worldly state. For this reason, I also completely explained to
you and all beings the names of the Three Jewels. This is because,
in the ultimate sense, through the power of instructing on one
Jewel all three are explained. Anyone who has heard those names
should remember them from the depths of their heart. At the time
of death, when some virtuous friend encourages the dying person
to deliberately say the names of the Three Jewels by reciting three
t
imes, ‘NAMO BUDDHĀYA, NAMO DHARMĀYA, NAMO SAṄGHĀYA,’
then after they have died, they won’t go to the three lower trans
migrations. Instead, whichever worldly realm of the ten directions
59
that they have faith in, that is where they will be born. They will
successively serve every buddha, and they will recognize every
bodhisattva. They will hear Mañjuśrī and Samantabhadra explain
the Mahāyāna Dharma The Expansive Great Liberation and, having
heard it, they will also immediately attain the patience regarding
nonarisen phenomena. Son of the lineage, since that person will
have perfectly accumulated countless eons’ roots of virtue, they
will hear the names of the primordial Three Jewels.”
Then the bodhisattva Faith-in-Signs said to the Bhagavān,
“Bhagavān, in just what way are we to speak of the Three Jewels?
Are they one entity, two entities, or three entities? Furthermore, if
they are one entity we go to a single refuge, but if they are three
entities that becomes three refuges. If there are three refuges, the
Buddha and the Dharma also become distinct spheres, and it is
also similar for the Saṅgha. If it is the case that there are three ref
uges, then since all beings see them as three aspects, even though
they practice Dharma for three eons, they will not comprehend
a single vehicle. Bhagavān, please explain this to me for the well
being and happiness of all sentient beings. After I have heard that,
please explain the specifics to all beings. Bhagavān, for the sake of
nirvāṇa, if anyone hears the names, they will obtain the abode of
highest enlightenment.”
The Bhagavān replied to the bodhisattva Faith-in-Signs, “Excel
lent! Son of the lineage, excellent, excellent! The capacity to
question me about this important meaning like this is exceed
ingly excellent, exceedingly excellent! Son of the lineage, for you
to ask me a question about the important meaning like you have,
that is a question asked by a great being who is not abiding on
the first ground, nor the second, third, fourth, fifth, sixth, seventh,
nor eighth ground, but by a great being who abides on the tenth
ground, Dharma Cloud—that is who asks the Tathāgata about the
important meaning in this way. Listen well, and I will explain the
specific details.
60
“Son of the lineage, all beings have been veiled with ignorance
since beginningless time. They have been revolving in the prison
of the three realms, tormented by various sufferings. Those who
are totally moving to and fro among the six types of beings,48 since
they don’t have any refuge or basis of support, seek out refuge
in the direction of nonhuman spirits. The tīrthikas bind their own
arms and legs and give their lives, and although they seek refuge,
they have no liberation from suffering. They throw themselves
into fire and lakes, and although they sacrifice their lives, there is
no time when they are free from saṃsāra. Therefore, the Great
Lord Tathāgata through the samādhi of love contemplated with
compassion on all beings with such erroneous mental continua,
and he thus taught the names of the Three Jewels.
“In order to serve as an authentic basis of support, he taught
the beginner students—who were all śravakas and pratyekabud
dhas—the Three Jewels, moreover, as three different entities, just
like stepping stones. After that, to all the excellent beings prac
t
icing celibacy for a long time, he taught that the authentic, per
fected Three Jewels are, in fact, one entity; that is, he taught that
the Dharma Jewel and the Saṅgha Jewel also exist within the sin
gular Buddha Jewel.
“Son of the lineage, why are they called ‘Jewels’? For example,
just as a pile of the seven varieties of worldly jewels49 provides
impoverished beings sustenance, similarly, the Three Jewels also
arouse the dharmakāya of all beings in the world and increase
their wisdom, and are hence known as ‘jewels.’ As for the Three
Jewels as different entities, when the Buddha emanated a body
in Rājagṛha, and took the aspect50 of being a bodhisattva in order
to liberate all sentient beings, he resided in the vows and under
took austerities. When he had achieved complete enlightenment
in front of the bodhi tree, it is said he enacted the welfare of self
and other, and is hence called ‘Buddha.’ A buddha is one who has
awakened from the sleep of ignorance.
61
“The so-called ‘Saṅgha’ is an object of offerings. Since the disci
ples discover meaning from the teacher they are called ‘Saṅgha.’51
There are two aspects to the Saṅgha, the harmonious and the
uncompounded. As for obtaining the uncompounded, it is the
characteristic of wisdom that is liberated in emptiness by means
of perfect emptiness, which is uncompounded. The exhaustion
of the mistaken and uninterruptedly emerging contaminations is
also known as ‘uncompounded.’ After having ceased all contami
nations they gathered together with all ārya beings in one place,
and being without dispute, they are harmonious.52 Anything that
has both of those meanings is called ‘Saṅgha.’
“Son of the lineage, as for dharma, there are all the virtuous and
negative dharmas53 as well as all that is compounded and uncom
pounded. Abandon negative dharmas and increase virtuous dhar
mas. Moreover, everything observed by the mind is known as the
Dharma Jewel. Therefore, the two, Buddha and Saṅgha, are not
one entity; and moreover, they have different natures. Dharma is
a dimension included within Saṅgha and Buddha, hence it is diffi
cult to separate them. In what way is it difficult to separate them?
Supposing one designates the names of the buddha and saṅgha
as synonyms, one engaging in analysis could say that attaining the
aggregate of complete liberation, as well as all virtuous qualities,
are both known as the Dharma Jewel—but that meaning is not
the case. Why not? It is through the power of virtuous qualities
and merit that you attain a human body. When separated from
Dharma, there is no human body, and how could there, more
over, be the so-called Dharma Jewel independent from humans?
This discourse here today gathers humans together into one with
Dharma although they are different, and it is through the power
of Dharma that human bodies are established. Since Dharma
goes forth under the power of humans, then for that reason, the
aggregate of complete liberation, the ten powers, the four fear
lessnesses, the thirty-two marks, the eighty excellent signs, the
pāramitās, and so on, even the countless samādhis, are explained
62
as the Buddha Jewel. The aggregate of the śravaka’s complete lib
eration is explained as the Saṅgha Jewel. All these good qualities
are enumerations of compounded and uncompounded dharma,
and the practice which observes the reasoning is said to be the
Dharma Jewel. Fundamentally, there is only one dimension. How
ever, through the explanation of the two meanings, the dimension
of Dharma also has the distinctions of Buddha and Saṅgha. There
fore, they are included within the Dharma Jewel.
“Having explained the three aspects in that way, when sentient
beings take them as refuge and support, those in the three realms
will be liberated from the fears of saṃsāra. Although they will be
liberated from the coarse sufferings of all activities, their subtle
suffering will not be exhausted. Therefore, the authentic, per
fected Three Jewels will be explained.
“As previously explained, a buddha has control over suffering;
Dharma is impermanent; and Saṅgha is also impermanent. If it is
said that if something is suffering then it cannot be an authentic
basis and support, then this explanation here today is a constant
support. All practitioners of yoga54 call that which directly engages
reality “emptiness,” which is separate from the eight distortions55
and which is the authentic basis and support that has neither aris
ing nor cessation, the Buddha Jewel. The perfected practice that
observes all permanent dharmas that can be found is the authen
t
ic Dharma Jewel. The practitioners who enter within the reality of
authentic Dharma and perpetually accomplish the uncompounded
abode are known as Saṅgha. Moreover, perpetually free from
the eight distortions, all ārya beings and ordinary beings gather
together, and also have no disputes at any time—they are called
the Saṅgha Jewel.
“Previously, the Three Jewels were explained as differentiated
between humans and dharma. Here, since the Dharma and also
the Saṅgha have arisen upon the single entity of the Buddha, it is
for that reason that I have explained to you the Three Jewels as
one entity, and will turn all beings toward a single vehicle.”
63
Then the bodhisattva Faith-in-Signs said to the Bhagavān, “Buddha
Bhagavān, what is to be conceptualized in order to accomplish the
Mahāyāna?”
The Bhagavān replied, “Son of the lineage, contemplate
the three realms as impermanent, and you will accomplish the
Mahāyāna.”
The bodhisattva Faith-in-Signs asked, “How does one conceptu
alize them as impermanent?”
He replied, “When one conceptualizes impermanence then all
afflictions are completely abandoned, and you apply yourself to
correct mindfulness, starting first with love and compassion. Those
who explain the Dharma to all beings and liberate them, yet don’t
want anything in return, are known as bodhisattvas. One who, in
that way, does not give up on all sentient beings will accomplish
the Mahāyāna.
“Son of the lineage, imagine a large city that is one yojana in
circumference. It has many doors. The paths that lead to them are
mostly on steep cliffs, and dark and very frightening places. How
ever, if one gets there, one has great bliss and happiness. There
is a person whose only son is very dear to him, but since he has
heard that in that city there is an immeasurable wealth of bliss and
happiness, then desiring to go that city, he abandons his dear son.
Then using various methods, he clears the path from its terrors,
but upon arriving at that city’s gate, when he had stepped one foot
inside but hadn’t yet lifted the other one, he remembers his son.
He thinks, ‘I have one son, why didn’t I guide him when first setting
forth? Now, who will take care of him henceforth?’ And with that
thought, he leaves that city and returns directly to his son.
“Son of the lineage, the love and compassion of a bodhisattva
are like that. For the sake of love and compassion they meditate
on the five clairvoyances. Having thus meditated, and exhausted
all contaminations too, there is moreover nothing knowable
that they do not grasp. Why is that? For the sake of compassion
toward sentient beings, they abandon their exhaustion of all
64
contaminations and their clairvoyances, so they can travel the
earth as an ordinary being.
“Son of the lineage, the example of the city of bliss and hap
piness represents great, perfect liberation. The examples of the
many doors represent the eighty-four thousand doors of samādhi.
The example of the very frightening paths represents the māras
and interfering forces. The example of arriving at the city gate rep
resents attaining the five clairvoyances. The example of having
one foot lifted up, crossing the threshold, represents wisdom. The
example of having one foot not lifted up represents bodhisattvas
who have not achieved complete liberation for the sake of others.
The example of one’s only son being left behind represents the
f
ive classes of sentient beings. The example of recollecting the son
represents great compassion. The example of turning back to go
directly to the son represents taming sentient beings and working
to attain complete liberation for them. The example of not want
ing to receive anything in return represents skillful means. Son of
the lineage, all those comprise the bodhisattva mahāsattva’s great
love and great compassion. Those that they have not forsaken are
inconceivable.
“Son of the lineage, it is also like this. The holy being of a bod
hisattva, from when they first generate bodhicitta until they meet
the essence of enlightenment, will, on behalf of sentient beings,
constantly cultivate the ten virtues. What are the ten? Not ending
a life, not taking what wasn’t given, not engaging in sexual miscon
duct, not telling lies, not engaging in divisive speech and dissen
sion, not speaking harsh words, not speaking meaningless words
and idle talk, not having a covetous mind, not having a harmful
mind, and not having wrong views.
“Similarly, when the bodhisattva practices marvelous love and
compassion, it is through the love that they demonstrate virtue
and establish others in bliss, and it is through the compassion
that they liberate from suffering and save from the hell realms.
When they see that beings don’t understand the way of desiring
65
to achieve freedom from sorrow, then the bodhisattva meditates
on the mind of compassion for those beings. Since, through the
power of compassion, the door of nirvāṇa is opened for all sen
t
ient beings, it directly indicates the abode of bliss. Achieving the
result of the Mahāyāna is known as performing the activity of
bodhisattva mahāsattvas.”
Then the bodhisattva Faith-in-Signs asked the Bhagavān,
“Bhagavān, what is correct mindfulness?”
“The practice of the unproduced non-ceasing dharma,” he
replied.
He asked, “Bhagavān, what is dharma’s nonproduction? What
is non-ceasing?”
He replied, “Son of the lineage, do not produce negative dhar
mas, and do not cease virtuous dharmas. Anyone in the three
realms who engages in that type of practice will not be sullied by
the stains of the imprints of the five types of desire.56 Son of the
lineage, if you are traveling in the three realms and desire to lib
erate sentient beings, you should travel in the three realms with
these ten dharma aspects. Although following conventional words
and letters the three realms are indeed taught to exist, since
unsurpassable enlightenment doesn’t fall into either the catego
ries of enlightenment not abiding in the three times or perfected
enlightenment, what’s the point of mentioning the three times
and three realms?
“What are the ten dharmas?57 (1) Your mind should neither go
up nor down because of praise or blame; (2) your mind should
not discriminate one from the other when hearing something
pleasant or unpleasant; (3) generate compassion similarly toward
those who are wise and toward those who are deluded; (4) view
sentient beings impartially whether they are high or low; (5)
don’t allow your mind to differentiate between those who make
offerings with respect and those who are disrespectful; (6) don’t
deride others’ faults and defects; (7) although you see the various
vehicles, view them as one vehicle; (8) although you hear the
66
sounds of the three lower rebirths, don’t be afraid or worried; (9)
view all bodhisattvas as the same as tathāgatas; and (10) consider
it wonderful and marvelous that a buddha emerges during this
t
ime of the degenerate eon.
“If you are endowed with those ten dharmas, then the imprints
of a bodhisattva’s afflictions will not become afflictions. When a
bodhisattva, a holy being, travels within the three realms, because
it is based upon great compassion, then even the dirty ground they
trod upon becomes mixed with light such that not even one speck
of dust remains. Therefore, it is said to be difficult to conceive.”
Any being in a pure world
Who has tightly guarded their ethics
For up to an eon,
That being, in a mere instant,
Is excellent and supreme through their practice of love.
For anyone in this world,
All the negativities of body, speech, and mind they have
carried out
That would definitely result in falling into one of
the three lower rebirths
Will quickly be purified through a mind of love.
When a bodhisattva
Is born even in a negative world,
They are free from fear and doubt,
And even any negativities they have that would
send them down to a lower rebirth
Will be purified through a mere headache.
Anyone who desires to sever their bondage
Or desires to abandon the afflictions and obscurations,
Even when they are born in this negative world,
By their protecting the holy Dharma, their wisdom will increase.
Because of having practiced pure ethics
67
For a hundred eons in a pure land,
Henceforth, for many tomorrows,
It is easy for them to abide even in this world.
Why is this the case?
I have seen two exceptionally pure worlds,
The immoveable world
And the world of great bliss,
Wherein there isn’t even the term ‘suffering’
And amassing merit in those realms
Isn’t considered to be difficult.
When whoever is in these worlds
Practices patience with those things that are unbearable
And also causes others to practice patience,
That is excellent, supreme merit.
Therefore, all bodhisattvas,
When they travel in this negative world,
Lead all sentient beings
To not partake of any afflictions or sorrow.
When they generate a stable mind of perseverance
They quickly attain the unsurpassable enlightenment.
Then the bodhisattva mahāsattva Ākāśagarbha asked the
Bhagavān, “Bhagavān, may all of us enquire here and now, what
are the bodhisattvas’ causes and conditions for enlightenment? If
the Tathāgata gives the opportunity to ask, it will generate inspira
t
ion, so we are asking.”
The Bhagavān replied, “Excellent! Son of the lineage, you have
generated roots of virtue upon many hundreds of thousands of
previous buddhas, you are knowledgeable about the methods and
activities of bodhisattvas, and for the sake of all bodhisattvas, you
have asked about the stable perseverance of the bodhisattva’s
68
conduct. Excellent! Ask as you desire, and I will explain the specific
details.”
After the Bhagavān granted the opportunity to ask, Ākāśagarbha
asked the Bhagavān, “Bhagavān, how do bodhisattvas abide in dis
cipline and undergo austerities without it bringing about mental
torment? How do bodhisattvas not experience dejection regard
ing definitive terms?58 How do bodhisattvas increase their roots
of virtue? How do bodhisattvas not become afraid and stray
from propriety? How do bodhisattvas perfectly accomplish holy
Dharma? How do bodhisattvas excellently practice the first ground
through to the tenth ground? How do bodhisattvas become per
fectly skilled in means? How do bodhisattvas become the teachers
of sentient beings? How do bodhisattvas not squander the mind
of enlightenment in each and every lifetime? How do bodhisattvas
make use of a single type of mental practice instead of a variety of
types? How do bodhisattvas excellently accomplish the precious
Dharma?59 How do bodhisattvas emerge from misdeeds forbid
den60 by their ethics and discipline? How do bodhisattvas cease
all afflictions? How do bodhisattvas become harmonious with
all great assemblies? How do bodhisattvas excellently open the
door of the generosity of Dharma? How do bodhisattvas not lose
the roots of virtue collected through the might of their previous
power? How do bodhisattvas naturally practice the six perfections
without being dependent on what has been taught by others?
How do bodhisattvas take birth in the desire realm, having for
saken concentration and samādhi? How do bodhisattvas become
irreversible from the Buddha’s Dharma? How do bodhisattvas,
having increased their roots of virtue and traveled in the three
realms and taught sentient beings, not sever the continuum of the
buddha-essence?”61
Then the Bhagavān exclaimed to the bodhisattva Ākāśagarbha,
“Excellent! That you even have the capacity to ask the Tathāgata
about all the actions of a bodhisattva is exceedingly excellent,
excellent! Listen well, and directly commit this to memory!”
69
“Bhagavān, we aspire to listen in accordance with your instruc
t
ions. We will listen and contemplate,” he replied.
The Bhagavān replied to the bodhisattva Ākāśagarbha, “Son of
the lineage, when a bodhisattva has four dharmas then abiding in
discipline and undergoing austerities will not cause them mental
torment. What are the four dharmas? The four are to generate
compassion for all sentient beings; generate perseverance and not
engage in laziness; understand the cycle of birth and death to be
like a mere dream; and contemplate the Buddha’s wisdom with an
authentic mind. Bodhisattvas who have those four dharmas will
have no mental torment because of practicing austerity and abid
ing in discipline.
“When a bodhisattva is endowed with another four dharmas
they will not prematurely become dejected regarding definitive
words. What are these four? The four are the expression of defini
t
ive words of directly engaging the selflessness of phenomena; the
expression of definitive words of the unreasonableness of gener
ating the discrimination of faith in all birth places; the expression
of definitive words that are a continual praise of the Mahāyāna;
and the expression of definitive words through which the results
of virtuous and negative karma are not lost.
“When a bodhisattva is endowed with another four dharmas
they will completely increase their roots of virtue. What are these
four? The four are to safeguard their ethics, to listen extensively,62
to practice generosity, and to go forth into homelessness.63
“When a bodhisattva is endowed with another four dharmas
they will have no fear and not stray from propriety. What are
these four? The four are to not stray even when overcome by the
loss of wealth, by infamy, by being cast down low and inferior, or
by suffering.
“When a bodhisattva is endowed with another four dharmas
they will perfectly accomplish white dharma. What are these four?
The four are teaching conviction in virtuous and negative karma to
others, giving without wishing to receive, protecting and guarding
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the holy Dharma, and using great wisdom to teach all bodhisat
tvas.
“Son of the lineage, when a bodhisattva is endowed with
another four dharmas they will perfectly understand from the first
ground to the tenth ground. What are these four? The four are
generating roots of virtue for a long time, eliminating all misdeeds
and faults, perfectly understanding skillful means, and dedicating
any virtuous effort performed to enlightenment.
“When a bodhisattva is endowed with another four dharmas
they will be perfectly skilled in means. What are these four? The
four are acting in accordance with the minds of sentient beings;
generating a mind that rejoices in others’ merit and good quali
t
ies; if there are negativities, regretting and purifying them; and
requesting all the tathāgatas to continue turning the wheel of
Dharma.
“When a bodhisattva is endowed with another four dharmas
they will be a teacher of sentient beings. What are these four? The
four are always benefiting sentient beings and establishing them
in bliss; entirely giving up one’s own joy; acting with a pliable,
good-natured mind,64 which is to say, meditating on patience; and
abandoning laziness.
“When a bodhisattva is endowed with another four dharmas
they will not squander the mind of enlightenment in each and
every lifetime. What are these four? The four are always remem
bering all of the buddhas of the ten directions, dedicating all merit
performed to unsurpassed enlightenment for the sake of sentient
beings, depending on a spiritual friend, and wholly proclaiming the
Mahāyāna.
“When a bodhisattva is endowed with another four dharmas
they will make use of a single type of mental practice instead of
a variety of types. What are those four? The four are abandoning
the mind of a śrāvaka, abandoning the mind of a pratyekabuddha,
not becoming disheartened with accomplishing the Dharma, and
teaching others any Dharma that they have learnt.
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“When a bodhisattva is endowed with another four dhar
mas they will excellently accomplish the precious Dharma. What
are these four? The four are generating a discrimination of the
Mahāyāna Dharma as being precious like a jewel because it is rare;
viewing the Mahāyāna Dharma as a medicine because it eliminates
all mental diseases; viewing the Mahāyāna Dharma as a wealth of
jewels because it is never exhausted; and viewing the Mahāyāna
Dharma as that which causes suffering to cease because it moves
beyond sorrow.
“When a bodhisattva is endowed with another four dharmas
they will emerge from degenerated ethics and afflictive misdeeds.
What are these four? The four are attaining nonarising patience
regarding phenomena since all phenomena will not come; attain
ing non-ceasing patience regarding phenomena since all phe
nomena have not gone; attaining the interdependently arising
patience regarding phenomena since all phenomena are under
stood to arise from causes and conditions; and attaining nonabid
ing patience since there are no mental continua that are distinct.
“When a bodhisattva is endowed with another four dharmas
they will cease all afflictions. What are these four? The four are
directly engaging correct mindfulness, controlling all the senses,
being able to generate the strength of virtuous dharma, and aban
doning the distraction of worldly affairs and having faith in iso
lated places.
“When a bodhisattva is endowed with another four dharmas
they will be harmonious with all great assemblies. What are these
four? The four are not accomplishing the distinguished attainment
even though accomplishing the Dharma oneself; always generat
ing the minds of veneration and respect without laziness; seeking
only the benefit of the Dharma and not boasting about oneself;
and not seeking gain, veneration, or fame, even when teaching the
virtuous Dharma to others.
“When a bodhisattva is endowed with another four dharmas
they will excellently open the door of offering the Dharma. What
72
are these four? The four are completely protecting and guard
ing the holy Dharma, benefitting one’s own wisdom and teaching
others, always practicing ethical dharma, and not conceptualizing
perfectly pure and impure phenomena.65
“When a bodhisattva is endowed with another four dharmas
they will not lose the roots of virtue collected through the might
of their previous power. What are these four? The four are not
making presumptions about others’ misdeeds and faults, always
meditating on love with regard to those who are hateful, always
explaining all phenomena as interdependent, and always remem
bering unsurpassed enlightenment.
“When a bodhisattva is endowed with another four dhar
mas they will naturally practice the six perfections without being
dependent on what has been taught by others. What are these
four? The four are always giving others the generosity of Dharma;
not speaking about others’ misdeeds; gathering sentient beings
through the Dharma and being skilled as their teacher; and com
pletely understanding the profound Dharma.
“When a bodhisattva is endowed with another four dharmas
they will directly take birth in the desire realm, having forsaken
concentration and samādhi. What are these four? The four are
acting with an affectionate, good-natured mind; acquiring the
might of the root of virtue; not forsaking all sentient beings; and
being able to continuously meditate on the power of wisdom and
skillful means.
“When a bodhisattva is endowed with another four dharmas
they will become irreversible from the Buddha’s Dharma. What
are these four? The four are not generating a mind of sadness
even though experiencing the cycle of birth and death countless
t
imes, always making offerings to immeasurable buddhas, medi
tating on immeasurable loving minds, and generating devotion to
the buddhas’ immeasurable wisdom.
“Son of the lineage, when a bodhisattva is endowed with
another four dharmas they will not sever the continuum of the
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buddha-essence. What are these four? The four are not giving up
prayer for the sake of all sentient beings, having faith in the prac
t
ice of generosity, having aspiration toward great perseverance,
and continually practicing the Buddhadharma with a profound
mind.
“The bodhisattva mahāsattva travels in the three realms and
makes use of these enumerated categories of fourfold practices.
When one meditates on benefitting sentient beings and making
them happy, and meditates on making them happy and passing
beyond the world, the continuum of the buddha-essence will not
be severed.”
At that time, when the various sets of four types of Mahāyāna
dharmas were explained, forty thousand gods generated the mind
of unsurpassed enlightenment. From among the humans, twenty
f
ive thousand attained the patience regarding nonarisen phenom
ena.66 Forty-eight thousand bodhisattvas attained the perfection
of patience of the dharmadhātu and directly entered into the
wisdom of a buddha.
Also at that time, the Bhagavān said to the bodhisattva
mahāsattva Ākāśagarbha, “Son of the lineage, grasp this sūtra well
and hold it.”
When he had thus spoken, the bodhisattva Ākāśagarbha asked,
“Bhagavān, what is the name of this sūtra? How do we grasp it?”
The Bhagavān answered, “The name of this sūtra is The All
Expansive Great Liberation that Destroys the Realm of Māra, Disas
sembles the Army of Tīrthikas, Clears Away All Afflictions, Liberates
from the Bondage of Distorted Views and the Five Desirable Sense
Objects, Razes the Prison of the Three Realms, Frees from Saṃsāra
and Liberates into Moving Beyond Sorrow, Moistens the Cause of
the Supreme Seed that has Dried Out, Sends Down the Rain of the
Dharma of the Six Perfections, which are the Great Causes and Con
ditions, Increases and Expands the Sprout and Flower of the Three
Vehicles for Sentient Beings, and Establishes the Supreme Result of
Enlightenment as the Singular Vehicle—so grasp it!”
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The bodhisattva Ākāśagarbha then asked the Bhagavān,
“Bhagavān, before the eyes of countless past buddhas, and within
countless assemblies and limitless collections, although I have
heard various kinds of dharma, various kinds of purposes, various
kinds of signs, and various kinds of vehicles, I have never heard
amazing and wondrous dharma like that, amazing and wondrous
purposes like those, amazing and wondrous signs like those, and
an amazing and wondrous great vehicle like this. Having heard this
here now, I will not sever its continuum. The Bhagavān Tathāgata
is continuous, and Dharma and Saṅgha will not cease. After the
sentient beings of the three realms bring about their own birth
and their own cessation, it is said that since they haven’t seen the
Buddha, and since they haven’t seen the Dharma and the Saṅgha,
their passing beyond sorrow will be obstructed. We all, with the
blessing of the Tathāgata, will travel in the three realms and pursue
ordinary beings, and speak the name, ‘Passing Beyond Sorrow.’
“Bhagavān Tathāgata, in order to pass beyond sorrow, we all will
attain the dharma body of the great being that enters the wisdom
of the Buddha through eighty thousand vehicles. We will spread
this sūtra to all sentient beings included within the dharmadhātu.
We will grasp it, hold it, read it aloud, and recite it. We will medi
tate just as you have explained and we all will, at the same time,
be established as buddhas. We will not give up this sūtra.
“Bhagavān, when any son of the lineage or daughter of the
lineage who, in order to move beyond sorrow in this degenerate
t
ime, grasps this sūtra as dhāraṇī, or reads it aloud, or recites it, or
writes it down on the pages of a book, or causes it to be written
down, how much merit will they attain?”
The Bhagavān replied, “Son of the lineage, anyone who hears
the mere name of this sūtra will, because of it, have limitless merit
even greater than that of giving precious jewels enough to com
pletely fill the great billionfold world system. Anyone who, having
arranged this sūtra into a book, merely holds it will have, because
of that, limitless merit greater than that of even giving precious
75
jewels enough to completely fill ten thousand world systems.
Anyone who writes or even causes another to write a single word,
a single verse, or a single page from within this sūtra, which expan
sively spreads the Mahāyāna, will have, because of that, limitless
merit greater than that of even giving precious jewels enough to
completely fill the world systems of the ten directions. Anyone
who, from the depths of their hearts, reads aloud or recites one
page of this sūtra will have, because of that, limitless merit even
greater than that of giving jewels67 enough to completely fill num
berless world systems. Anyone who, from the depths of their
heart, understands the meaning of one word of this sūtra and
then teaches the meaning of one word or one page to another
will have, because of that, limitless merit greater than that of
even protecting the lives of enough sentient beings to completely
f
ill all the world systems. Why is that? Giving of material things
is the giving of the śravakas—it only generates life and resources
but doesn’t liberate from saṃsāra. Giving the Mahāyāna Dharma
generates sentient beings’ roots of enlightenment and combines
together the vitality of the wisdom of the three vehicles.
“Son of the lineage, reading aloud and holding this sūtra, even
if you were previously an evil person endowed with negativities,
makes you now one endowed with virtue. Even if you previously
had suffering, now you have resources. Even if you previously had
shackles, now you have freedom. Even if you previously did not
overcome, now you overcome. Even if you previously were foolish,
now you are a scholar. Even if you previously had contamination,
now you are free from contamination. Even if you previously had
the behavior of an ordinary being, now you have the behavior of
an ārya. Even if you were previously in contradiction with the path
of Dharma, now you enter the path of the āryas. Even though you
have the body of an ordinary being, because of reading aloud and
holding this sūtra, your mind is like the wisdom of an ārya. Even
though you previously had afflictions, because of reading aloud
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and holding this sūtra, you have the passing beyond sorrow that is
similar to that of a buddha bhagavān.”
The bodhisattva Ākāśagarbha said, “If it is as the Bhagavān
Tathāgata has said, that because of reading this sūtra aloud and
holding it, those who previously were ordinary beings now have
the activity of āryas, and those who previously had afflictions now
have the passing beyond sorrow that is similar to that of a buddha
bhagavān, then is it the case that those who have destroyed their
ethics, and those who have engaged in the actions of immedi
ate retribution, and even those who have disparaged the holy
Dharma, by merely reading this sūtra aloud, abandon their afflic
t
ions and indeed are in concordance with passing beyond sorrow?
Since that meaning is difficult to understand, Bhagavān, please
teach the details.”
The Bhagavān replied, “Excellent, excellent! Son of the lineage,
since you have properly asked, then I will properly explain. Son of
the lineage, because they do not see a buddha, all sentient beings
have wrong views, have degenerated their ethics, and have dispar
aged the holy Dharma. When a buddha resides in the world there
is no degeneration of ethics and no disparagement of the holy
Dharma. How is that the case? For example, there was a nobleman
who had an only son who was utterly precious and dear to him.
When the father was there, since the father taught him and gave
advice day and night, all the son’s actions were without contradic
t
ion to that advice. The son, moreover, had great reverence for
his father, and he listened to his father’s words and didn’t create
misdeeds. Once, the father travelled far away, and when he did
not return after a long time, the son, having forgotten his father’s
teachings and advice, again and again created many misdeeds.
As the father had not returned after a long time, the son said,
‘My father is dead,’ and he wailed and slowly became deranged.
Having lost his mind and also oppressed by sorrow, having forgot
ten what his father instructed, he engaged only in contradictory
behavior, such as disparaging the Dharma. Then at the time when
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his father returned home after being away for a long time, the son
again became very joyful and contented. Having remembered the
teachings and advice that his father had previously taught, and
having embraced it as dhāraṇī, he no longer engaged in misdeeds.
From seeing his father, from then until his father died, he wasn’t
again known as one who had fallen from conviction. Because he
no longer behaved in ways contradictory to his father’s instruc
t
ion, he was no longer known to be disparaging it.
“Son of the lineage, the nobleman is the Tathāgata. The only
son is all sentient beings. The father’s teachings and instructions
are ethical discipline. Having gone far away is when the Tathāgata
has gone to other realms to turn the wheel of Dharma. Not seeing
the father is saying, ‘He has passed away from this life.’ Being
oppressed by sorrow is being defiled by the obscurations. Not
holding it as dhāraṇī is destroying ethical discipline. On account
of saying, ‘he died,’ there is the performing of misdeeds. Since the
meaning is mistaken, it is an act of disparaging. Sentient beings
seeing the Tathāgata after he has returned from other realms is
conviction that the Tathāgata did not pass beyond sorrow. After
the Buddha has taught the Dharma, on account of their again dis
covering the nature of the mind, there is no degeneration of ethi
cal discipline. Conviction that he did not pass beyond sorrow then
is the absence of committing an infraction. Acting in a way that is
not contradictory to the teachings and understanding their mean
ing is nondenigration of the Dharma.
“Son of the lineage, when this sūtra is read aloud and held in
mind, all of the heavy negativities of countless saṃsāras’ afflic
t
ions will be purified. Whoever hears this sūtra hears the name of
the Buddha. Whoever sees this sūtra sees the face of the Buddha.
Whoever holds this sūtra holds the body of the Buddha. Who
ever practices this sūtra practices the activities of the Buddha.
Whoever explains this sūtra explains the activities of the Buddha.
Whoever understands the meaning of this sūtra understands the
meaning of the Buddha. Whoever practices the activities of the
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Buddha and excellently realizes the meaning of the Buddha, that
one brings about the complete nonexistence of afflictions. Why is
that? Because this sūtra has come into their hands, their afflictions
are completely abandoned.
“Son of the lineage, if we count eighty thousand eons as a single
day, and then thirty of those days are a month, and twelve of those
months are one year, when ten hexillion eons of such years have
passed, one buddha will arise and be encountered. Compared
to meeting that single buddha that arose after that enumeration
of eons has passed, for someone to meet with this sūtra is even
more especially rare. For anyone who meets with this sūtra it is
the same as meeting with all the buddhas of the ten directions and
the three times. Therefore, when intelligent ones adopt this sūtra,
hold it, read it aloud, recite it, transcribe it, cause others to tran
scribe it, and teach it to others, they will completely purify their
wrong views, afflicted ignorance, and contaminated negativities.
They will abide in the field of merit, and they will imbibe68 limitless
worldly offerings.”
Ākāśagarbha asked, “Bhagavān, if even the pratyekabuddhas
don’t speak of imbibing worldly offerings, how is someone like an
ordinary being going to imbibe those offerings?”
The Bhagavān replied, “It isn’t the case that pratyekabud
dhas do not imbibe the offerings. Even though they aren’t able to
explain the Dharma to sentient beings and liberate them in that
way, nonetheless they enter into dhyāna and samādhi, and, aris
ing from samādhi, perfectly emanate great miraculous displays,
thereby liberating sentient beings, and therefore they will imbibe
offerings.“
Then the bodhisattva Ākāśagarbha said to the Bhagavān,
“Bhagavān, in some sūtras it is said that it is inappropriate to dwell
together in the same realm as those who have negative views or
degenerated ethics, and it is also inappropriate to use water from
the same river as them. Indeed, during the purification and rec
onciliation ceremony69 it is said that such a person has given up
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the ārya path and is not to be included within the saṅgha. Since
that is the case, how is it that here today you say that even those
with degenerated ethics will imbibe offerings? If they imbibe offer
ings, then they are no different than the Tathāgata, just like ārya
arhats and pratyekabuddhas. Bhagavān, I pray for you to explain
the specifics of just that. I, for my part, having heard your expla
nation will teach the same to all sentient beings. I will completely
liberate them.”
The Bhagavān replied to the bodhisattva Ākāśagarbha, “Excel
lent, excellent! Son of the lineage, since like you, those here today
have marvelous love and compassion, you think compassionately
about all sentient beings. It is especially wonderful that you have
asked this for that reason. Since from my side I will explain the
specifics, carefully listen in contemplation. Śravakas and pratyeka
buddhas are not known to be the appropriate object for this enu
meration of Dharma. Māras, tīrthikas, and ordinary beings are also
not abodes for this thought. It is the wisdom of the buddhas, and
it enters into only you.
“Son of the lineage, I always teach to those who have gener
ated the mind of awakening. If you give to sentient beings without
distinguishing them as good or bad, then it is said that you per
fectly accomplish your accumulation of merit. Performing gener
osity toward animals will accomplish a hundred meritorious good
qualities. Performing generosity toward wrong-doers will accom
plish a thousand meritorious good qualities.
“Son of the lineage, when those who have cut the root of virtue
die and transmigrate, they go to the class of those who engage
in wrong conduct. When those who don’t repay others’ kindness
and are shameless die and transmigrate, they go to the class of
animals. If even those with the perfectly matured result of wrong
conduct imbibe the offerings of those who have merit, what’s
the need to mention those beings who read this sūtra aloud and
uphold it? Therefore, the might and splendor of this Mahāyāna
sūtra, The All-Expansive Great Liberation, are unimaginable. Since
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it completely purifies those who have the negativities of destroy
ing ethics, committing an act of immediate retribution, disparag
ing the holy Dharma, wrong views, and the afflictions, they are
also able to imbibe offerings.”
The bodhisattva Ākāśagarbha replied to the Bhagavān,
“Bhagavān Tathāgata, it is unimaginable! The might and charisma
of The All-Expansive Great Liberation are also unimaginable! The
good qualities of that person who grasps this sūtra and reads it
aloud are also unimaginable!”
The Bhagavān replied, “It is just like that, son of the lineage, it
is just like that; it is just as you have said: they will attain infinite,
unimaginable good qualities.”
Then the Bhagavān said this to the bodhisattva Ākāśagarbha,
“I remember that in a previous eon called Perfectly Pure, even
though at that time I made offerings to ninety-two quintillion70
buddhas, and venerated and served them, since I practiced the
way of a śravaka I made many mistakes and there were limitless
degenerations of my ethics. Therefore, those tathāgatas did not
prophesy about me.71 After that eon had passed, in the eon called
Intent on Seeing, even though at that time I made offerings to
four hundred million buddhas, venerated them and served them,
those buddhas did not prophesy about me. After that eon had also
passed, in the eon called Melody of Brahma, even though at that
t
ime I made offerings to 220 million buddhas, venerated them and
served them, those buddhas did not prophesy about me. After
that eon had also passed, in the eon called Joyful, even though at
that time I made offerings to eighty-four thousand buddhas, ven
erated them and served them, those buddhas did not prophesy
about me. After that eon had also passed, in the eon called Refuge
from Suffering and Perfectly Ornamented World, there arose the
tathāgata, bhagavān, perfectly completed buddha, perfect in
knowledge and good conduct,72 sugata, knower of the world, the
unexcelled helmsman of taming beings, the teacher of gods and
humans, Buddha Bhagavān Great Generosity. At that time, after
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I had made offerings to, and venerated and served four hundred
million buddhas, I first heard the name of this sūtra. However,
even though I completely abandoned all afflicted minds, I still did
not see this sūtra. Then at that time I collected assorted incon
ceivable offering substances, but even when I offered them those
tathāgatas did not prophesy about me.
“Son of the lineage, to just as many buddhas as there were in
just as many previous eons, I made just as many offerings, and
having venerated, served, and praised them, I completely aban
doned all afflicted minds. I practiced the śravaka vows, the com
plete brahmacarya,73 generosity, and the training of ethics, and
I abandoned pride, hatred, and ignorance. I practiced the quali
t
ies of an ascetic, patience, and a loving mind. I exerted effort in
explaining everything just as I heard it, and everything that I heard
I did not forget. I abandoned all distractions of worldly affairs and
lived in seclusion, entered into dhyāna and samādhi, and when I
arose from samādhi I listened to the Dharma, read it aloud, recited
it, contemplated it, and so on. However, those victorious ones still
did not prophesy about me. Why was that the case? It was because
all the vows I took were broken and degenerated many times over.
It was because I was attached to the Śravaka and Pratyekabuddha
Vehicles. And it was because I hadn’t heard this Mahāyāna sūtra,
The All-Expansive Great Liberation. Therefore, all bodhisattva
mahāsattvas should abandon the path of action of śravakas and
pratyekabuddhas. When they meditate on the Mahāyāna sūtra,
The All-Expansive Great Liberation, then they will attain a proph
ecy. Even if I were to explain the names of the buddhas from one
eon to the next, I would not be able to complete them.
“Son of the lineage, after all those eons had passed, the
Tathāgata Unchanging Light explained this enumeration of
Dharma that is the Mahāyāna sūtra, The All-Expansive Great Lib
eration, to a huge, limitless congregation. When I saw that, then
at that time, I first heard and saw this sūtra. From that victorious
one I adopted it and grasped it, read it aloud and recited it, and
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thought about the meaning, and so on. Having done that, I imme
diately attained the patience regarding nonarisen phenomena.74
Tathāgata Unchanging Light prophesied about me: ‘In the future,
you will become the tathāgata, arhat, perfectly completed buddha
known as Śākyamuni.’ Therefore, son of the lineage, adopt this
enumeration of Dharma. If by holding it, reading it aloud, and so
on, you will quickly attain the buddha ground, then as even gods
and humans in the world imbibe offerings, what is the need to
mention you?
“Therefore, son of the lineage, I will recite verses of praise to
the might and power of this enumeration of Mahāyāna Dharma,
which is like the essence of a jewel, which is inconceivable, and
which gives ethics to one who has broken their ethics and gives
precious jewels to the poor.”
When the Great Vehicle75 is exemplified as an ocean,
The Small Vehicle76 is the stream that follows from it.
When the Great Vehicle is exemplified as having the bulk
of Mount Meru,
The Small Vehicle is an anthill.
When the Great Vehicle is exemplified as the sun and moon,
The Small Vehicle is a mere spark.
This vehicle which is the Great Vehicle
Is the unimaginable vehicle!
For example, it is like the sky—
It accommodates all sentient beings.
From among all the many vehicles
There are none that go beyond this vehicle.
From within this Great Vehicle
Various, different vehicles emerge.
If something has a measurable limit
Then it isn’t able to liberate all.
This unsurpassed vehicle
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Is able to completely liberate sentient beings.
As for this sky-like great vehicle,
Those who practice it are limitless.
Just as the sky is without limit,
And also has neither form nor shape,
The Great Vehicle, just like that,
Also has no obstructions and no limits.
All the many sentient beings
Ride this Great Vehicle.
When you conceptualize the characteristics of the Great
Vehicle,
It has an enormous size and has room for multitudes.
As for the good qualities of the Great Vehicle
And the practices only for this vehicle,
Even if you were to explain them for many limitless eons,
At the end you still wouldn’t be able to finish.
From among all the many vehicles
The Mahāyāna is supreme of the best.
If you adopt this Great Vehicle from the depth of your heart
You will directly travel to the base of the tree of enlightenment.
Having neither fetters nor obstructions,
This unsurpassed vehicle,
Since it is superior to the lesser vehicles,
Will come to exist in the center of enlightenment.
It completely purifies the twelve links of interdependence
Because of its compassion for all sentient beings.
The Great Vehicle sūtras should be explained
To all sentient beings of the ten directions.
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Any vehicle that is the Great Vehicle
Will then increase, and there will be no obstructions.
Since, like the sky, it has room for all,
The Great Vehicle is unimaginable.
Therefore, all sentient beings
Should be effortful in familiarizing themselves with it.
They will attain all the clairvoyances
And they will attain great wisdom.
If the assembly of the gods, the devamāras,
And the tīrthikas desire to clear away their afflicted minds,
Then once they’ve gone to the refuge of the Great Vehicle,
They should become endowed with the six clairvoyances.
The three knowledges77 and three liberations78
Will conquer the māras and tīrthikas.
If one is to also expel wrong views,
The Great Vehicle is supremely needed.
Since it destroys all afflicted minds
And makes all roots of virtue plentiful,
The power of the Great Vehicle is unimaginable.
Therefore, its limits are also very difficult to understand.
All the worldly dharmas
And all the supramundane dharmas,
All that is learned and is not learned—
That is all contained within the Great Vehicle.
Any sentient being who engages in behavior that leads to
bad migrations,
Who has wrong views, or relies upon wicked friends,
And anyone who doesn’t have faith in the Great Vehicle
Will not be able to conquer all the māras of the afflicted mind.
To abandon those, go for refuge to the Great Vehicle.
Those who desire liberation study the Great Vehicle.
85
Any being who desires the great purpose
And becomes joyful at hearing an explanation of
the Great Vehicle—
That one is an actual person on the Great Vehicle.
They have a mind of calm abiding and the clairvoyances,
And are also perfectly ornamented by the power of
the Great Vehicle.
Anyone who is able to practice the Great Vehicle
Doesn’t break the lineage of the Three Jewels.
Anyone who is inclined toward the Three Jewels
Obtains merit that is without limit.
If you travel to all realms in the ten directions,
Making offerings to the limitless victorious ones of
the ten directions
And similarly making offerings to this Mahāyāna
All-Expansive Sūtra,
No worldly vehicle holds any comparison.
As it is endowed with glory and splendor and it conquers
saṃsāra,
The Great Vehicle is difficult to fathom.
By it you will obtain a powerful form and sovereignty,
And manifestly establish a marvelous dharmakāya.
Anyone who mounts this Great Vehicle
Will experience unsurpassable joy.
If you meditate on compassion and love through the giving
of the body
You will obtain the unsurpassable vehicle.
Practicing ethics, effort, and celibacy
Is a miracle that can even obscure the actual moon and sun.
86
Moreover, that is through the power of practicing
the Great Vehicle.
One who by their own mind practices with continual effort
Will therefore obtain the Great Vehicle.
Even if there are obscurations that oppress with suffering,
Through meditating on the Great Vehicle all of those can
be purified.
Whoever abides happily in the Dharma of the Great Vehicle
Will be like a buddha in their lifespan and enjoyments.
Those who persevere in authentic mindfulness
Will, through the power of meditating on the Great Vehicle,
Gain the four miraculous feet,79
And will also rely on the authentic meaning of the holy Dharma.
Through the power of meditating on the Great Vehicle,
You will be endowed with the fearlessnesses and the ten powers;
You will be adorned with the thirty-two excellent marks;
And you will also have all the wisdom of vajra-like samādhi.80
“Son of the lineage, anyone who upholds this enumeration of
the Mahāyāna Dharma—whether they hold or recite a single syl
lable, single word, or single verse—will be endowed with this kind
of merit. Why? It is like this:
Anyone who takes up this sūtra
Will be completely free from all suffering.
Also, at the time of death, they will not fall to the bad
transmigrations
But will go to an abode of bliss.
Anyone who hears this sūtra,
Later in the future, at the end, or during the difficult time,
Will also achieve buddhahood—
This is what I prophesy.
87
Anyone who always endeavors for the Victorious One,
The Victorious One will also always endeavor for them.
Anyone who protects the Victorious One’s Dharma,
The Victorious One will also protect them.
They will attain great miracles,
Will have ability to turn the wheel of Dharma,
Will be liberated from the continuum of saṃsāra,
And will also have the ability to overcome the host of māras.
After I heard this sūtra from the Victorious One
Unchanging Light,
I abided in patience, and it was prophesied
That I would become the one called ‘Śākyamuni.’
Later, after I have passed beyond sorrow,
Whoever holds this sūtra
Will become perfectly and completely enlightened—
From me, this is what I prophesy.
Whosoever in the future
Understands the meaning of this sūtra
And explains it well to foolish beings
Doesn’t cut the lineage of the Three Jewels.
Even if buddhas don’t reside in the world,
Anywhere in the world where this sūtra is
Will be as if a buddha directly resides at that place,
Which will be a place to be venerated.
“Why is that? It is because previously, when I received this
sūtra from limitless tathāgatas, I upheld it, and since I taught it at
length to others during this degenerate eon, I also achieved the
thirty-two marks.”
88
Then the bodhisattva Ākāśagarbha spoke to the Bhagavān:
“Bhagavān, all tathāgatas, moreover, explain the thirty-two
marks of a great being. If the Bhagavān were to also explain the
thirty-two marks here now, then through the power of whatever
causal karma is created they will be achieved. Therefore, will the
Bhagavān please clarify them and teach them?”
The Bhagavān replied, “The tathāgatas have achieved the
thirty-two marks because they have achieved limitless good quali
t
ies. Since, if I were to explain them at length, even if I explained
for an entire eon I would not exhaust them, today I will explain
them briefly to you. What are they? They are like this:81
1. Through protecting pure ethics from the depths of your heart
and being resolute in your obligations, you will be endowed
with the mark of very well-set feet.
2. Through having reverence for welcoming and sending off the
guru, listening to the Dharma, and establishing temples and
stūpas, you will be endowed with the mark of a thousand
spoked wheels on your hands and feet.
3. Through not demeaning any sentient being you will be endowed
with the mark of broad heels.
4. Through completely protecting the holy Dharma you will be
endowed with the mark of long fingers and toes.
5. Through meditating on the four means of gathering disciples
you will be endowed with the mark of having fingers and toes
joined by webs.
6. Through the generosity of giving excellent cloth you will be
endowed with the mark of tender and soft hands and feet.
7. Through giving food and drink that is delicious, clean, and
sublime you will be endowed with the mark of seven rounded
body parts.82
8. Through having joy on hearing the Buddhadharma you will be
endowed with the mark of calves like those of an antelope.83
89
9. Through hiding and concealing the deceit and misdeeds of
others you will be endowed with the mark of a secret place
that retracts into a sheath.
10. Through meditating on the ten virtues you will be endowed
with the mark of an upper torso like that of a lion.
11. Through having thoroughly adopted virtuous Dharma and
always teaching it to sentient beings you will be endowed with
the mark of very broad shoulders.
12. Through providing protection and refuge against all fear
you will be endowed with the mark of beautifully rounded
shoulders.
13. Through the inclination toward helping establish others’
temples and stūpas, and not saying to beggars ‘I don’t have
any possessions,’ you will be endowed with the mark of long
arms such that when the arms are flat on the thighs, your
hands cover the kneecaps.
14. Through always accomplishing all virtuous dharmas and having
reverence for life you will be endowed with the mark of a tall
and straight body.
15. Through giving medical elixirs, respect, and restorative food84
to the sick you will be endowed with the mark of attaining the
faculty that experiences all tastes as a supreme flavor.
16. Through abandoning meaningless words for a long time and
speaking at the appropriate times you will be endowed with
the mark of jaws like those of a lion.
17. Through the impartiality that equalizes all sentient beings you
will be endowed with the mark of forty identical teeth.
18. Through joy at settling all disputes you will be endowed with
the mark of having no gaps between your teeth.
19. Through the giving of jewels you will be endowed with the
mark of identical teeth.85
20. Through thoroughly purifying your body, speech, and mind
you will be endowed with the mark of very white teeth.
90
21. Through restraining all misdeeds of speech you will be endowed
with the mark of a tongue that is very long and slender.
22. Through always speaking gentle words to sentient beings you
will be endowed with the mark of the voice of Brahma.86
23. Through having meditated on the mind of love, viewing all
sights with nondeluded eyes, you will be endowed with the
mark of eyes that have clearly separated black and white parts.
24. Through accomplishing the unexcelled enlightenment from
the depths of your heart you will be endowed with the mark of
eyelashes like a cow’s.
25. Through rejoicing in and praising others’ merit and good
qualities you will be endowed with the mark of a face adorned
with a hair-tuft.
26. Through having proper reverence and respect for all gurus,
such as your father, mother, teacher, and preceptor, you will be
endowed with the mark of a crown protrusion.
27. Through the inclination toward teaching the Mahāyāna Dharma
you will be endowed with the mark of a very smooth complex
ion.
28. Through giving seats, clothes, buildings, and excellent abodes
you will be endowed with the mark of having a golden color.
29. Through abandoning all sorts of worldly talk you will be
endowed with the mark of each hair on your body being coiled
clockwise.
30. Through perfectly adopting the words taught by virtuous
friends, scholars, and gurus, and, having taken them up, actually
spreading them and not diminishing them, you will be endowed
with the mark of the hair on your limbs twisting upward.
31. Through accomplishing limitless good qualities you will be
endowed with the mark of well-arched feet.
32. Through urging all sentient beings to samādhi you will be
endowed with bodily proportions like those of a nyagrodha
tree.87
91
“Son of the lineage, if all bodhisattva mahāsattvas accomplish
limitless good qualities in those ways, they will be endowed with
the thirty-two marks such as these.”
The bodhisattva Ākāṣagarbha replied to the Bhagavān,
“Bhagavān, if I examine all phenomena then there is nothing
whatsoever that is established as substantial and characterized;
such does not exist. Even if the Tathāgata were examined, there
is no Tathāgata’s path of practice, so why should one extensively
achieve that path of practice? If I also examine all the phenomena
of the Three Jewels, the four truths, the aggregates, the sense
spheres, the realms, the twelve links of interdependence, and the
perfections, all external and internal cause and effect is emptiness.
There are no characteristics, there are no aspirations. Birth and
arising aren’t seen, and cessation and disappearance aren’t seen.
They are like illusions, like emanations, like a blaze, like an echo,
like the water’s moon,88 like the hair of a tortoise, like the horns
of a rabbit, like a sky-flower, like the child of a barren woman, like
putting on a reflection’s clothes, and like searching for an illusory
elephant. They are like existent things and like nonexistent things.
All of those exist and don’t exist. They also are not existent things
and not nonexistent things. They are not permanent, not annihi
lated; not produced, not ceased; not internal, not external; not
seen, not known; and are, for example, like space. So, Bhagavān,
why am I to engage in those behaviors?
“If I examined the Tathāgata, there is no self, no sentient
beings, no life, no nourishment, no beings, no persons, no primor
dial being,89 no ruler, no doer, and so forth.90
“There is no eye, no form, and no object that is the characteris
t
ic of eye and form. There is no ear, no sound, and no object that is
the characteristic of ear and sound. There is no nose, no smell, and
no object that is the characteristic of nose and smell. There is no
tongue, no taste, and no object that is the characteristic of tongue
and taste. There is no body, no touch, and no object that is the
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characteristic of body and touch. There is also no mind, no phe
nomena, and no object that is the characteristic of mind and phe
nomena. There is no consciousness, no form,91 and also no object
that is the characteristic of consciousness and form.
“There is no form, no suffering, and also no object that is the
characteristic of form and suffering. There is no I, no mine, no
living being, no embodied being, no aggregates, no truth, no fal
sity, no gathering, no spreading, no arising, and no engaging. It is
also similar for feeling, discrimination, compositional factors, and
consciousness.
“There is no going away and no returning nearby. One also
doesn’t possess an abode to live in; doesn’t possess a thought,
mind, or consciousness; and doesn’t possess a body, speech, or
mind. There is no singular and no multiple. There is no past, no
future, and also no presently emerging. There is nothing that has
stains and nothing that is completely pure. There is no self, no
sentient beings, no life, no living beings, no persons, and so forth.
There is no permanence, no annihilation, no production, and no
cessation. There is no meditation, no practice, no rejecting, and
no adopting. What’s the reason then that it is said one who has
gone beyond limitations, one who has remained for a long time,
has accomplished the extensive path of practice?”
The Bhagavān, after proclaiming to the bodhisattva mahāsattva
Ākāśagarbha, “Excellent!” said, “Excellent, excellent! Son of the
lineage, at a previous time you worked for innumerable, lim
itless buddhas. You formed the roots of virtue, and after a long
t
ime, you entered the consummate meaning of the unsurpassed
Mahāyāna. You also clearly realized all the entirety of phenomena
within emptiness, and because you abided for a long time with
and also understood Tathāgata Transcending the Limits of Reality,
son of the lineage, it is like this. Suppose a very pure, bright pre
cious vaiḍūrya jewel is put in a cesspool for a thousand years. Since
it is pure through its own emergent nature, when it is retrieved,
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it will be just as it was before. Having directly realized the char
acteristics of phenomena you are also like that. Being perfectly
pure in nature, even though you now abide in the cesspool of the
f
ive types of degeneration in the three worlds, since you work for
tathāgatas and for the welfare of sentient beings, you are unsul
lied by the cesspool, and it is because of this that you are able to
ask questions about the meaning like this.
“Son of the lineage, again listen, it is like this. All the entirety
of phenomena, in actuality, have no real existence. It is explained
that phenomena exist because language exists. Language doesn’t
exist within phenomena, and phenomena also don’t exist within
language. Language is taught for the sake of thorough dissemina
t
ion. Enlightenment doesn’t exist within language, and also lan
guage doesn’t exist within enlightenment. However, even though
language doesn’t ultimately exist, since it is explained that lan
guage does exist conventionally, then sentient beings are not able
to find the essence of buddhahood and unsurpassed enlighten
ment anywhere independent from language.
“Son of the lineage, what you spoke was true. The Tathāgata
has no destruction, no birth, no meditation, no practice, and is
separate from all meditation and practice. He doesn’t enter the
authentic Dharma, and he also doesn’t exit it either. He also isn’t
born with one remaining rebirth to abide in Tuṣita. He doesn’t
descend from there and reside in his mother’s womb. He has no
mental placements regarding all phenomena, and therefore he
doesn’t think, ‘I have escaped birth, aging, sickness, and death.’
He doesn’t pace out seven strides in each of the four directions.
He doesn’t say, ‘I am an unsurpassed lord in this world.’ He doesn’t
delight the least bit with an excellent woman in a supreme city. He
also doesn’t train in worldly activity such as writing and arithme
t
ic. He doesn’t compete in contests of strength and archery.
“In order for sentient beings to pass completely beyond sorrow,
his explicit demonstration of old age repudiates all attachments
94
to the body. His explicit demonstration of sickness repudiates all
attachments to life. His explicit demonstration of the signs of death
repudiates attachment and grasping to ‘me’ and ‘mine.’ His explicit
demonstration of fully ordained monasticism establishes sen
t
ient beings to not aspire for the body of Brahmā or Indra but to
strive for the supramundane, unsurpassable Dharma. His emerg
ing from the supreme city and going forth demonstrates liberation
from the prison of the three realms, and the nonresult. Looking
back demonstrates not possessing love or hatred. Therefore, his
body is perfectly adorned with the thirty-two marks and serves
as a field of merit for sentient beings. Shaving his head, abandon
ing his adornments, and sending his horse and faithful attendant
Candaka back demonstrates tearing oneself away from all afflic
t
ions. Shaving his facial hair demonstrates nonattachment toward
all phenomena. Wearing the saffron robes demonstrates taming
sentient beings. His questioning and examining the ṛṣis Utaka and
Aranta demonstrates defeating his prideful mind. Practicing aus
terities for six years was to tame the tīrthikas. Accepting an offer
ing of food was following after worldly dharmas. Accepting a grass
swastika demonstrates contentment. Sitting atop a cushion of
grass demonstrates defeating the lack of self-control and idleness.
The praise, adulation, and respect given by the gods and nāgas
demonstrates being established in the result of good qualities.
Taming all the māras demonstrates the power of courage. Indicat
ing the earth with his right hand demonstrates the power of merit.
The complete shaking of the great earth demonstrates responding
with kindness. On account of meditating on the absence of signs
in that way, there is the achievement of the path of unsurpassable
enlightenment.
“Having directly understood the characteristics of all phenom
ena in this way, through teaching all phenomena as equality,92
one is called a ‘buddha.’ Since the wisdom of a buddha is uncon
querable, through teaching the purpose of establishing buddha
hood in relation to all the dharmas that are taught, one is called
95
a ‘tathāgata.’ Because he directly and clearly perceives and com
prehends all virtuous and nonvirtuous phenomena, the activities
of the three times, he is called ‘the all-knower.’ Because of speak
ing true and authentic speech he is called ‘the scholar among
gods and humans.’ One who trains and examines like that is called
a ‘bodhisattva.’ One who examines in a way opposite of that is
not called a bodhisattva, and is said to be deceiving all the bud
dhas. Son of the lineage, all buddhas are not arising, not engaging,
not producing, and not ceasing, but since they usher all sentient
beings beyond sorrow, they are said to emerge in the world and
are called ‘buddhas that have passed beyond sorrow.’”
Then the bodhisattva Ākāśagarbha spoke to the Bhagavān.
“Bhagavān, even I recognize that in actuality the nature of all phe
nomena is emptiness. Since the Tathāgata has neither emerging
nor subsiding he is not born in the king’s palace. He also doesn’t
pass beyond sorrow at the foot of the bodhi tree. Gone beyond
extremes, he resides for a long time. Although in order to com
pletely liberate sentient beings he displays practicing austerities
and passing beyond sorrow, in actuality, he has no changing and no
proliferation, and he abides as the Tathāgata’s sphere of activity.
His body will emerge in the three realms, and also the five aspects
of the dharma body93 will emerge. What are those five aspects?
The five are like these: the body has an authentic essential nature;
the body is endowed with good qualities; the body is produced
from the essential nature of phenomena; the body is emanated
and arisen; and the body is like space.
“Why is the body said to have an authentic essential nature?
The body has an authentic essential nature because it abides for
a long time in its own realm, beyond all the authentic, supreme
resultant marks. Why is the body said to be endowed with good
qualities? The body is endowed with good qualities because it
performs various types of activities in order to escort all sentient
beings beyond sorrow and it wondrously performs all virtues.
Why is the body said to be produced from the essential nature
96
of Dharma? The body is produced from the essential nature of
Dharma because, having taken all the characteristics of Dharma
to heart, it lacks misunderstanding, it is produced from the emp
t
iness that perfectly understands that sphere of activity, and it
is perfectly complete. Why is the body said to be emanated and
arisen? The body is emanated and arisen because the Tathāgata
has arisen in the world and also directly teaches all virtue and neg
ativity to the five classes of beings, doesn’t not serve as a refuge,
and becomes manifest from an emanated substance. Why is the
body said to be like space? Since space is infinite, the dharma body
is also infinite. Since space has no limit or measure, the dharma
body also has no limit or measure. The Tathāgata’s body is also like
great space because it completely escorts sentient beings beyond
sorrow. Since he demonstrates those five aspects of the body, it
is evident that the Tathāgata has no production and has no ces
sation. All phenomena are similar as the Buddha manifestly ema
nates and thoroughly spreads the Dharma in order to completely
escort sentient beings beyond sorrow.”
Then the Bhagavān said to the bodhisattva Ākāśagarbha, “Son
of the lineage, since you understand the characteristics of phe
nomena in the same way as a tathāgata, then you have no obsta
cles or obstructions regarding the sphere of activity. Son of the
lineage, at a future time, in the eon called The Completely Pure
Thousand and in the world called Prosperous, all the bodhisat
tva mahāsattvas there will practice only the Mahāyāna. If the
names ‘Śravaka Vehicle’ and ‘Pratyekabuddha Vehicle’ aren’t even
heard from the beginning, what’s the point of mentioning lower
rebirths? In that eon, in that world, you will arise as the tathāgata,
bhagavān, perfectly enlightened buddha called Perfectly Pure
Ornament. Great beings from other worlds also will travel there
to hear the Mahāyāna Sūtra of All-Expansive Liberation, to adopt
it, to hold it. Therefore, when any sentient being hears the name
Bodhisattva Ākāśagarbha, if they prostrate and make offerings,
they will be born in that world system, Prosperous Realm. If any
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sentient being establishes the Mahāyāna Dharma, they will also
attain the patience regarding nonarisen phenomena. Any of those
who adopt and hold this enumeration of Dharma will also attain a
prediction before the emergence of ten buddhas has passed.”
Then at that time when the bodhisattva Faith-in-Signs had, for
the welfare of himself and all sentient beings, requested it of
Bhagavān Śākyamuni, the Bhagavān taught the names of the bud
dhas of the three times and ten directions, the names of the twelve
divisions of sūtra, and the names of the saṅgha of bodhisattvas,
also proclaiming the lion’s great roar. The so-called “lion’s roar”
demonstrates the definitive words. The demonstration of defini
t
ive words is the Tathāgata always nurturing and remaining, since
he is understood not to pass beyond sorrow. Additionally, it also
demonstrates that all sentient beings have the intrinsic nature of a
buddha, and it humbles the devaputra māras, the tīrthikas, and so
forth, and brings them under the power of refuge. Thus it is called
the “lion’s roar.”
Having taught it in that way, having enveloped the entire great
billionfold world system with his great tongue, all the world sys
tems moved in six ways. “Moved in six ways” is to say that when
the eastern direction rose up, the western direction sunk down;
when the western direction rose up, the eastern direction sunk
down; when the southern direction rose up, the northern direc
t
ion sunk down; when the northern direction rose up, the south
ern direction sunk down; when the central section rose up, the
rear section sunk down; and when the rear section rose up, the
central section sunk down. Those are called “the six ways they
moved.”
Great light was sent forth from his tongue and it greatly illu
minated the ten directions. That great illumination made every
thing impermanent, permanent; made everything impure, pure;
made all those with suffering have bliss; and made all the ignorant,
wise. Then every place that was touched and illuminated by the
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Buddha’s light, such as all the mountains, forests, provinces, river
channels, oceans, the surrounding iron mountains, and even hell
realms, were made equal, with none higher or lower. Without the
dirt of defilement, they were furthermore thus perfectly purified.
It is like, for example, they were excellently ornamented like the
world in the eastern direction, Completely Pure Full Moon.
Then at that time, when the Bhagavān Śākyamuni’s
nirmāṇakāya descended from the sky, it was like a rain of flowers.
When it emerged from under the ground it was like clouds and
mist rising and completely filling the sky, so that the sky wasn’t
even the slightest bit empty. Every one of the emanations, speak
ing the same words, said, “The Tathāgata will nurture and remain
because he does not pass beyond sorrow. All sentient beings have
the intrinsic nature of a buddha. Additionally, all phenomena are
emptiness. The causes and results of all those paths of action,
although they are subsumed into a single vehicle, are perceived by
sentient beings as three different vehicles.”
As soon as they had said this, they all disappeared; and the
Bhagavān quickly appeared, seated on a cushion. At that time,
when the entire great throng saw those nirmāṇakāyas, it had
been through the might of the Bhagavān Śākyamuni’s blessings.
Śākyamuni also, through his love, magically created miracles and
splendors like those. At that time within that crowd, bodhisattvas
numbering as many as the grains of sand in forty Gaṅgā Rivers
attained the patience with regard to nonarisen phenomena;
eighty thousand śravakas attained the Mahāyāna mind genera
t
ion; ten thousand fully ordained monks attained the arhat path;
eighteen thousand fully ordained nuns attained the non-returner
path; four hundred thousand male householders attained the
once-returner path; one million female householders attained the
stream-enterer path; and innumerable gods and humans attained
the perfectly pure dharma eye that has no dust and is free from all
stains, which knows their own past and future lives, and knows all
compounded phenomena as impermanent.
99
At that time, within that assembly the bodhisattva mahāsattva
Siṃhaghoṣa rose from his seat, draped his upper robe over one
shoulder, and prostrated, touching his head to the Bhagavān’s
feet. He then spoke these words to the Bhagavān: “If it is as the
Bhagavān taught earlier, that if one hears the names of the bud
dhas, then negativities are purified; and also if they hear the name
of the Dharma, then negativities are purified; and also if they
hear the names of the Saṅgha, then negativities are purified, is
this through the power of the Buddha, the power of the Dharma,
or the power of the Saṅgha? If it is the power of the Buddha,
then one makes requests to the Buddha. If it is the power of the
Dharma, then one makes requests to the Dharma. If it is the power
of the Saṅgha, then one makes requests to the Saṅgha. What if
one seeks to make requests to all three? If it is as explained above,
that ordinary beings see the single vehicle as three different vehi
cles, as the Bhagavān himself also taught them as three, what’s
the point in mentioning that sentient beings see them that way?”
The Bhagavān replied to the bodhisattva mahāsattva
Siṃhaghoṣa, “Excellent, excellent! Son of the lineage, it is also
especially excellent that you have asked about the meaning
like that for the sake of the benefit and happiness of sentient
beings. Listen and I will explain the details to you. It is not only
the power of the Buddha; and similarly, it is not only the power of
the Dharma; and similarly, it is not only the power of the Saṅgha.
It is through the power of the collection of all of them that the
Buddha is the parent who is the protector and refuge of sentient
beings and that bodhisattvas are virtuous friends. If contaminated
sentient beings, having grown weary with saṃsāra after recover
ing their lost senses, desire, because of their numerous powers
of mindfulness, liberation from the ocean of the afflictions in the
three realms, then they should engage the great boat of liberation
by means of this expansive sūtra.
“Furthermore, son of the lineage, the Buddha is also the
Dharma. The Dharma is also the Saṅgha. The Saṅgha is that which
100
is uncompounded. That which is uncompounded is emptiness;
uncompounded emptiness, compounded emptiness, internal
emptiness, external emptiness, great emptiness, and also small
emptiness are all similar as emptiness, and there is nothing other
than those.
“Son of the lineage, if it is as you say, then why would the type
of lineage that is established in a single aspect be established
as three? Son of the lineage, it is like this. For example, take a
single person that is afraid by the void of space. Wherever they
go, although they crouch and hide, they are never separate from
space. Son of the lineage, everything that the tathāgatas of the ten
directions have explained and that I have explained does not go
beyond the causes and conditions for all virtues, the Three Jewels,
and the triple, yet also solitary, vehicle.”
The bodhisattva Siṃhaghoṣa replied, “Excellent, excellent!
Bhagavān, as was taught by the ārya beings, I asked my previ
ous request about the meaning for the sake of sentient beings.
Just as the Bhagavān answered, there are not two, there are not
three. This enumeration of Dharma that is The All-Expansive Great
Liberation is the mother of all buddhas. It is the great trail of all
bodhisattvas. It is the eye of all yogins. It overpowers all wrong
views; it protects all who have lost their minds; it closes the door
to the three lower rebirths; it opens the door of the unsurpassable
enlightenment; and it repudiates all śravakas.
“In order to guide into the Mahāyāna, I guard and protect, using
the mantra of this great dhāraṇī. I will guard and protect those
who don’t degenerate their vows, meditate on this sūtra, and train
in it. If a person serves and venerates this sūtra, and practices it
for a week, when a wicked māra goes to disturb them and looks
for an opportunity to harm them, the wicked māra will not find
any such opportunity. Bhagavān, I worship this sūtra; I will remain
for a long time and also, I will remain until the essence of enlight
enment.”
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The Bhagavān replied, “Son of the lineage, worshipping this
sūtra is the same as worshipping the Three Jewels. It is also the
same as worshipping the Founder.”
Then the bodhisattva Siṃhaghoṣa, before the eyes of the
Bhagavān, spoke this dhāraṇī mantra:
NAMO BUDDHĀYA / NAMO DHARMĀYA / NAMAḤ SAṄGHĀYA /
ADANTI DHĀRAṆĪ / TADYATHĀ ĀKĀŚA NIVAVĪNI / SARVA
DHARMĀ NIVANI / IŚAMADA / PIPAŚANA / VIMALA SUPARI /
DHARMA NIKHANA / VARARU NICAYA TAMALE / CALE /
HULU HULU / ŚIVITE / MANTRA MANTRA / MANTRAḤ SVĀHĀ
“Recite this mantra 108 times, and at the same time, circum
ambulate a stūpa seven times. Continue like that for seven days
without contemplating any other sūtra. Also, three times each day,
single-pointedly focus on this expansive sūtra without the mind
wandering elsewhere. Bhagavān, this dhāraṇī mantra was spoken
by eight million buddhas, and here now, it has also been uttered
by me.
“If anyone denigrates this dhāraṇī, they denigrate those bud
dhas. Anyone who denigrates this dhāraṇī, even if they strive for
enlightenment for many lifetimes, will not be established in it, and
they will also not go beyond the three worlds.94 Why is that the
case? This mantra causes those whose minds have lost conscious
ness to again find their minds. Those who have heard this dhāraṇī
only one time, or, having heard it, write it down while abiding in
the vow to refrain from meat and alcohol, abandoning amusing
themselves, and so on; and who do not enter into crowded places
but continually practice great love and treasure samādhi, will
purify the heavy negativities of their limitless three obstructions.95
As soon as someone hears this dhāraṇī, if from the depths of their
heart, they adopt it, hold it, read it aloud every day, recite it, and
don’t forget their obligations, then until they reach enlightenment,
they will not fall to the three lower rebirths.”
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The Bhagavān replied to the bodhisattva Siṃhaghoṣa, “Excel
lent, excellent! Son of the lineage, you have explained this dhāraṇī
mantra in order to worship the Three Jewels, to lovingly cause all
sentient beings to leave the three worlds, to benefit many count
less trainees, to open the door of teaching for the sake of bringing
about great bliss, and to refute wrong views and establish authen
t
ic views. This is very excellent! Son of the lineage, any sentient
being who, having heard the sound of your name and this mantra,
generates faith and respect and doesn’t denigrate them will also
have happiness in this life. Also, when they die and transmigrate,
they will always see all the buddhas, they will also see me, and
they will also see you and all the other bodhisattvas. They will
also certainly know, by themselves, true enlightenment—there is
no doubt. They will eliminate all afflictions, accomplish the path
of every virtue, and also see the buddha-nature, all through the
power of their perfectly pure faith.”
The Bhagavān also said, “If, after I have gone beyond sorrow,
any son of the lineage or any daughter of the lineage were to, for
one day, one time, one night, or even one moment, prostrate to
the buddhas of the three times and ten directions, to the twelve
divisions of sūtra, and to the great saṅgha of bodhisattvas, prop
erly reflect on the Mahāyāna, and contemplate the ultimate truth,
then that person, within a moment the mere span of a finger snap,
will completely and without exception purify all the ten nonvirtues,
the five actions of immediate retribution, their disparagement of
the emptiness sūtras,96 and their afflicted actions. When any fully
ordained monk, fully ordained nun, bodhisattva, or male or female
monastic has lost their mind, degenerated their four roots or eight
vows, engaged in the ten nonvirtues or the five actions of immedi
ate retribution, or disparaged the emptiness sūtras, if they gener
ate faith in the names of the buddhas gone to the ten directions
and the three times and prostrate, then all their unwholesome
actions such as those mentioned will, without exception, be puri
f
ied.”
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At that point, as soon as he had said that, the one who had
been the prince known as Virtuous to See at the time of the
previous buddha Unchanging Light, arrived there at that moment
with three thousand people, placed his head at the feet of the
Bhagavān and prostrated, and with agreeable words, spoke to the
Bhagavān. He requested: “For countless eons we have engaged in
afflicted actions, just as you have explained, without end. We have
engaged in countless negativities of the ten nonvirtues, the five
actions of immediate retribution, and disparaging the emptiness
sūtras. In dependence on the Tathāgata’s twelve divisions of sūtra,
we repent all of those before the eyes of the entire saṅgha of
bodhisattvas. We request to make remorseful purification and, if it
is to be, whatever clarification you can give.”
The Bhagavān replied, “Excellent, excellent! Son of the lineage,
it is difficult to generate a mind of fear, and it is also difficult to
generate the roots of virtue. Regarding the desire to reveal and
confess your ten nonvirtues and five actions of immediate retribu
t
ion, since your resources and so forth are also close to seeing the
actual nature of the buddha, then just as you have set your mind
to do, repent and confess.”
Then the three thousand people, such as Prince Virtuous to
See and so forth, having heard the loving words that had been
clarified by the Bhagavān, having put on their garments, brought
their hands together and prostrated, folded their upper robes over
their rights shoulder, and kneeled on their right knee, said to the
Bhagavān,
Bhagavān, we go for refuge to the Buddhas of the ten directions.
We go for refuge to the Dharma of the ten directions.
We go for refuge to the Saṅgha of the ten directions.
Moreover, it is like this.
We prostrate and go for refuge to the buddha in the eastern
direction, Without Disturbance.97
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We prostrate and go for refuge to the buddha in the southern
direction, Ratnasambhava.
We prostrate and go for refuge to the buddha in the western
direction, Amitābha.
We prostrate and go for refuge to the buddha in the northern
direction, Amoghasiddhi.
We prostrate and go for refuge to the buddha in the upper
direction, Gandhakuṭī.
We prostrate and go for refuge to the buddha in the lower
direction, One Hundred Thousand Reflections.
Additionally, we prostrate and go for refuge to the great being
in the eastern direction, Samantabhadra.
We prostrate and go for refuge to the great being in
the southern direction, Lokadhara.
We prostrate and go for refuge to Samantāvalokiteśvara in
the western direction.
We prostrate and go for refuge to Pūrṇacandra in the northern
direction.
We prostrate and go for refuge to Ākāśagarbha in the upper
direction.
We prostrate and go for refuge to the great being in the lower
direction, Steadfast Glory.
“Additionally, we prostrate and go for refuge to our preceptor,
Tathāgata Unchanging Light.
We prostrate and go for refuge to the essence of the buddhas
who have yet to come.
Additionally, we prostrate and go for refuge to
the nirmāṇakāya buddhas in the other directions.
Additionally, we prostrate and go for refuge to our current
preceptor, Bhagavān Śākyamuni.
We also prostrate and go for refuge to the great beings
Vimalakīrti and Youthful Mañjuśrī.
We also prostrate and go for refuge to the ārya beings
Nanda and Kāśyapa.
105
We also prostrate and go for refuge to all those who have
directly manifested the four ārya fruitions.98
We also prostrate and go for refuge to all those who newly
generated the mind of enlightenment.
We also prostrate and go for refuge to the great scriptural
collections of the twelve scriptural divisions of the Buddha’s
speech, and the other authentic emptiness sūtras that exist
therein.
We also prostrate and go for refuge to the bone relics that
were divided into eight parts as well as the stūpas.
We also prostrate and go for refuge to all those who now
remain in a body.
“O four great kings of the four directions, Brahmā, Indra, Lord
of the Thirty-Three Heaven, gods who abide in space, gods of the
earth, gods of the mountains, gods of the forests, gods of the
groves, sages, those endowed with the miraculous feet, those who
have the divine eye, and those who have the divine ear—listen
with your ears and understand. We request all your influence.
May all the negativities of even all those sentient beings who have
not repented and not confessed be purified.”
Additionally they said, “We have, since beginningless time until
receiving our current, lesser bodies, because of mistaken and agi
tated minds, engaged in countless wrong views, and engaged in
afflictions and nonvirtuous karma that is beyond description. We
make requests in reference to the entire collection of negativities
that we have performed. Because we were unaware and igno
rant, we greatly expanded our negative minds. Since we were not
looking toward future lives but only looking at this life, we were
inclined toward afflictive predispositions. Since we were distant
from the root of virtue and performed negative actions, we relied
on wicked friends, and engaged in unreasonable, inappropriate
actions with regard to fully ordained monks and fully ordained
nuns. We engaged in unreasonable, inappropriate actions with
106
regard to our fathers and mothers, and also, through the power
of our own corrupt natures, we enjoyed the property and wealth
of the saṅgha community for our personal aims, and engaged in
unreasonable, inappropriate actions with regard to the five divi
sions of saṅgha.99 We explained worldly, completely afflicted
results to be beyond measure, killed sentient beings who were
endowed with the virtuous root of enlightenment, and disparaged
Dharma preceptors. We disparaged the Dharma by saying that
it was not Dharma, and that non-dharma was Dharma. We said
that the Tathāgata was impermanent, and that the holy Dharma
was also impermanent, and that the Saṅgha Jewel was also imper
manent. We were neither inclined to generosity nor wisdom, but
had faith in and held onto perverted dharmas. Because of all of
that, we now have limitless fear and worry, and our shame and
embarrassment are also limitless. Therefore, we go for refuge to
the Three Jewels. Since the Buddha Bhagavān is possessed of love
and compassion, he is the completely impartial father and mother,
and the bodhisattvas are the virtuous friends. We seek to repent
and confess our negative actions performed for countless eons in
saṃsāra. We request your discriminating approval, and aspire to
not engage in such behaviors from now on.
“Also, it is like this. Bhagavān, for limitless eons up to now we
have engaged in the five actions of immediate retribution. We
destroyed the training of those who have gone to buddhahood in
the three times; we engaged in the behavior of wrong conduct;
we expressed harsh words; and we disparaged the holy Dharma.
All negative actions we neither regretted nor repented, and
neither remorse nor shame came to our minds. Although we have
certainly engaged in heavy nonvirtuous actions—negativities like
the ten nonvirtues and the five actions of immediate retribution,
having concealed faults, without fear, worry, or minds of guilt and
shame from the beginning—even having adopted the worship of
the faithful, we neither repented nor confessed. Without planting
the holy Dharma for a long time and without minds of reverence,
107
we always made remarks and jeers about it. We engaged in many
completely afflicted faults in terms of speech, specifically, saying
the Three Jewels don’t even exist. Because of all those negativities
of the ten nonvirtues and five actions of immediate retribution
that we have done, now today we have limitless fear and worry; we
have limitless guilt and embarrassment, and so we go for refuge to
the Three Jewels. Since the Buddha Bhagavān is possessed of love
and compassion, he is the completely impartial father and mother,
and the bodhisattvas are the virtuous friends. We seek to confess
and repent our negative actions performed for countless eons
in saṃsāra, with minds that are without any concealment. We
request your discriminating approval, and we aspire to not engage
in such behaviors from now on.
“Also, it is like this. Bhagavān, for limitless eons up to now we
have held erroneous views. We explained the four roots to be
gross infractions, and the gross infractions to be the four roots.100
We explained that which disintegrates as nondisintegrating, and
that which does not disintegrate as disintegrating. We explained
everything heavy as light, and everything light as heavy. We
explained everything pure as impure, and everything impure as
pure. Additionally, because of our wrong views, we praised and
glorified the worldly sciences and had no respect for the Dharma
and the sūtras, and we always conversed and spoke with harmful
speech. We held onto the eight types of mistakes of not examin
ing. We said that the actual speech of the Tathāgata was the words
of māras, and that the actual words of māras were the speech
of tathāgatas. We held conviction in the words of tīrthika schol
ars, and, having said that since the tathāgatas don’t pass beyond
sorrow in the end then the Three Jewels were also impermanent,
we had limitless mistakes of body and mind and erroneous views.
Because of those, we now also have limitless fear and worry, and
also limitless guilt and shame. Therefore, we go for refuge to the
Three Jewels. Since the Buddha Bhagavān is possessed of love and
compassion, he is the completely impartial father and mother,
108
and the bodhisattvas are the virtuous friends. We seek to confess
and repent our negative actions performed for countless eons
in saṃsāra, with minds that are without any concealment. We
request your discriminating approval, and aspire to not engage in
such behaviors from now on.
“Also, it is like this. Bhagavān, for limitless eons until meeting
with this body, this life, we stole the general wealth of the saṅgha,
and the wealth of the saṅgha of the ten directions, and the wealth
of the currently abiding saṅgha, and the wealth of the five divi
sions of saṅgha, and the personal wealth of fully ordained monks
as well as the wealth of all the benefactors. We appropriated them
for our own use. We also spoke about ourselves in such ways as
saying that we had attained the holy Dharma, the four dhyānas,
or the four fruitions, which we had not attained. Negative actions
like those were conditions that became the causes of nonvirtue.
Although we had gone forth from our homes into homelessness,
we degenerated each of the levels of ethics, from the infractions
up to meeting with the defeats: the four defeats, the eight vows,
the six, the thirteen remainders of the saṅgha, the two uncertain
dharmas, the thirty downfalls to be abandoned, the ninety down
falls, the four actions to be individually confessed, a lot of advice,
and the seven very heavy dharmas. We engaged in the five actions
of immediate retribution; we disparaged the holy Dharma and the
profound sūtras; and we engaged in the behavior of wrong conduct;
and having done so, we concealed our transgressions. Because
we did not have regret or repentance, they increased day and
night. We disparaged the holy Dharma, which we heard had been
explained by the conquerors in our previous births; we engaged
in the five actions of immediate retribution and the defeats of the
four roots; and since we did not confess or repent any of them,
we will certainly fall to become hell beings. We said that neither
the Tathāgata nor the bodhisattvas, nor the śravakas, nor even
the pratyekabuddhas were able to offer refuge, and that saṅgha,
parents, gods, and humans were also not able to offer refuge and
109
protection. Because of that we now have limitless fear and worry,
and we have limitless guilt and shame. Therefore today, we go for
refuge to the Three Jewels, and to the past buddha Prabhūtaratna,
to the thousand future buddhas, and to the currently abiding
buddha Śākyamuni. Since the Buddha Bhagavān is the sovereign
of love and compassion, he is the completely impartial father and
mother, and the bodhisattvas are the virtuous friends. We seek
to repent and confess all our heavy negativities from countless
eons in saṃsāra until now, such as afflictive obstructions, karmic
obstructions, obstructions to omniscience, the four defeats, the
f
ive actions of immediate retribution, and the ten nonvirtues; and
we request your discriminating approval.
“Additionally, it is like this. Bhagavān, for the sake of all
sentient beings as well as for ourselves, now before the eyes of
conquerors of the ten directions, we seek to repent and confess.
For limitless eons up till now, sentient beings have not taken to
mind the kindness of the tathāgatas and of their parents, and have
not sought out purifying Dharma. They engaged in various non
virtuous activities and were arrogant about their own lineage. In
t
imes of conceit and haughtiness they also engaged in thoroughly
afflicted actions with little consideration. Since they didn’t see
their transgressions, they engaged in foolish actions, relied on
wicked friends, agitated their minds with afflictions, and weren’t
satisfied regarding the qualities of the five objects of desire. They
engaged in all nonvirtuous actions, were seduced by beautiful
women, and were tormented and agitated by the afflictions of
attachment, hatred, and ignorance.
“All the negative actions accumulated by means of superimpo
sitions and through the three—body, speech, and mind—that we
have done, that we have caused others to do, and that we have
rejoiced in the doing of: all of those we now individually confess,
we repent, and we do not conceal. Also, all of the negativities of
not showing reverence to the Buddha, Dharma, and Ārya Saṅgha,
110
we here now individually confess, we repent, and we do not con
ceal. Also, all negativities of not showing reverence to bodhisat
tvas and pratyekabuddhas, we here now individually confess, we
repent, and we do not conceal. Also, all the negativities of not
showing reverence, in relation to disparaging the holy Dharma
under the power of ignorance and deliberately not embracing the
kindness of parents, scholars, and preceptors, we now here indi
vidually confess, we repent, and we do not conceal. All the nega
t
ivities of the various nonvirtues done while clouded by stupidity
and dullness, and done because of conceit and haughtiness, we
now here individually confess, we repent, and we do not conceal.
Also, we will not do them again. By means of the patronage we
have given and offerings we have made to all the buddhas of the
ten directions, may all sentient beings without exception be estab
lished on the tenth ground, and may they become truly and com
pletely awakened as tathāgata bhagavāns in perfectly completed
enlightenment.”
Then the Bhagavān spoke to Prince Virtuous to See: “Excellent!
Great being, you are skilled at discriminating your own good and
bad actions. Having generated fear and worry on account of your
totally afflicted actions, you completely repented all your mis
deeds, and on top of that, you have also repented and confessed
the many misdeeds of sentient beings, and you are therefore
called an authentic holy being. On top of abandoning your own
afflictions, you have also separated sentient beings from thorough
afflictions for a long time, and therefore you are called an authen
t
ic holy being. You didn’t pray for your own purpose but instead,
from the beginning, prayed to perfectly awaken into unsurpassed,
authentic, perfect enlightenment for the purpose of sentient
beings, and therefore you are an authentic holy being known as an
authentic holy being.”
Then Prince Virtuous to See and the other three thousand
people, after purifying through their remorse, expressed these
verses of praise to the Bhagavān:
111
The Bhagavān is unique, chief, and supreme.
The parent of the three worlds, the all-knowing
Who equalizes all that is unequal—
I prostrate to the rare Bhagavān!
Ordinary beings give for their own sake—
They give valuables and expect something in return.
Great Love, the Victorious One, is not like that—
He loves and benefits enemy and friend alike, equally.
The Victorious One is revered among bipeds.
With wisdom eyes he sees all that is to be known;
Other gods don’t have that wisdom.
I go to him, Great Perseverance, for refuge.
To all the victorious ones, those of the past, the future,
And those currently abiding, I prostrate.
Similarly, in all victorious ones I seek refuge,
And similarly make offerings to the victorious ones of
the three times.
Then all the buddhas of the ten directions praised Prince
Virtuous to See and the three thousand other people in verse:
All those who desire to accomplish buddhahood
Pursue the many teachings heard.
After having venerated virtuous preceptors,
Achieving buddhahood is not far away.
Anyone who practices perfectly pure ethics,
Those who are authentic fully ordained monks,
And anyone who is able to meditate on emptiness,
They are said to attain samādhi.
Anyone who is able to practice perseverance,
They are practicing enlightenment.
112
Anyone who will pass into nirvāṇa,
They have authentic joy.
The fully ordained monks who hold on to their ethics,
And the fully ordained nuns who have pure ethics
Must perform sojong every fortnight,
Draping their bodies in their religious robes.
Having taken up their begging bowls and their khakharakas,101
When they go forth for pure alms
All the gods, being overjoyed,
Place their hands together and respectfully prostrate.
We, moreover, cause all gods and people
To perform those actions.
For example, just as the divine servants
Respectfully perform acts of reverence
To Indra, the ruler of the gods,
In the present they give an immediate response,
And in the future, limitless times,
Will become renunciates and uphold ethics,
Which is known as repaying the kindness of the buddhas.
Prince Virtuous to See, it is like this.
All worldly people,
Which does not include us nor bodhisattvas,102
Will generate a completely pure mind of faith.
All the buddhas of the ten directions
Will always abide, not passing into nirvāṇa.
It is the same for the Dharma and Saṅgha also.
Directly understanding that
Is known as repaying the kindness of the buddhas.
Prince Virtuous to See, it is like this.
All worldly human beings
Don’t have analytical minds,
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And don’t directly understand the single vehicle.
All buddhas of the past and future
As well as all those currently abiding in the ten directions
Proclaim only the singular Great Vehicle—
They don’t say that there are two or three.
All human beings such as those who
Having generated that kind of mind,
Don’t engage in conceptual differentiation
Are known as repaying the kindness of the victorious ones.
Prince Virtuous to See, it is like this.
There are some people who,
When the buddhas pass into nirvāṇa,
Always generate minds of faith,
And explain that all sentient beings
Have the buddha-essence.
All of those types of people
Are known as repaying the kindness of the victorious ones.
Anyone who practices a moment of virtue
Without the hope of receiving a divine result,
When they instantly accomplish the unsurpassed path,
It is known as repaying the kindness of the victorious ones.
Prince Virtuous to See, it is like this.
When the Buddha has passed into nirvāṇa,
Any person who were to
Read this sūtra aloud for even a brief time,
Show respect to the Three Jewels,
And offer reverence and worship to their teacher,
All persons that are like that
Are known as repaying the kindness of the victorious ones.
114
When someone entirely gives away
Some variety of wealth and possession
As well as food and clothing,
It is known as repaying the kindness of the victorious ones.
Prince Virtuous to See, it is like this.
When all my dharma has passed away,
Whenever someone, having had this knowledge explained
to them,
Listens to this sūtra for even a short time,
That is better than making offerings
To a hundred million bodhisattvas.
These Mahāyāna sūtras are also
The mother of all buddhas and bodhisattvas.
When one is mindful of the buddhas,
The bodhisattvas, and these sūtras,
With an equanimity mutually free from both,103
That is known as repaying the kindness of the victorious ones.
Prince Virtuous to See, it is like this.
At the time when this Dharma has passed away,
If someone who desires to repay the kindness of
the victorious ones
Meditates for a mere moment,
That good quality of that meditative concentration
Is greater than giving life to all the sentient beings
In the billionfold world systems.
Anyone who disparages this meditation
And incites agitation among the saṅgha,
Their negativity, moreover, is exactly the same
As killing all the humans
That fill the billionfold world systems,
And as killing all living beings.
When someone disparages and has no faith toward
115
Those who are seen to have virtuous conduct,
Since it is like cutting the lineage of the Three Jewels,
That is not repaying the victorious ones.
Then Prince Virtuous to See and the three thousand people,
being satiated with joy at the teaching given by all the bhagavāns,
receiving the teaching itself with great reverence,104 replied in
verse:
The teachings of the bhagavāns,
However many they are and how few,
And also, however both many and few,
None of them are perceived as inherent.
Such authentic characteristics
Are noncontradictory with all phenomena.
For the sake of love toward all sentient beings
They turn the Dharma wheel of skillful means.
Anywhere that ārya beings come from,
The Tathāgata comes from there also.
In whatever way the authentic characteristics exist,
The Tathāgata also exists in the same way.
Just as all ārya beings speak words of truth,
The Tathāgata also speaks exactly the same.
Because of that, the name of the Victorious One
Is known to be the Tathāgata.105
The armor of patience is your stable mind,
The durable, powerful bow is your great perseverance,
And the sharp arrow is your quick wisdom
That destroys the enemy, laziness.
116
You accept the offerings and patronage
Made by worldly gods and humans.
Because of that, the name of the Victorious One
Is known to be the Foe-Destroyer.106
You cognize the characteristics of great suffering,
You also perfectly cognize the cause of suffering,
And you totally cognize the characteristics of the pacification
of suffering
As well as the way to pacify it.
Since you cognize the four truths of the ārya beings,
You realize what is unchanging to be true.
Therefore, throughout the ten directions
Your name is known as Perfectly Completed.
Since you discovered the three supreme knowledges
And are endowed with a perfectly pure path of practice,
Your name, Bhagavān,
Is known to be Possessed of Exalted Wisdom and Feet.
Since you completely cognize all phenomena
And have completely discovered the holy Dharma itself,
On account of your love for all beings
You have taken this opportunity and explained using
skillful means.
You perfectly dispelled birth, aging, sickness, and death,
And performed the action of going to the abode of bliss.
Because of that, the name of the Victorious One
Is known to be One Gone to Bliss.
You went from the world
And also cognize the world’s boundaries.
Because of that, the name of the Victorious One
Is known to be Knower of the World.
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You liberate sentient beings with your great compassion,
And with that suppleness you teach virtue and tame them.
Because of that, the name of the Victorious One
Is Charioteer Who Tames Beings.
Your ethics, samādhi, and wisdom eye
Can neither be subdued nor surpassed.
Because of that, the name of the Victorious One
Is given as Unsurpassed.
Not having any afflictions, endowed with wisdom,
You explain the excellent, supreme liberation.
Because of that, the name of the Victorious One
Is given as Teacher of Gods and Humans.
In front of the bodhi tree
You completely cognized all that does and does not wander
in the three times,
And also all phenomena remote and not remote.
Because of that your name is Buddha.
Then all the buddhas of the ten directions entered into the
Great Miracle Samādhi, their bodies elevated into space, and from
their separate mouths they spoke in unison: “O Prince Virtuous
to See and the three thousand people with you, the nature of all
your negativities does not abide internally, nor does it abide exter
nally, nor does it abide in between. Since your minds are stable,
the might of your virtue is also stable. Since your minds are com
pletely liberated, the nature of your negativities is also completely
liberated. Since your wisdom is emptiness, the nature of your neg
ativities is also emptiness. Since the might of your faith is great,
the might of your merit is also great. You repented and confessed
in just that way, and as such were able to purify through remorse.
Because of that, in addition to seeing us, you will also see Buddha
Prabhūtaratna and also all the nirmāṇakāyas.
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“Since you purify your negativities with cleansing remorse, you
will also continually see me. These days all bodhisattvas practice
cleansing remorse in just the same way as this treatise [teaches],
and so I, all nirmāṇakāyas, and also all others, such as the past
buddha Prabhūtaratna, are delighted. You will see and worship the
buddhas of the ten directions and the three times, and they also
will be delighted. You will enter into the enlightenment that fol
lows this Mahāyāna sūtra.”
The Bhagavān spoke to the entire retinue of attendants. “If
those with negativities desire to confess their negativities, then
just like the Prince Virtuous to See, observe individually the bud
dhas of the three times, the twelve divisions of sūtra, and the
great saṅgha of bodhisattvas. Prostrate to them having generated
the same discrimination as meeting me or as seeing me, or having
generated the discrimination of [seeing] a single buddha, or two
buddhas, or ten buddhas, or a hundred buddhas, or a thousand
buddhas, or ten thousand buddhas, or countless buddhas. Observ
ing them is the same as seeing them.107 And similarly, after having
observed each and every one of them, if you mentally prostrate to
each, through those prostrations you will also attain limitless merit
as well as clear away all the heavy negativities of saṃsāra. Falling
to the three lower rebirths for countless eons will not occur, and it
is also certain, without a doubt, that you will happily abide in the
Buddhadharma. Therefore, if you repent and confess all negativi
t
ies, and generate faith from the depths of your heart, it is undeni
able that your negativities will be purified.”
Then Prince Virtuous to See and the three thousand people
simultaneously responded to the Bhagavān, expressing praises in
verse:
The Bhagavān is love and great compassion,
The Dharma lord of the Śākya lineage
Whose lion’s roar from the midst of the assembly,
Is all pervasive, bringing together all sentient beings.
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He views them all like a father does his only son,
And does not differentiate among them.
Having seen that he is unsurpassable in that way,
We therefore respectfully prostrate.
Then the Bhagavān responded to Prince Virtuous to See and
the three thousand people. “Sons of the lineage, you all have prac
t
iced cleansing remorse. Since you have repented and confessed
with minds that do not conceal anything, now you are known as
bodhisattvas. You all will, in the future, undeniably, become bud
dhas.
“Sons of the lineage, it is like this. After I pass into nirvāṇa there
will be some who are able, from the depths of their hearts, to
prostrate to the tathāgatas of the ten directions, the twelve divi
sions of sūtra, and the saṅgha of bodhisattvas, and that is known
as repaying the kindness of the Three Jewels. Immediately after
that, having purified the negativities of the ten nonvirtues, the
f
ive actions of immediate retributions, and disparaging the empti
ness sūtras, those who are suitable to be stream-enterers will be
bestowed the result of stream-enterer. Those suitable to be once
returners will be bestowed the result of once-returner. Those
suitable to be non-returners will be bestowed the result of non
returner. Those suitable to be arhats will be bestowed the result of
arhat. Those suitable to be pratyekabuddhas will be bestowed the
result of pratyekabuddha. Those suitable to be bodhisattvas will
be bestowed the result of bodhisattva.
“In that way, within this sūtra, all the one-rebirth bodhisattva
mahāsattvas will attain the authentic characteristics and also the
rewards of prostrating to the buddhas of the ten directions and
the three times. All the two-rebirth bodhisattvas will attain the
dharmadhātu and also the rewards of prostrating to the buddhas
of the three times. The bodhisattvas will achieve the authentic,
ultimate wisdom mind and also the rewards of prostrating to the
buddhas of the three times. Some bodhisattvas will enter into the
ultimate truth and also attain the rewards of prostrating to the
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buddhas of the three times. Some bodhisattvas will be endowed
with the samādhi Going as a Hero and also the rewards of pros
trating to the buddhas of the three times. Some bodhisattvas will
be endowed with the samādhi Treasury of Space, and the samādhi
Wisdom Seal, and also the rewards of prostrating to the buddhas
of the three times. Some bodhisattvas will be endowed with the
patience of non-returning, the patience of giving Dharma, the
dhātu concordant with the Dharma, and also the rewards of pros
trating to the buddhas of the three times. Some bodhisattvas will
be endowed with a mind that greatly remembers dhāraṇī, inherent
genuine wisdom, and also the rewards of prostrating to the bud
dhas gone to the three times. Some bodhisattvas will be endowed
with the samādhi Lion’s Roar, the samādhi Vajra, the samādhi
Seal of the Five Wisdoms, and also the rewards of prostrating
to the buddhas gone to the three times. Some bodhisattvas will
be endowed with the samādhi Equanimity, with great love, great
compassion, the unsurpassed, authentic, perfected buddha’s path
of action, and also with the rewards of prostrating to the buddhas
gone to the three times.”
Then the bodhisattva mahāsattva, lord of Dharma Mañjuśrī spoke
to the Bhagavān. “Bhagavān, all sentient beings are agitated by
erroneous and mistaken minds. How is it that the many nonvirtues
and actions of immediate retribution they have done, all those
negativities, will be purified?”
The Bhagavān replied to Mañjuśrī: “That is what was explained
earlier. Some, having heard the names of this expansive enumer
ation of the Dharma, the buddhas of the ten directions and the
three times, the twelve divisions of sūtra, and the bodhisattvas,
will generate joy and great joy, and then with faith and respect,
adopt it, hold it, read it aloud, recite it, write it out, or understand
it completely.
“Having made a maṇḍala in a solitary room in an isolated place,
sprinkle it with perfumed water. Having adorned the place with
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banners and canopies and burned fragrant incense, invite all of
the victorious ones and request them to come. Once they’ve been
invited, regardless of however many supplications you have made,
wash and purify yourself. Dress yourself in clean clothes, and if
you go outside, regardless of how far or near you go, wash your
self once again every time you go out. Erect a lion throne and
visualize this enumeration of the Dharma for a long time. Directly
realize that the characteristics of phenomena, such as the views
of self, person, and sentient being don’t exist. Beginners are to
differentiate and clearly elucidate the specifics. Then, burning fra
grant incense, clear agitated minds, and with authentic mindful
ness and authentic contemplation, single-pointedly contemplate
the Tathāgata. All practices like these are compatible and in har
mony, and hence are supreme. Those which are incompatible and
in conflict will not become repentance and purification. That bel
ligerence destroys everything, and also is contradictory with the
path of action.
“Be mindful of the Mahāyāna and contemplate the ultimate
for a duration of seven days and nights, during which it is inap
propriate to lay down or sleep. Additionally, during one day read
this sūtra aloud or recite it three times, and during the six sessions
of day and night make offerings with perfume, and prostrate, and
then repent and purify. After having heard this sūtra, express the
names of the buddhas, bodhisattvas, and the twelve divisions of
sūtra, and be undisturbed from the depths of your heart, be with
out error from the depths of your heart, be nondistracted from the
depths of your heart, exert effort according to the time from the
depths of your heart, exert effort day by day from the depths of
your heart, generate faith from the depths of your heart, generate
joy from the depths of your heart, generate the stages from the
depths of your heart, don’t sever the continuity from the depths
of your heart, be cautious from the depths of your heart, have no
separation from the depths of your heart, don’t contemplate neg
ativity from the depths of your heart, be mindful of the Buddha
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from the depths of your heart, be mindful of the Dharma from the
depths of your heart, be mindful of the Saṅgha from the depths of
your heart, be mindful of ethics from the depths of your heart, be
mindful of generosity from the depths of your heart, and be mind
ful of the ultimate view from the depths of your heart.
“In the same way read it aloud, and in the same way prostrate,
and in the same way, from the depths of your heart, confess each
negativity individually and repent.
“From the beginning of the first day until six days have passed,
sprinkle fragrant water in the mornings and also wash your body
with perfumed water. Burn excellent incense and make offerings
from the depths of your heart. Because of repenting and confess
ing everything individually from the depths of your heart in that
way, those in the ten directions are exhorted. Then at that time,
I as well as limitless buddhas as numerous as the grains of sand
in the Gaṅgā River, joined by limitless bodhisattvas as numerous
as grains of sand in the Gaṅgā River, accompanied by melodious
sounds, will have gone into that room and will have performed the
consecration of direct realization. If you do just that for seven days
and nights, there is no doubt that you will purify your negativities.
“How will negativities be purified? Since ordinary beings108 have
still not established the ultimate,109 investigate the signs of omens
in dreams. If you dream one type of dream, then one type of the
actions of immediate retribution will be purified. If you dream five
types of dreams, then the five actions of immediate retribution
will be purified. If you dream that, in a nighttime dream, desiring
to cross a great river you travel over a large bridge, then you have
definitely attained complete liberation. If in that dream you are
bathed by others, and you dream that rain falls on your body, then
you have definitely attained purity. If in that dream you are resid
ing within a throng of saṅgha, and you dream that you are seated
among them, then you have definitely become an authentic disci
ple of the Buddha. If in that dream, you reside in a stūpa or temple,
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and you dream that you see the likeness of the buddhas and bod
hisattvas, then you have excellently entered the door of Dharma.
If you dream that you find fruit and then eat it, at that actual time
you will completely manifest the fruition of good qualities.”
The Bhagavān also said to Mañjuśrī, “If some fully ordained
monk, fully ordained nun, male monastic, female monastic, or
bodhisattva who is endowed with faith degenerates their mindful
ness, and because of mistake and error they destroy or degener
ate the individual ethics of their vows, and then they confess and
repent them individually in that way, then it is impossible for them
not to be purified, unless they are not doing it from the depths of
their heart.”
Then Mañjuśrī replied to the Bhagavān, “Bhagavān, when you
engage in rituals like this, is it appropriate or inappropriate to be
among a lot of people?”
The Bhagavān replied, “It is appropriate to have one or more
[companions] but less than twenty. When you practice this ritual,
don’t contemplate other sūtras. After repenting and confessing in
that way, if you don’t thereafter engage in any faults, it is known
as confessing and purifying. Engage in mindfulness in that way.
Then at that time, remember like this: ‘Since when we die and are
reborn it will be similar to how we are now, I will protect my ethics.
Now, I will practice joyous effort. Now, I will read aloud and recite
this Mahāyāna sūtra.’ Pray, ‘From now onward I will hold my vows
with the strength that matches a vajra.’ Then when you are mind
ful in that way, the holy being Vimalakīrti as well as limitless bod
hisattvas will simultaneously stand up in the space in front of you
and bestow consecration. Also, Ārya Samantabhadra will perform
the duties of the preceptor of the practice of purifying through
remorse. Also, Ārya Kāśyapa will act as the support for the place
of request. Mañjuśrī, this is known as purifying negativities. This is
known as complete liberation. This is known as having ethics. This
is known as attaining the state of abiding.”
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The Bhagavān also said to the bodhisattva mahāsattva Mañjuśrī,
“There are some who engage in the negativity of destroying or
degenerating each of the four roots, the eight vows, the partial
vows, the ten rules, the having-gone to the three for refuge, the
f
ive rules, the ten virtues, and ethics and discipline, and who
engage in the five actions of immediate retribution and disparage
the emptiness sūtras. Other than those who engage in wrong
conduct,110 if they don’t confess and don’t repent, then as soon as
they pass away from that life, it is without a doubt that they will
fall to be a hell being in Avīci.”111
Mañjuśrī requested, “Bhagavān, what is the reason it is known
as Avīci Hell? Will the Tathāgata please explain, for the welfare of
all sentient beings, what are the causes and what are the condi
t
ions for falling? What is the shape and size of that hell? For how
many eons does that fully ripened suffering continue?”
The Bhagavān replied, “Mañjuśrī, very wise, very wise! It is very
wise for you to ask about the meaning of this. Listen well, and this
large congregation of beings should properly reflect also, and I
will explain the specifics. Why is it called Avīci Hell? Since there
is suffering without respite for even a moment, it is called Avīci
Hell. In one way, there is no stopping, no moving away, and also no
changing, and the heat is incredibly hot. The suffering is especially
unbearable, without even a moment of leisure. Since there isn’t
even a moment of rest or break, it is called Avīci Hell. In another
way, since one enters in a great fire that is blazing, that is incred
ibly hot, burning everywhere, blazing, and flaring, it is called Avīci
Hell.”
The Bhagavān also said to Mañjuśrī, “Son of the lineage, the
shape of the great hell Avīci is square, with each side eighty thou
sand yojanas in length. It is surrounded by seven successive iron
fences and covered on top by seven successive iron nets; and there
are also eighteen subterranean levels. Around its circumference it
is surrounded by seven successive groves of swords. Within the
seven successive iron fences there are groves of trees with sword
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leaves. There is an iron house built there, with eighteen divisions
and with eighty-four thousand levels.112 At each of the four cor
ners are great copper dogs, each forty yojanas tall. Their eyes are
like lightning bolts, their incisors like sword blades, their teeth
like mountains of razor blades, their tongues like iron hooks, their
claws like iron spears, their tails like iron snakes, and the fire that
burns from their each and every one of their hair pores greatly
f
lares up, burns everywhere, and greatly blazes. The smell of the
smoke there can’t be compared with the smell of any worldly sub
stance.
“At each of the four gates of that hell are eighteen hell
guardians. Their heads are rākṣasa heads, their mouths rākṣasa
mouths, on each of their heads are eighteen horns, and in their
hands they hold aloft iron spears. Within the seven successive
fences are countless iron victory banners. Fire comes from the top
of the victory banners, flowing like a fountain. A stream of molten
iron flows down, completely flowing everywhere. On top of each
of the four gates of the hell are eighteen large copper cauldrons
brimming over with molten iron that flows over the four doors and
f
ills up the hell. There are eighty-four thousand large iron snakes
within each of the divisions of the building, which have poisonous
f
lames shooting from their mouths, and which go out and fill all
the fences. The sound the snakes utter is like the great sound of
dragons.113 Great hails of iron ore rain down and entirely fill Avīci.
The unbearable suffering there is unequalled, as it contains, among
the eight billion sufferings, all the most unbearable sufferings
of unbearable sufferings. Outside each of the four gates of Avīci
Hell are greatly flaring, blazing fires that crisscross the southern,
northern, eastern, and western sides, moving constantly. The
blaze is also eighty thousand yojanas above the surrounding iron
fence from where it meets at its zenith at the iron nets, down to
its nadir at the ground, completely burning in the four directions,
and blazing intensely. The suffering simultaneously manifests as
just explained.
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“When the actions of destroying the four roots and eight vows,
the five actions of immediate retribution, and disparaging the
emptiness sūtras are not repented and confessed as it has come
forth from this sūtra, which is to say without acknowledging one’s
fault and having shame, such people, as soon as they have passed
away from this life, will, within the mere extension and retrac
t
ion of a greatly powerful person’s arm,114 fall into Avīci Hell. Their
bodies will fill that hell, being afflicted by the torment of heat, and
even though their mouths are open and eyes squeezed shut, they
aren’t able to squeeze any sounds from their mouths. Because of
their many negativities, numerous, uncountable sword wheels
will fall from the sky like rain. All their suffering comes from their
feet and pierces their brains, and becomes a millionfold what was
described before.
“Those who completely destroy the four roots experience this
great suffering for five complete great eons. Those who destroy
the eight vows experience it for one great eon more than that.
Those who commit the five actions of immediate retribution expe
rience it yet one more than that. Those that disparage the emp
t
iness sūtras experience it yet one more than that. Those who
criticize the Three Jewels, those who steal wealth from the saṅgha,
those fully ordained monks and nuns who practice celibacy but
then engage in impure behavior, those who pretend to be precep
tors and scholars, and those who engage in sexual misconduct
with their mothers will experience it for yet even one more than
all those above. Since those who have engaged in wrong conduct
have utterly severed the root of virtue they will never be liberated
from Avīci Hell, so they are not included.
“When beings such as those with negativities experience suf
fering, they enter into the great, burning conflagration, and they
become unconscious and die. The rākṣasa hell-guardians then
stakes them to the ground using iron spears, and call out, ‘Revive!
Revive!’ Just as they are called, the beings are revived, again and
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again, dying ten thousand times and reviving ten thousand times
over the course of a single day and night. They experience unbear
able suffering, as explained earlier. When they later leave Avīci
Hell, due to the karma of having destroyed their ethics as well as
having taken donations from faithful sponsors, they again enter
into one of the lesser hells.
“As for those, there are:115 Cold and Freezing Hell, Black Dark
ness Hell, Intense Heat Hell, Filled with Razor Teeth Hell, Sword
Wheel Hell, Blazing Chariot Hell, Excrement Swamp Hell, Hot
Water Hell, Valley of Hot Coals Hell, Grove of Sword-Leaf Trees
Hell, Iron Machinery Hell, Columns of Iron Śālmali Trees116 Hell,
Iron Throne Hell, Iron Wheel Hell, Piercing Iron Hell, Iron Hail Hell,
Meeting-with-Crushing-Mountain Hell, and Exuding-Molten-Cop
per Hell. Within each of these they are also afflicted for eight mil
lion years before subsequently being liberated. However, they are
always born in the lower class, and for five hundred lifetimes they
will not hear the sounds of the Three Jewels. In some cases, if they
meet with a virtuous friend, it is nonetheless possible for them to
generate the mind of enlightenment, but if they don’t meet with a
spiritual friend, they will fall to hell again.
“If the negativities of misdeeds are not repented and not con
fessed, then the experiences of the sufferings of hell will be expe
rienced for eight million years, with each year being like one year
of the gods of the abodes of the four great kings. If the negativities
of downfalls [are not repented and not confessed,] then that will
be produced twofold. If the saṅgha’s remainders117 also [are not
repented and not confessed,] that will be two times that. When
those with such negativities experience suffering, they will not
be able to speak any words other than ‘Ā PAPA Ā TATA Ā LALA Ā
VAVA’118—that will be all they speak. Therefore, all those with such
negativities should quickly repent and confess them all individu
ally, having gone to the Three Jewels for refuge.
“Mañjuśrī, it is also like this. If one desires to quickly eliminate
and purify negativities, individually repent and confess just as it
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is taught from this sūtra, and purify through remorse. Take up
this ritual once each day for seven days, and when establishing
the state of a tathāgata buddha through authentic investigation
and authentic mindfulness, contemplate the names of the ocean
of samādhis such as Great Man, Directly Achieving Buddhahood,
Immovable, Complete Liberation, Having Light Rays, Greatly Exten
sive Wisdom, Endowed with Pāramitās, and Going Forth as a Hero.
“Further, in brief, after arising from the samādhi of The Obli
gations of the Bodhisattva Mahāsattva Maitreya, enter into the
samādhi of Mind Cessation. After arising from the samādhi of
Mind Cessation, again enter into the samādhi of Going Forth as
a Hero. After arising from the samādhi of Going Forth as a Hero,
enter into the samādhi of Wisdom Lamp. After arising from
Wisdom Lamp, enter into the samādhi of Characteristic of All
Phenomena. After arising from Characteristic of All Phenomena,
enter into the samādhi of Having Marks and Light Rays. After aris
ing from Having Marks and Light Rays, enter into the samādhi of
Lion’s Roar. After arising from Lion’s Roar, enter into the samādhi
of Lion’s Shaking. After arising from Lion’s Shaking, enter into the
samādhi of Ocean Mind. After arising from Ocean Mind, enter into
the samādhi of Complete Wisdom. After arising from Complete
Wisdom, enter into the samādhi of Dhāraṇī Mudrā. After arising
from Dhāraṇī Mudrā, enter into the samādhi of Having a Body of
Complete Illumination. After arising from Having a Body of Com
plete Illumination, enter into the samādhi of Actual Dharmadhātu.
After arising from Actual Dharmadhātu, enter into the samādhi
of King of Lions. After arising from King of Lions, enter into the
samādhi of King of Dharma. After arising from King of Dharma,
enter into the samādhi of Ending the Marks of All Māras. After
arising from Ending the Marks of All Māras, enter into the samādhi
of Wisdom of Emptiness. After arising from Wisdom of Emptiness,
enter into the samādhi of Understanding the Characteristics of
Emptiness. After arising from Understanding the Characteristics
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of Emptiness, enter into the samādhi of Wisdom of Great Empti
ness. After arising from Wisdom of Great Emptiness, enter into the
samādhi of Having a Body That Pervades Everywhere. After aris
ing from Having a Body That Pervades Everywhere, enter into the
samādhi of Discriminating the Characteristics of the Mind. After
arising from Discriminating the Characteristics of the Mind, enter
into the samādhi of Characteristics of the Bodhisattva Mahāsattva
Vajra. After arising from the samādhi of Characteristics of the Bod
hisattva Mahāsattva Vajra, enter into the samādhi of Vajra Crown
Protrusion. After arising from Vajra Crown Protrusion, enter into
the samādhi of All Oceans. After arising from All Oceans, enter into
the samādhi of Ocean of All Dhāraṇīs. After arising from Ocean
of All Dhāraṇīs, enter into the samādhi of Ocean of All Buddhas’
Activity. After arising from Ocean of All Buddhas’ Activity, enter
into the samādhi of Ocean of Perceiving the Complete Liberation
of All Buddhas and the Exalted Wisdom of Liberation. After arising
from the samādhi of Ocean of Perceiving the Complete Liberation
of All Buddhas and the Exalted Wisdom of Liberation, enter into
Doorway of Limitless, Boundless Oceans, the samādhi of primor
dial skillful means. After arising from Doorway of Limitless, Bound
less Oceans, enter into the samādhi of Ceasing and Pacifying the
Mind. After arising from Ceasing and Pacifying the Mind, enter
into the samādhi of Vajra, the Doubtless Great Liberation.
“Mañjuśrī, after I have passed into nirvāṇa, when any son of
the lineage or daughter of the lineage who generates a moment’s
faith, or is mindful for a moment and writes the letters of this
sūtra, reads it aloud, or recites it, and accomplishes a mind of faith
regarding the discrimination of thoughtfulness, the discrimina
t
ion of mindfulness, and the discrimination of realization, in that
moment, their negativities equaling the grains of sand of Gaṅgā
Rivers of nine septillion119 eons will be exorcized. Their obscura
t
ions of ignorance will also be completely severed. Therefore, it
is clear the Tathāgata will always nurture beings and remain, not
passing into nirvāṇa.”120
130
Then the Bhagavān proclaimed these verses to the great assem
bly:
All powerful hungry ghosts,
Vicious animals and elephants,
Adulterous women and vicious nāgas,
And limitless horrible beings,
Such as Vasu, Ajataśatru,
Devadatta, and Aṅgulimāla—
Even though they have engaged in negativities of body
and mind
That made their fall to Avīci Hell fitting,
Just before the Muni’s nirvāṇa,
They generated faith in the victorious ones of the ten
directions and the three times
And prostrated to them,
And hence they delayed it for countless eons.
All beings from Magadha also
Generated the mind of enlightenment
Through the power of respectfully prostrating
To the victorious ones of the ten directions and the three times.
Kauṇḍinya, and so forth,
And the five hundred perfectly pure śravakas
Will become buddhas in the future
Through the power of respectfully prostrating
To the victorious ones of the ten directions and the three times.
The tīrthikas and brahmins,
And the ten ṛṣis that are great mantra-holders also
Will achieve arhathood in the present
As the reward of prostrating to the past victorious ones
Of the ten directions and the three times.
All groups of bodhisattvas
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Entered into the ultimate meaning,
And, through the power of respectfully prostrating
To the victorious ones of the ten directions and the three
t
imes,
Were born, in limitless lifetimes,
In the fields of the victorious ones of the ten directions.
Prince Virtuous to See, it is like this.
Previously, I was the king
Known as Great Ṛṣi Generosity.
At that time, as no buddha had arisen
For a full twenty years,
I made ecclesiastical offerings—
From food and clothing
To homes and bedding—
To some five hundred brahmins.
At that destined time, I said
‘May you all generate the mind of enlightenment!’
But those five hundred brahmins,
Even as they accepted the offerings given,
Had no faith in the Three Jewels,
And therefore in that very instant, they said to me,
‘There is no enlightenment in the world,
And there is no complete liberation.’
When I heard them utter those words,
In order to protect the emptiness sūtras,
I killed those five hundred brahmins.
When those brahmins died,
They fell to the Avīci Hell.
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Having fallen to the state of hell beings,
Even though their three recollections had wavered,
Still they prostrated to the victorious ones of the three times.
When they had generated faith in the emptiness sūtras
And in the enlightened Saṅgha,
And had engaged in the three recollections,
They immediately arose away from hell,
And proceeded to be born in the world Drum of Honey.
Their lives lasted ten small eons.
This itself is the reward of prostrating, with minds of respect,
To the victorious ones of the ten directions.
Although all those brahmins
In the beginning, due to disparaging, fell to hell,
Later, due to faith, they were instantly liberated.
What’s the need to mention all of you bodhisattvas,
Who are endowed with a sense of embarrassment?
Since from the beginning they don’t have the nature of
negativity,
It is for the sake of all sentient beings
That they repent and confess all negativities,
From those of the four root vows and the five actions of
immediate retribution
To those of wrong conduct.
If any ordinary being
Having engaged in negativities such as those
Is similarly able to repent and confess,
Then their negativities of the four roots and five actions of
immediate retribution
Up through to those of wrong conduct will be purified.
There is no doubt that they will achieve buddhahood.
Those who are without faith aren’t included in that,
133
But if any of them generates a mind of faith
And prostrates to all the victorious ones,
Then it is impossible for them to not accomplish the Dharma
path.
Then Prince Virtuous to See
And the three thousand people with him
Made this request in one voice
To the Bhagavān:
‘We pray that once we are established as buddhas,
We will be perfectly liberated from the cycle of birth and
death.
Since you exist as the most noble among gods and humans,
Please explain the specifics.
How much merit was there for those who,
Having grasped that as dhāraṇī,
Wrote it out, read it aloud, and upheld it?’
The Bhagavān replied,
‘Prince Virtuous to See, listen well
As I explain the specifics.
‘The merit of someone who,
Having heard the names of the victorious ones,
Generates a mind of faith,
And, in that instant, prostrates,
Goes beyond that of a sentient being who
Fills a thousand worlds with the seven types of jewels,
Engages in charity and makes donations,
And on top of that, explains the Dharma
And attains the result of arhathood.
134
What need is there to mention one who
Writes them, reads them aloud, upholds them,
and prostrates to them with faith?
The merit of that is limitless.
‘If someone generates the mind
To write them out, read them aloud,
Recite them, and at that time prostrates,
The merit of that is greater
Than that of perfectly building
A thousand world systems’ stūpas.’
Then Mahākāśyapa, Śāriputra, Ānanda,
The worldly protector Very Powerful,121
The Brahma-gods, Indra,
The wheel-turners, and the four great kings,
Having paid reverence with their heads to the Bhagavān’s feet,
Spoke this in one voice:
‘After the Bhagavān passes beyond sorrow,
For the sake of the constant physical and mental happiness
of sentient beings,
We all will completely spread and teach these,
And we will protect those who prostrate.
‘All those who have the negativity of breaking their vows,
Of engaging in the five actions of immediate retribution,
Or of disparaging the emptiness sūtras,
Because of hearing the names of those buddhas,
Will abide happily in perfectly pure lands,
For example, just like Prince Virtuous to See.
Now and at a later time in the future,
They will see the actual buddhas.’
135
Then Bhagavān Śākyamuni spoke to the great assembly. “All
of you, listen well. I will explain to you all the causes and condi
t
ions of previously arisen karma. Limitless eons ago, having heard
the names of the buddhas of the ten directions and the three
t
imes from the tathāgata, arhat, perfect buddha known as Beau
t
iful Light, I generated a mind of great joy. I placed my hands
together, and received them with great reverence. Moreover,
having adopted them, I went everywhere that there were sentient
beings, and spread them and taught them to those limitless, infi
nite sentient beings, and so they heard the names of the buddhas.
Then at that time, from among that assembly there was a smaller
group of three thousand people who were in accord with the pur
pose of my Dharma, and having generated limitless minds of faith,
directly in my presence they expressed the names of those bud
dhas and prostrated, and because of that, they now appear in the
ten directions and are truly enlightened.
“Sons of the lineage, if you desire to purify the heavy negativi
t
ies of the four roots and the five actions of immediate retribu
t
ion, up to the negativities of disparaging the emptiness sūtras and
those of wrong conduct, submit to the control of the mind of faith.
Sons of the lineage, it is also like this. Whoever, due to nonfaith
and disrespect, disparages the twelve divisions of scripture and
is fraudulent,122 or disparages the vajra body, the excellent being
Mañjuśrī, and the victorious ones of the ten directions and is pre
sumptuous, there is no doubt that they will fall to the state of a
hell being. This is not false. Why is that the case? They will defi
nitely fall to hell because of their nonfaith, because of their dispar
agement of the holy Dharma, because of their contempt for gurus,
and because they belittled the buddhas of the ten directions and
the three times. If they generate faith in the names of those bud
dhas and prostrate from the depths of their hearts, then they will
recognize their negativities of the ten nonvirtues, five actions of
immediate retribution, and of disparaging the emptiness sūtras,
and it is impossible for them not to be purified. That does not
136
include those who are without faith, those without respect, those
who sever the root of virtue, and those who engage in wrong con
duct.
“Sons of the lineage, the ten million emanations of the body of
Śākyamuni, moreover, display the deed of teaching and reside in
each and every world, and the last of these bodies is me. All the
three thousand humans who were accompanying me at that time
are established as buddhas. The chief among the first thousand of
them is called Buddha Lotus Light. The chief among the middling
thousand is called Buddha Vajra Body. The chief among the final
thousand is called Buddha Maitreya.
“Therefore, it is appropriate for you all also to, in that same
way, express the names of the buddhas of the ten directions and
the three times and prostrate. In the future, all of you will teach
extensively to large assemblies and will benefit limitless sentient
beings, pass beyond the three worlds and, just like me, act by
means of a maṇḍala in a peaceful and isolated abode.”
Then the bodhisattva Dhāraṇīdhāra arose from his seat, draped his
upper robe over one shoulder, and knelt on his right knee. Having
joined his hands together and prostrated beside the place where
the Bhagavān was, he said this to the Bhagavān, “Bhagavān, what
is the name of this enumeration of Dharma? How is it held? How is
it meditated upon and practiced?”
That having been asked, the Bhagavān replied, “Son of the lin
eage, take the name of this enumeration of Dharma to be Ben
efitting All the Heavy Vows. Take it to be Essence of the Precious
Vajra. Take it to be The Limitless Doors of the Scriptures. Take it to
be Gathering Everything Together. Take it to be Great, Unequalled
Ornament. Take it to be The Array Which Establishes Three Thou
sand Humans as Buddhas. Take it to be Purifying Negativities
Through Cleansing Remorse and Attaining Merit. Take it to be The
All-Expansive Great Liberation.”
137
Then the bodhisattva Dhāraṇīdhāra said this to the Bhagavān,
“Bhagavān, if it is as the Tathāgata has taught, then this enumera
t
ion of Dharma will benefit limitless sentient beings and, in order
to perform the deed of great bliss, purify negativities. This sūtra,
which performs the deed of establishing buddhahood, is the
mother of all buddhas. It is the path of all bodhisattvas. It is the eye
of all śravakas. It is the house of all gods and humans because it is
endowed with inconceivable meaning such as that. I will grasp it
as dhāraṇī. I will spread it anywhere that gods and humans reside.
Its continuity will not be severed, and it will abide for a long time.”
The Bhagavān replied, “Excellent, excellent! You are a holy
being because you uphold all the limitless, great divisions of
scripture as dhāraṇī. In the future, you will go to the abode that I
go to. Whatever is my abode is also your abode.”
When the Bhagavān taught this enumeration of Dharma, limit
less bodhisattvas became non-returners and dwelled on Unchang
ing Ground. Eighty thousand śravakas generated the Mahāyāna
mind. Ten thousand fully ordained monks attained the result of
arhathood. Eighty-four thousand gods and humans achieved the
perfectly pure dharma eye. One hundred thousand sentient beings
generated the mind of perfect, complete enlightenment.
Then after the Bhagavān had finished expounding this sūtra, he
went away from that place of the sāl trees. After he had left, he
and the pool of precious golden flowers also disappeared. The
Tathāgata’s light also gathered together, and due to that, the
higher and lower as well as pure and impure realms in the Saha
world system were also just as before. All the people, because of
their misdeeds, were hell beings as before. After the Bhagavān had
spoken that, the whole congregation of bodhisattvas as well as the
worlds of gods, humans, demi-gods, and gandharvas all rejoiced,
and thoroughly praised what had been spoken by the Bhagavān.
138
The Ārya Mahāyāna Sūtra Called “The All-Expansive Great Lib
eration, Purifying Negative Deeds through Cleansing Remorse,
Perfectly Arranged for the Accomplishment of Buddhahood” is
complete.
Colophons
Original Colophon:
The Chinese translation has two sections of seven hundred and twelve verses
and an additional one hundred and twelve verses.
Translator’s Colophon:
This text was translated at Sera Jey Monastery at the direct request of Kyabje
Lama Zopa Rinpoche. The initial draft was completed on May 26, 2021, the holy
day of Saka Dawa, the fifteenth day of the fourth Tibetan month, Tibetan royal
year 2148. Many thanks to Geshe Tengyur Rinpoche, Ven. Tenzin Legtsok, and
Ven. Tenzin Namjong who all gave valuable editing assistance; to Ven. Tenzin
Gache who offered an initial edit of the completed translation; and to Doris
Low who offered a detailed and beneficial edit that undoubtedly improved the
f
inal translation. That said, all errors remain my fault alone. Finally, I give my
deepest gratitude to Kyabje Lama Zopa Rinpoche for the opportunity to trans
late this sacred text, and dedicate any merit accumulated from the translation
as well as the reading, writing, and reciting of the translation of this sūtra to
the long life of all holy gurus.
Publisher’s Colophon:
Translated by Ven. Gyalten Lekden from 'phags pa thar pa chen po phyogs su
rgyas pa 'gyod tshangs kyis sdig sbyangs te sangs rgyas su grub par rnam par
bkod pa zhes bya ba'i theg pa chen po'i mdo in bka' 'gyur dpe bsdur ma, vol.
67, Beijing: krung go'i bod rig pa'i dpe skrun khang, 2008, 551–702. Translation
reviewed by Ven. Tenzin Gache and edited by Doris Low. Final draft reviewed
by Ven. Tenzin Tsomo and Joona Repo. FPMT Education Services, July 2023.
139
Appendices
Table 1: Attested Proper Sanskrit Names
(alphabetical by Sanskrit)
Sanskrit English Tibetan (Wylie)
Ākāśagarbha Essence of Space nam mkha'i snying po
Akṣayamati Inexhaustible Intellect blo gros mi zad pa
Akṣobhya Undisturbed mi 'khrugs pa;
mi bskyod pa
Amitābha Limitless Light 'od dpag med
Amitāyus Limitless Life tshe dpag med
Amoghasiddhi Meaningful
Accomplishment don yod grub pa
Anantacārika Infinite Deeds spyod pa mtha' yas
Anantāvabhāsa Infinite Illumination snang ba mtha' yas
Asaṅga Unobstructed thogs med
Avalokiteśvara Lord Who Gazes
Downward
spyan ras gzigs dbang
phyug
Bhadrapāla Excellent Protector bzang skyong
Bhadraśrī Glorious Virtue dge dpal
Bhaiṣajyarāja King of Doctors, King
of Medicine sman gyi rgyal po
Bodhipatha Path of Enlightenment byang chub kyi lam
Brahmaghoṣa Melody of Brahma tshangs pa'i dbyangs
Brahmajāla Brahma’s Net tshangs pa'i dra ba
140
Sanskrit English Tibetan (Wylie)
Candraprabha Moonlight zla 'od
Candraśrī Glorious Moon zla ba'i dpal
Candrasūryapradīpa Brilliant Sun, Moon,
and Lamp nyi zla mar me gsal
Devadatta Gift of the Gods lha sbyin
Devaprabha Light of the Gods lha'i 'od
Devaputra/
Nārāyaṇa
Very Powerful (Son of
the Gods)/Born from
Man
mthu bo che
Devarāja King of the Gods lha'i rgyal po
Dhāraṇīdhāra Holder of the Dhāraṇī gzungs 'dzin
Dharmeśvararāja King Lord of Dharma chos kyi dbang phyug
rgyal po
Dharmagarbha Essence of Dharma chos kyi snying po
Dharmeśvara Sovereign of Dharma chos kyi dbang phyug
Dipaṁkara Light-Giver mar me mdzad
Gaganarāja King of Space nam mkha'i rgyal po
Gandhahastin Elephant of Scents spos kyi glang po che
Gandhakutī Bundle of Scents dri brtsegs
Gāndhāra Holder of the Earth sa 'dzin
Hārītī 'phrog ma mo
Hemacūḍa Golden Vertex gser gi gtsug phud
Hṛṣīkeśaḥ Lord of Joy; Lord of
the Senses dga' ba'i dbang po
Īśvara Sovereign dbang phyug
Īśvararāja King of Sovereigns dbang phyug rgyal po
Jalavāhana Water-Carrier chu 'bebs
Jñānadhvaja Victory Banner of
Wisdom ye shes rgyal mtshan
Kanakamuni Golden Sage gser thub
Kāśyapa Guarder of Light 'od srung
141
Sanskrit English Tibetan (Wylie)
King
Deveśvaraprabha
King Light of the Lord
of Gods
rgyal po lha'i dbang
phyug 'od
Krakucchanda Eliminator of Bad Faith log par dad sel
Lokadhara Holder of the World 'jig rten 'dzin
Mahābala Very Strong stobs po che
Mahābrahma Great Brahma tshangs pa chen po
Mahākaruṇā Great Compassion snying rje chen po
Mahākāśyapa Great Guarder of Light 'od srung chen po
Mahāmaitreya Great Love byams pa chen po
Mahāprabha Great Light 'od chen
Mahāpratibhāna Great Courage spobs pa chen po
Mahāsthāmaprapta One Who Has
Obtained Great Power mthu chen thob
Maheśvara Great Sovereign dbang phyug chen po
Maitreya Love byams pa
Maitribala Strength of Love byams pa'i stobs
Maṇirāja King of Jewels rin chen rgyal po
Mañjuśrī Gentle Glory 'jam dpal
Mañjuśrīkumara Youthful Gentle Glory 'jam dpal gzhon nu
Megharāja King of Thunder 'brug sgra'i rgyal po
Meghasvara Sound of Thunder 'brug sgra
Mūrdhajāta Born from the Head spyi bo skyes
Nāgadeva God of the Nāgas klu'i lha
Nanda Joy dga' bo
Nirmāṅakāya Emanation Body sku sprul
Prabhūtaratna Many Jewels rin chen mang
Prasenajit Bright Victor gsal rgyal
Priyadarśana Delightful to See mthong dga'
Puṇyakṣetra Merit Field bsod nams kyi zhing
Pūrṇacandra Full Moon zla gang
142
Sanskrit English Tibetan (Wylie)
Puṣpakūṭa Stacked-Up Flowers me tog brtsegs
Puṣpamaṇḍita Ornamented with
Flowers me tog rgyan
Raśmi Light Rays 'od zer
Ratnacandra Jewel Moon rin chen zla ba
Ratnacūḍa Jeweled Vertex rin chen gtsug phud
Ratnakośa Treasury of Jewels rin chen mdzod
Ratnakūṭa Stacked-Up Jewels rin chen brtsegs
Ratnaprabha Jewel Light rin chen 'od
Ratnasambhava Source of Jewels rin chen 'byung gnas
Ratnaśikhin Jewel Topknot rin chen gtsug phud
Ratnaśrī Glorious Jewel rin chen dpal
Ratnāvabhāsa Illuminating Jewel rin chen snang
Ratnavyūhaṃ Precious Ornaments rin po che'i rgyan
Sāgaragarbha Essence of the Ocean rgya mtsho'i snying po
Sahasrāṃśu One Thousand Lights 'od stong
Śākyamuni Sage of the Śākyas shA kya thub pa
Samantabhadra All Good kun tu bzang po
Samantāloka Complete Illumination kun tu snang
Samantaprabha Completely Radiant kun tu 'od
Samantāvalokite
śvara
Lord Who Always
Gazes Downward
kun tu spyan ras gzigs
dbang phyug
Saṃjñeya Clearly Understood yang dag shes
Śāradvatīputra Son of Śāradvatī shA ra dwa tI'i bu
Sarasvatī Melodious dbangs can ma
Śāriputra Son of Śāri shA ri'i bu
Śikhin Possessing a Crown
Protrusion gtsug tor can
Siṃha Lion seng ge
Siṃhaghoṣa Lion’s Roar seng ge'i sgra
143
Sanskrit English Tibetan (Wylie)
Śrīgarbha Essence of Glory dpal gyi snying po
Sthiramati Stable Mind blo brtan
Sudatta Excellent Giver rab tu sbyin
Sugata One Gone to Bliss bde bar gshegs pa
Supriya Very Joyful rab tu dga' ba
Sūryaprabha Sunlight nyi ma'i 'od
Sūtradhāra Holder of Sūtra mdo 'dzin
Suvarṇābha Golden Light gser gyi 'od
Suvarṇagarbha Golden Essence gser gyi snying po
Tamālapattra
candanagandha
Smelling Like
Tamāla Leaves and
Sandalwood
spos ta mA la pat+tra
tsan dan, spos ta ma
ra va ra tsan dan,
ta mA la pat+tra tsan
dan gyi spos, ta ma
ra va ra tsan dan gyi
spos
Upananda Close Joy nye dga' bo
Vaiḍūryaprabha Vaiḍūrya Light; Lapis
Lazuli Light bai DU rya'i 'od
Vajra Vajra rdo rje
Vajrapāṇi Vajra-in-Hand lag na rdo rje
Vimalakīrti Stainless Fame dri ma med pa grags
pa
Vimukta Complete Liberation rnam grol
Vipaśyin Having Seen Clearly rnam par gzigs
Viśuddhacārika Perfectly Pure Deeds spyod pa rnam dag
Viśvabhū Protector of All thams cad skyob
144
Table 2: Unattested Proper Sanskrit Names
(alphabetical by English)
English * Reconstructed
Sanskrit Tibetan (Wylie)
Abiding in the Middle * Madhyasthaḥ dbung gnas
Abiding in the World * Lokasthaḥ;
Lokasanniveṣaḥ 'jig rten gnas
Abiding on the King of
the Jewel of Parasols gdugs rin po che'i rgyal
por gnas pa
Actual Realization of
Characteristics mtshan nyid mngon du
rtogs
Actually Perceiving mngon sum mthong
Adorned by Light 'od kyis brgyan pa
Already Passed Beyond
all Worlds 'jig rten kun las 'das
zin pa
Always Compassionate rtag tu snying rje can
Always Peaceful rtag tu zhi ba
Always Respectful rtag par gus
Annihilator of All Kings
of Maras bdud kyi rgyal po
rnams tshar gcod
Assorted Adornments * Nānāvidhālaṅ
kāra
rnam pa sna tshogs
brgyan pa
Authentic Light * Samyakprabha yang dag pa'i 'od
Awakened Flower byang chub me tog
Bearer of Hardships dka' thub
Becoming King rgyal po thob
Becoming King Sumeru ri rab rgyal po thob
145
English * Reconstructed
Sanskrit Tibetan (Wylie)
Bejeweled
Characteristic rin po che'i mtshan
nyid
Blazing Jewel rin chen 'bar ba;
rin po che 'bar ba
Blazing Light * Jvalaprabhā 'bar ba'i 'od
Blazing Root * Jvalamūlat 'bar ba'i rtsa ba
Blazing Victory Banner * Jvāladhvaja 'bar ba'i rgyal mtshan
Blazing with Splendor dpal 'bar
Body of One Hundred
Thousand Lions seng ge 'bum gzugs
Boundless Dharma mu med chos
Breaker of All Bonds 'ching ba kun gcod
Buddha Supreme
Unobstructed Wisdom * Jñānavarāsaṅga thogs med ye shes
mchog
Canopy of Jewels, King
of the Sovereign of the
Power of Analyzing
Emptiness

rin po che'i bla re
stong pa nyid du
brtags pa'i stobs kyi
dbang phyug rgyal po
Characteristics of
Dharma * Dharmalakṣaṇa chos kyi mtshan nyid
Charioteer Who Tames
Beings skyes bu 'dul ba'i kha
lo sgyur
Chief among the Great
and Excellent bzang legs gtso
Chief among the Very
Supreme rab mchog gtso
Chief of Glory dpal gyi gtso
Chief of the Three
Realms * Trailokyajyeṣṭha 'jig rten gsum gyi gtso
Clairvoyance * Abhijñāna mngon par shes
Clairvoyance of an
Ocean-Like Mind blo rgya mtsho mngon
par shes pa
146
English * Reconstructed
Sanskrit Tibetan (Wylie)
Clean Knowing gtsang shes
Clear Jewel rin chen gsal
Clear Light * Prabhāsvara 'od gsal
Clear Light of Love byams pa'i 'od gsal
Clear Light of Wisdom * Prajñāprabhā
svara shes rab 'od gsal
Clear Moon zla gsal
Clear Ocean rgya mtsho gsal
Clear Wisdom shes rab gsal
Clearing the Darkness
of Doubt the tshom mun sel
Collection of Scents * Gandhagaṇa dri'i tshogs
Collection of Sounds sgra'i tshogs
Collector and Upholder
of All Dharma chos thams cad sdud
cing 'dzin pa
Color of Vaiḍūrya and
Gold bai DU rya dang gser
gyi kha dog
Complete Benefit kun tu phan gdags
Complete Glory * Sarvaśrī kun tu dpal
Complete Liberation
through Samādhi ting nge 'dzin rnam par
grol ba
Complete Marks kun tu mtshan ma
Complete Play of
Dhāraṇī gzungs rnam par rol pa
Complete Play of Lions seng ge rnam par rol
pa
Completed Light 'od chub
Completely Arranging
Light Rays 'od zer rnam par bkod
pa
Completely Conquering
Demons bdud rnam par 'joms
pa
147
English * Reconstructed
Sanskrit Tibetan (Wylie)
Completely Demon
strates with the Body lus kun tu mngon par
ston
Completely Grasped kun tu bzung
Completely Grasping kun 'dzin
Completely Immaculate kun tu gtsang
Completely Adorned by
Jeweled Flowers rin po che'i me tog
rnam par brgyan pa
Completely Adorned by
Light Rays 'od zer rnam par
brgyan
Completely Adorned by
Marks of Lights
'od kyi mtshan mas
rnam par brgyan pa'i
rgyal po
Completely Adorned
with Excellent Flowers me tog bzang pos
rnam par brgyan pa
Completely Protecting kun tu srung
Completely Pure Body * Viśuddhakāya rnam dag sku
Completely Pure King rgyal po rnam dag
Completely Pure Light rnam dag 'od
Completely Radiant
with Glorious Kindness
* Prasādaśrī
Samantaprabhā drin dpal kun tu 'od
Completely Separated
from the Continuum of
Saṃsāra
'khor ba'i rgyud dang
yongs su bral ba
Concealed Body lus sbed
Conceptualized Object yul rnam par rtog
Condenses All kun tu sdud
Constant Effort brtson 'grus rtag
Continually Lowering
Their Hand lag rgyun tu phab
Continually Raising
Their Hand lag rgyun tu bteg
148
English * Reconstructed
Sanskrit Tibetan (Wylie)
Conviction in Dharma chos mos
Courageous Giving sbyin pa dpa'
Establishing as a Hero dpa' bar 'dzugs
Deeds of Cessation 'gog spyod
Definite Mark nges pa'i mtshan ma
Definitely Stacked-Up nges par brtsegs
Desireless * Aspṛhat chags med
Destroyer of All Hordes
of Obstructing Entities * Vighnagaṇahata bgegs kyi tshogs thams
cad bcom pa
Destroyer of All Worldly
Fears 'jig rten gyi 'jigs pa
thams cad bcom pa
Destroyer of the Collec
tion of Four Māras bdud bzhi'i tshogs
'joms pa
Devoted to Truth bden mos
Devotion to Teaching 'chad mos
Dharma Wheel * Dharmacakra chos kyi 'khor lo
Difficult to be Encom
passed by Thought bsam khyab dka'
Disciplined Hero dpa' brtul
Dispelling Sadness yid skyo spangs
Drum of Honey zil mngar rnga
Effort of Heroes dpa' brtson
Emerging Appearance snang shar
Endowed with Constant
Loving Kindness rtag tu brtse ba can
Entirely Glorious
Concordant Marks mtshan 'thun pa kun
tu dpal
Equally and Unequally
Conceptual mnyam mi mnyam
rtog
149
English * Reconstructed
Sanskrit Tibetan (Wylie)
Equally Conceptual mnyam par rtog
Equally Nonconceptual mnyam mi rtog
Essence of Qualities * Guṇagarbha yon tan gyi snying po
Essence of Very Joyful
Pile of Jewels
dkon mchog brtsegs
rab tu dga' ba'i snying
po
Eternal Pennant Light ba dan 'od rtag
Excellent Marks the
Color of Refined Gold mtshan bzangs gser
btso ma'i mdog
Excellent Non-Craving legs ldan sred med
Excellent Thought bsam legs
Excellently Awakened legs par sad
Expression Beyond
Measure brjod dpag 'das
Extensive Ocean rgya mtsho rgya che
Faith-in-Signs * Lakṣaṇaśraddha mtshan nyid la dad pa
Far-Reaching Light 'od rgyang ring
Fearful to Māras bdud skrag
Fearless * Nirbhaya 'jigs med
Fearless Son of Non
Craving mi 'jigs sred med kyi
bu
Fearless Vajra rdo rje 'jigs med
Flash of Lightning glog gi 'od
Flavor of Honey zil mngar gyi ro
Water Light chu 'od
Flower Light me tog gi 'od
Flower of the Previous
King sngon gyi rgyal po'i me
tog
Foregone Excellence sngon legs
Foremost Being skyes bu dam pa
150
English * Reconstructed
Sanskrit Tibetan (Wylie)
Foremost Birth dam pa skyes
Foremost Color kha dog dam pa
Foremost Form gzugs dam pa
Foremost Melody dbyangs dam pa
Foremost Mind dam pa'i yid
Foremost Moon zla ba dam pa
Foremost Victory
Banner rgyal mtshan dam pa
Form of Foremost Color kha dog dam pa'i gzugs
Form of Mount Sumeru ri rab kyi gzugs
Formlessness of Marks mtshan ma'i gzugs
med
Four Types of Gathering bsdu ba rnam bzhi
Free from Stains and
Illusions dri ma sgyu ma dang
bral ba
Freedom through
Appearance snang thar
Giver of Wisdom shes rab sbyin
Glittering Flower * Puṣpojjvala me tog 'tsher
Glittering Jewels rin chen 'tsher
Glorious Brilliance of
the Sun and Moon nyi zla gsal gyi dpal
Glorious Crown
Protrusion dpal gyi gtsug tor
Glorious Illuminating
Light of the Ocean rgya mtsho'i dpal 'od
snang
Glorious Ocean * Samudraśrī rgya mtsho dpal
Glorious Respectability dpal btsun
Glory of Lightning glog gi dpal
Glory of the Basis rten pa'i dpal
151
English * Reconstructed
Sanskrit Tibetan (Wylie)
Golden Flower’s Light gser gyi me tog gi 'od
Golden Light of the
Jambu River’s Gold 'dzam bu na da'i gser
'od
Gone Beyond All
Worldly Suffering
'jig rten gyi sdug
bsngal thams cad las
'das pa
Gone to the Floating
Palace * Vimānagata lding khang phyin
Gone to the Limits of
the Far Shore pha rol mthar phyin
Good Qualities * Guṇa yon tan
Great and Powerful
Effort brtson 'grus che btsan
Great Generosity * Māhadāna sbyin pa chen po
Great Love Like That of
a Father to His Only Son bu gzig pa'i pha ltar
byams pa chen po
Great Luster * Mahāvabhāsa snang ba chen po
Great Melody * Mahāghoṣa dbyangs chen po
Great Ornament rgyan chen po
Great Patience * Mahākṣānti bzod pa chen po
Great Ṛṣi Generosity drang srong chen po
sbyin
Great Subduer rab tu 'dul ba
Great Teacher Who
Leads Everyone thams cad 'dren pa'i
ston chen po
Great and
Unsurpassable Effort brtson 'grus chen po
bla na med pa
Guide * Nāpita 'dren mkhan
Happily Abiding bde bar gnas
He Who Doesn’t Teach
Foolishness blun mi ston
152
English * Reconstructed
Sanskrit Tibetan (Wylie)
Heaped Incense spos brtsegs
Hidden Dharma chos gsang ba
Highest Deeds spyod pa bla ma
Highest Dharma * Uttaradharma chos bla ma
Highest Moon zla ba'i bla ma
Highest Virtue dge ba'i bla ma
Highest Wisdom shes rab bla ma
Holder of the Jewel and
Lamp
* Ratnapradī
padhara rin chen sgron ma 'dzin
Holy Form gzugs dam pa
Illuminated Net dra ba snang
Illuminating Blazing
Light of Gold gser 'bar ba'i 'od snang
Illuminating Dharma * Dharmāvabhāsa chos snang
Illuminating Lamp of
Wisdom shes rab sgron ma
snang
Illuminating Light * Prabhāvabhāsa 'od snang
Illuminating Light of
Refined Gold gser btso ma'i 'od
snang
Illuminating Light of the
Great Lamp sgron chen 'od snang
Illuminating Light of the
Sun and Moon nyi zla'i 'od snang
Immaculate Wisdom * Prajñāśuddha shes rab gtsang ma
Immoveable Ground sa mi g.yo
Immoveable Light 'od mi g.yo 'bum
Imperishable Ten
Powers 'jig pa med pa'i stobs
bcu
Imputing Generosity sbyin brtag
Incessant Effort rtag 'grus
153
English * Reconstructed
Sanskrit Tibetan (Wylie)
Inexpressible Light 'od brjod med
Infinite Body sku mtha' yas
Infinite Light 'od mtha' yas
Intellect blo rig
Invincible thub med
Invincible Light thub med 'od
Invincible Sound sgra thub med
Jewel Hero * Ratnaśūra rin chen dpa' bo
Jewel-in-Hand * Ratnapāṇi rin chen lag
Jewel-in-Hand Mudrā * Ratnapāṇimudra lag na rin po che'i
phyag rgya
Jewel Lake * Ratnāmbu rin chen chu
Jewel Light of the Sun
and Moon nyi zla nor bu'i 'od
Jewel-Maker rin chen byed
Jewel Maṇḍala * Ratnamaṇḍala;
Maṇimaṇḍala rin po che'i dkyil 'khor
Jewel Mudrā * Ratnamudra rin po che'i phyag rgya
Jewel Ornament rin po che'i rgyan
Jewel Topknot rin po che'i thor tshugs
Jewel View rin chen blta ba
Jeweled Parasol of the
Golden Mountain gser gyi ri bo rin po
che'i gdugs
Jeweled Sandalwood
Flower rin po che'i tsan dan
gyi me tog
Jeweled Staff * Ratnadaṇḍa rin po che'i dbyug pa
Jeweled Vertex * Maṇicūḍa nor bu'i gtsug phud
Joyful Dharma chos dga'
King Achieving
Sovereignty dbang phyug thob pa'i
rgyal po
154
English * Reconstructed
Sanskrit Tibetan (Wylie)
King Constantly Filled
with All Dharma chos thams cad rtag tu
gang ba'i rgyal po
King Endowed with Per
fect Ornamentation rnam par brgyan dang
ldan pa'i rgyal po
King Flower rgyal po me tog
King Glory and Splendor
of the Highest Jewels rin chen bla ma dpal
gzi bjid rgyal po
King Great Light 'od chen rgyal po
King Illuminating Light
Like the Maṇḍala of the
Sun
nyi ma'i dkyil 'khor 'od
snang rgyal po
King Limitless Melodies sgra dbyangs dpag
med rgyal po
King Mount Sumeru ri rab rgyal po
King Noble Nāga klu btsun rgyal po
King of Appearance snang ba'i rgyal po
King of Bright Light 'od snang rgyal po
King of Colored Flowers me tog mdog gi rgyal
po
King Completely
Arranged rnam par bkod pa'i
rgyal po
King Who Has
Completely Arranged
the Innermost
Sandalwood

tsan dan gyi phug
rnam par bkod pa'i
rgyal po
King of Completely
Arranging Vaiḍūrya bai DU rya rnam par
bkod pa'i rgyal po
King of Completely Pure
Ornamentation rnam dag brgyan pa'i
rgyal po
King of Dharma among
the Multitudes mang po'i nang na
chos kyi rgyal po
155
English * Reconstructed
Sanskrit Tibetan (Wylie)
King of Excellent Moun
tains ri legs rgyal po
King of Flowers * Puṣparāja me tog rgyal po
King of Holy Character
istics of Dharma chos kyi mtshan nyid
dam pa'i rgyal po
King of Holy Power and
Might stobs btsan dam pa'i
rgyal po
King of Holy Supreme
Melody mchog dbyangs dam
pa'i rgyal po
King of Immaculate
Light Rays 'od zer gtsang ma'i
rgyal po
King of Jewel Moon zla ba rin po che'i rgyal
po
King of Jeweled Crown
Protrusions nor bu'i gtsug tor gyi
rgyal po
King of Jewels * Ratnarāja rin po che'i rgyal po
King of Jewels, Blissful
Abode of Good
Qualities
yon tan bde gnas rin
po che'i rgyal po
King of Joy dga'i rgyal po
King of Lamps Concep
tualizing the World 'jig rten rnam par rtog
pa’i mar mi'i rgyal po
King of Lamps That is
Lord among the Clouds
* Meghendra
pradīpa-rāja
sprin dbang mar me
rgyal po
King of Light Blazes 'od 'bar rgyal po
King of Love byams pa'i rgyal po
King of Mountain of
Completely Radiant
Good Qualities
* Guṇasamanta
prabha Pravarta
rāja
yon tan kun tu 'od kyi
ri'i rgyal po
King of Power of the
Heroically Going Forth
Samādhi
* Śūraṅgama
samādhi Balarāja
dpa' bar 'gro ba'i ting
nge 'dzin gyi stobs kyi
rgyal po
156
English * Reconstructed
Sanskrit Tibetan (Wylie)
King of Rain * Varṣarāja char pa'i rgyal po
King of Sovereigns * Iśvararāja dbang phyug rgyal po
King of Stainless
Treasury * Vimalakośarāja dri med mdzod kyi
rgyal po
King of Stainless
Treasury dri med mdzod kyi
rgyal po
King of Supreme
Adornments Wisdom
Pennant

ye shes kyi ba dan
mchog tu brgyan pa'i
rgyal po
King of Supreme
Qualities yon tan mchog gi rgyal
po
King of the Basis rten pa'i rgyal po
King of the Clouds * Megharāja 'brug gi rgyal po
King of the Essence of
Love
* Mairtigarbha
rāja
byams pa'i snying po'i
rgyal po
King of the Majesty of
Lions * Siṃhatejarāja seng ge'i gzi brjid rgyal
po
King of the Ocean * Sāgararāja rgya mtsho'i rgyal po
King of the Power of
Compassion thugs rje stobs kyi
rgyal po
King of the Power of
Fearlessness 'jigs med stobs kyi
rgyal po
King of the Power of
Wisdom * Prajñābalarāja shes rab kyi stobs kyi
rgyal po
King of the Sound of
Generosity * Dānasvararāja byin sgra rgyal po
King of the Sound of
the Lion That Destroys
the Four Māras

bdud bzhi 'joms pa'i
deng ge'i sgra'i rgyal
po
King of the Sovereign of
Clouds * Megheśvararāja sprin dbang phyug
rgyal po
157
English * Reconstructed
Sanskrit Tibetan (Wylie)
King of the Sovereign of
Dharma
* Dharmeśvara
rāja
chos kyi dbang phyug
gi rgyal po
King of the Sovereign of
Miracles rdzu 'phrul gyi dbang
phyug gi rgyal po
King of the Sovereign of
Oceans and Mountains
of Wisdom

shes rab kyi ri dang
rgya mtsho'i dbang
phyug rgyal po
King of the Sovereign of
Samādhi
* Samādhīśvara
rāja
ting nge 'dzin gyi
dbang phyug gi rgyal
po
King of the Sovereign of
the Power of the Sound
of Lion
* Siṃhaghoṣabale
śvara-rāja
seng ge'i sgra'i stobs
kyi dbang phyug rgyal
po
King of Vajras * Vajrarāja rdo rje rgyal po
King Perfectly Adorned
with Jeweled Flowers
rin po che'i me tog
rnam par brgyan pa'i
rgyal po
King Sāl Tree shing sAl rgyal po
King Sovereign of
Virtuous-Seeing
Samādhi

dge mthong ting nge
'dzin gyi dbang phyug
rgyal po
King Thundering Cloud sprin 'brug rgyal po
Knower of the World 'jig rten mkhyen
Victory Banner of
Jewels, Light of a Lamp nor bu'i rgyal mtshan
mar me'i 'od
Lengthy Analysis ring du brtag pa
Liberated from
Suffering sdug bsngal bsgral
Light Devoid of Stain * Vimalaprabhā dri ma dang bral ba'i
'od
Light Entirely
Manifesting the Body sku kun tu mngon par
ston pa'i 'od
158
English * Reconstructed
Sanskrit Tibetan (Wylie)
Light Equal to Mount
Sumeru 'od snyoms ri rab
Light of Compassion * Karuṇāprabha thugs rje'i 'od
Light of Golden Ocean gser gyi rgya mtsho'i
'od
Light of Great
Liberation thar pa chen po'i 'od
Light of Intelligence blo gros 'od
Light of Marks mtshan ma'i 'od
Light of Mount Meru ri rab 'od
Light of the Flower That
is the Jewel of the Sky nam mkha'i rin chen
me tog gi ‘od
Light of the Sumana
Flower me tog su ma na'i 'od
Light of the Sun and
Moon nyi zla'i 'od
Light of the Utpala
Flower me tog ut+pa la'i 'od
Light Rays of Holy Form gzugs dam pa'i 'od zer
Light That is Difficult to
Contemplate 'od bsam dka'
Lightweight * Laghu yang ba
Limitless * Amitā dpag tu med pa
Limitless Illumination snang ba dpag med
Limitless Light Rays 'od zer dpag med
Limitless Melody * Amitaghoṣa dbyangs dpag med
Limitless Strength * Amitabala stobs dpag tu med pa
Lineage of the Earth sa'i gdung
Lineage of the Śākya * Śākyakula shA kya'i rigs
Lion’s Mark seng ge'i mtshan ma
159
English * Reconstructed
Sanskrit Tibetan (Wylie)
Lion’s Melody * Siṃhaghoṣa;
Siṃhasvara seng ge'i dbyangs
Lord of Glorious
Prominent Honorability mtho btsun dpal gyi rje
Lord of the King of
Medicine
* Bhaiṣajyarāje
śvara
sman gyi rgyal po'i
dbang phyug
Lord Sovereign of Nāgas klu rje dbang phyug
Lotus Complete
Liberation pad+ma rnam grol
Lotus Light pad+ma'i 'od
Lotus Light of Prophecy lung bstan pa pad+ma'i
'od
Lotus Ornament pad+ma rgyan
Majestic Miracle rdzu 'phrul gzi brjid
Mark of Appearance snang ba'i mtshan ma
Mark of Brahma tshangs pa'i mtshan
ma
Mark of Crown
Protrusion gtsug tor gyi mtshan
ma
Mark of Illuminating
Light 'od snang mtshan ma
Mark of Light 'od kyi mtshan ma
Mark of Mount Sumeru ri rab mtshan ma
Mark of Peace zhi ba'i mtshan
Mark of Sumeru ri rab mtshan ma
Mark of the Golden
Flower’s Blazing Light gser gyi me tog 'bar
ba'i 'od kyi mtshan ma
Mark of the Sense
Powers dbang po'i mtshan ma
Melodious Teacher dbyangs ston
Melody of the Mind blo'i dbyangs
160
English * Reconstructed
Sanskrit Tibetan (Wylie)
Melody of the Sun nyi ma'i dbangs
Mind Attached to
Pleasant Sound yid sgra snyan sred
Miraculous Flower rdzu 'phrul me tog
Moon of the Ocean * Sāgaracandra rgya mtsho'i zla ba
Moonlight in Water chu zla'i 'od
Mountain and Ocean of
Wisdom shes rab ri dang rgya
mtsho
Mountain King * Parvatarāja ri'i rgyal po
Mountain Light ri'i 'od
Mountain of Gentle
Splendor * Mañjuśtiparvata 'jam dpal ri
Mountain Peak * Śailaśikhara ri'i rtse
Mountain Victory
Banner ri’i rgyal mtshan
Mount Sumeru
Possessing the Divine
Topknot
ri rab lha'i thor tshugs
can
Nāga Tree klu shing ljon pa
Nāga Trunk klu'i sdong po
Name and Sign ming dang mtshan ma
Net of Truth * Satyajāla bden pa'i dra ba
Noble Light 'od 'phags
Noble Light of Sun and
Moon nyi zla'i 'od 'phags
Noble State of Wisdom shes rab go 'phang
'phags
Noble Three Realms khams gsum 'phags
Non-Blinking mig mi 'dzums
Non-Empty * Aśunya stong med
Observing Wisdom ye shes dmigs
161
English * Reconstructed
Sanskrit Tibetan (Wylie)
Eclipses Both the Sun
and Moon (Obstructs
the Light of the Sun and
Moon)
nyi zla'i 'od sgrib
Obtaining Kingship of
Clothing of Wisdom shes rab kyi na bza'i
rgyal po thob pa
Ocean of Wisdom * Prajñāsāgara shes rab rgya mtsho
One Hundred Thousand
Reflections gzugs brnyan 'bum
One Thousand
Illuminating Lights 'od snang stong
One Who Will
Completely Disperse
Golden Light

gser 'od kun tu dgra
ma;
(gser 'od kun tu dgram)
Ornament of Light 'od rgyan
Ornament of the Field zhing gi rgyan
Pacified Senses * Śāntendriya dbang po zhi ba
Parasol of Moons zla ba'i gdugs
Peerless Subduer thub zla med
Perceiving Wisdom * Prajñādarśana shes rab mthong
Perfect Mindfulness * Samyaksmṛtit yang dag pa'i dran pa
Perfected Flower me tog rdzogs
Perfectly Arranged
Deeds spyod pa rnam par
bkod pa
Perfect Arrangement of
Jewels rin po che rnam par
bkod pa
Perfectly Completed * Samyaksaṃ yang dag rdzogs
Perfectly Ornamented rnam par brgyan pa
Perfectly Adorned
with the Mark of Good
Qualities

yon tan gyi mtshan
gyis rnam par brgyan
pa
162
English * Reconstructed
Sanskrit Tibetan (Wylie)
Perfectly Pure Eyes * Viśuddhacakṣu spyan rnam dag
Perfectly Pure Heart * Viśuddhahṛdaya snying po rnam dag
Pervasive Illumination khyab snang
Pervasive Light 'od khyab
Pervasive Luster snang khyab
Possessed of Exalted
Wisdom mkhyen dang zhabs su
ldan pa
Power of Victors * Jinabala rgyal ba'i stobs
Powerful Body gzugs stobs
Powerful Mountain ri ngar can
Prayer for Wisdom shes rab smon lam
Precious Wheel * Cakraratna 'khor lo rin po che
Previous Virtue sngon gi dge ba
Primary Jewel rin chen gtso
Prince rgyal bu
Produced through Joy dga' bas skyed
Profound King rgyal po zab
Profound Wisdom shes rab zab mo
Pure Belief mos pa dang ba
Pure Light * Viśuddhābha rnam dag 'od
Pure Light of the World 'jig rten dag pa'i 'od
Rays of Light, King of
Completely Pervasive
Qualities

'od zer kun tu khyab
pa'i yon tan gyi rgyal
po
Realizing Moon zla ba rtogs
Reflection of Incense spos kyi gzugs brnyan
Reflection of the Moon zla ba'i gzugs brnyan
Refuge-Giver skyabs mdzad
Revealing Jewel rin chen ston
163
English * Reconstructed
Sanskrit Tibetan (Wylie)
Root of Virtue * Kuśalamūla dge ba'i rtsa ba
Śākya’s Victory Banner * Śākyadhvaja shA kya'i rgyal mtshan
Sandalwood Flower * Candanapuṣpa tsan dan me tog
Sandalwood Grove tsan dan tshal
Sandalwood Incense spos tsan dan
Sandalwood Incense
Light spos tsan dan 'od
Sandalwood Jewel
Flower tsan dan rin po che'i
me tog
Sandalwood Petal * Candanapattrata tsan dan 'dab ma
Scattered Body gzugs 'thor
Scholar among
Teachers ston pa'i mkhan po
Shape of the Moon * Indubimba zla gzugs
Skilled in Answering lan ldon mkhas pa
Skilled in Questioning 'dri mkhas pa
Smooth Melody * Mṛdughoṣa mnyen pa'i dbyangs
Solid and Enduring
Vajra rdo rje sra brtan
Sound of the Nāga klu'i sgra
Sound of the Quaking
of Mount Mucilinda btang bzung ru bsgul
ba'i sgra
Sound of the Swan bzhad sgra
Sovereign of Clouds * Megheśvara sprin dbang phyug
Sovereign of Miracles rdzu 'phrul dbang
phyug
Sovereign of Samādhi * Samādhīśvara ting nge 'dzin gyi
dbang phyug
Sovereign of the
Precious Body rin po che'i gzugs kyi
dbang phyug
164
English * Reconstructed
Sanskrit Tibetan (Wylie)
Sovereign of Vajra
Samādhi rdo rje ting nge 'dzin
gyi dbang phyug
Sovereign of Wisdom
Samādhi
* Prajñāsamādhī
śvara
shes rab ting nge 'dzin
gyi dbang phyug
Stacked-Up Minds * Matikūṭa blo brtsegs pa
Stacked-Up Secrets gsang ba brtsegs
Stacked-Up Wisdom * Prajñākūṭa shes rab brtsegs pa
Stainless * Vimala dri ma bral
Stainless Refined Gold
Dust gser btso ma'i phye dri
ma bral
Steadfast Glory brtan dpal
Strength of Effort and
Good Qualities * Vīryaguṇabāla brtson 'grus yon tan
gyi stobs
Strength of the Basis rten pa'i stobs
Strongest of the Strong
Who Abides in Strength stobs la gnas pa'i stobs
kyi stobs
Sunlight nyi 'od
Supreme Army dpung mchog
Supreme Chief gtso mchog
Supreme Doctor sman gyi bla
Supreme Flower me tog mchog
Supreme Glory * Śrīparama dpal mchog
Supreme Mind yid mchog
Supreme Ocean rgya mtsho mchog
Supreme Reverend King
of Wisdom mchod btsun ye shes
rgyal po
Supreme Sound sgra mchog
Supreme Vaiḍūrya
Flower bai DU rya'i me tog
mchog
Tamer of Māras * Mārajit bdud 'dul
165
English * Reconstructed
Sanskrit Tibetan (Wylie)
Teacher of Gods and
Humans lha dang mi'i ston pa
Teacher of Secrets gsang ba ston
Transcending the Limits
of Reality yang dag pa'i mtha' las
'das
Treasure of Jewels nor gyi dbyig
Treasury of Gold gser mdzod
Treasury of Illuminating
Golden Light gser 'od snang ba'i
mdzod
Treasury of Jewels * Ratnakośa rin po che'i mdzod
Unchangeable mi 'gyur
Unchanging Jewel rin chen mi 'gyur
Unchanging Light 'od mi 'gyur
Unchanging Light of
Wisdom ye shes 'od mi 'gyur
Understood as Free
From Faults skyon med rtog
Unequalled zla med
Uninterrupted Stream
of Light 'od rgyun mi'chad
Unmarked by Contact reg mtshan med
Unmarked by Sickness bro mtshan med
Unmarked by Stain dri mtshan med
Unobservable Like
Space nam mkha' ltar dmigs
su med pa
Unobstructed Light 'od thogs med
Unreleased Continuum rgyun mi gtong
Unrivaled Light 'od zla med
Unsurpassable Lineage
of Nāgas, King of the
Chief of Wisdom

klu'i rigs bla na med pa
ye shes gtso bo'i rgyal
po
166
English * Reconstructed
Sanskrit Tibetan (Wylie)
Unsurpassed bla na med p
Unsurpassed Flower me tog bla med
Unsurpassed Qualities yon tan bla med
Unsurpassed Vaiḍūrya
Light
* Anuttara
vaiḍūrya-prabhā
bla med bai DU rya'i
'od
Unwavering Light 'od mi g.yo ba
Upholder of the Quality
of Wisdom shes rab yon tan 'dzin
Utmost Vertex gtsug dam pa
Vaiḍūrya Light of the
Sun and Moon nyi zla bai DU rya'i 'od
Vajra Body rdo rje'i sku
Vajra Non-Craving rdo rje sred med
Very Joyful Light * Suharṣita
prabhā rab tu dga' ba'i 'od
Very Joyful Undisturbed
Light rab tu dga' 'khrug med
'od
Victor of Nāgas * Nāgajina klu'i rgyal ba
Victor Wisdom of Love * Maitriprajñā-jina byams pa'i shes rab
rgyal ba
Victorious Over
Austerities dka' rgyal
Victory Banner of
Jewels * Maṇidhvaja nor bu'i rgyal mtshan
Virtuous Isolation
Melody of the Moon dge dben zla ba'i
dbangs
Virtuous Mind dge yid
Virtuous Qualities * Kalyāṇaguṇa dge ba'i yon tan
Virtuous to See dge mthong
Virtuously
Contemplating dge bar bsams
167
English * Reconstructed
Sanskrit Tibetan (Wylie)
White Gandhahastin * Gandhahastiśuci spos kyi glang po che
dkar po
Wisdom King of Con
stellations Pure Lotus pad+ma dag pa rgyu
skar rgyal po ye shes
Wisdom Light shes rab 'od
Wisdom Lotus King of
Constellations Thunder
ing Cloud

sprin 'brug sgra rgyu
skar rgyal po ye shes
pad+ma
Wisdom Mountain shes rab ri
Wisdom of Dharma * Dharmaprajñā chos kyi shes rab
Wisdom Prayers shes rab smon lam
Without Disturbance 'khrug pa mi mnga'
Withstander of Hard
ships, the Roar of Lions
dka' thub seng ge'i nga
ro
Youthful Ornamented
Light gzhon nu brgyan pa'i
'od