The Quintessence of the Sun is a long and heterogeneous sūtra in eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Jamyang Sun and Manju Sun, which helped make the work on this translation possible, is most gratefully acknowledged.
The Quintessence of the Sun, which belongs to the General Sūtra section of the Kangyur, is a long and heterogeneous sūtra containing eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.
With the exception of a short Sanskrit manuscript fragment found in Central Asia,1 no Sanskrit manuscript of the text appears to be extant. We do, however, have translations of the sūtra into both Chinese and Tibetan. The Chinese translation (Rizang fen 日藏分, Taishō 397-14) was translated in 585
The sūtra is quoted in Nāgārjuna’s Sūtrasamuccaya6 and in Tsongkhapa’s major work on the stages of spiritual progress, the lam rim chen mo.7 In terms of modern scholarship, the French scholar Sylvain Lévi includes translations from the Chinese of three long passages of the sūtra in an influential essay that investigates connections between Indian Buddhism and Central Asia.8 Bill Mak and Jeffrey Kotyk discuss some of the astrological elements contained in the sūtra in publications that focus on Buddhist astral science in China and its relationships with India.9 A passage of the text has also been translated by Jonathan Silk in his study of administrative roles in Indian Buddhist monasticism.10
In the Chinese canon, The Quintessence of the Sun is included in the Mahāsannipāta (Tib. ’dus pa chen po), also called the Mahāvaipulya (Tib. shin tu rgyas pa chen po’i sde), a massive collection of seventeen Mahāyāna sūtras. According to Jens Braarvig, who presents a detailed textual history of this collection in his doctoral thesis on the Akṣayamatinirdeśasūtra,11 the term mahāsannipāta can be understood to refer to both this great collection of sūtras and the great assembly of monks and bodhisattvas present around the Buddha when those teachings were given.12 The Mahāsannipāta, preserved in its entirety in the Chinese canon, is a group of rather loosely related texts. Although these texts vary in terms of doctrine and form, they do show greater homogeneity than other scriptural collections such as the Ratnakūṭa. Braarvig argues that the first twelve sūtras in this collection must have been part of an Indic version of the collection,13 and that this collection probably predates the versions of texts from the collection that circulated as independent Sanskrit manuscripts or were translated into Tibetan and added to the Tibetan canon as independent texts. A few sūtras of the Mahāsannipāta are indeed available in Sanskrit (mostly in fragmentary forms) and in Tibetan, but only as independent texts. It appears that this collection did not receive the same level of attention in India as other large collections like the Ratnakūṭa and the Buddhāvataṃsaka. On the other hand, it is obvious that the Mahāsannipāta played an important role in some of the Chinese and Central Asian kingdoms along the Silk Road. It is, for example, praised in The Book of Zambasta, an important Khotanese Buddhist poem from the eighth century, along with the Prajñāpāramitā and the Buddhāvataṃsaka. According to Braarvig, the Chinese translation of the Mahāsannipāta was initially compiled during the second or third century, at the earliest during the first. The collection that is extant today (Taishō 397) was compiled in 586
There is some evidence suggesting that this sūtra, or at least parts of it, may have been composed in Central Asia.15 Its last chapter contains a list of twenty sacred sites blessed by the presence of holy beings. Less than half of the sites mentioned in this chapter are located in India, and many are Central Asian. This geographical list clearly reflects the propagation of Buddhism from India to China along the route of the pilgrims. The sacred location given the most attention in this text is situated in the land of Khaṣa, another name for the site of what would become the city-state of Khotan, which existed during the first millennium
The connection between The Quintessence of the Sun and Central Asia is further confirmed by one of the astronomical measurements contained in the text, which places the user of that measurement in the northern or northwestern frontier of India.19 Also, the only extant Sanskrit manuscript fragment of the sūtra was found in Central Asia. It is a fragment of the astrological section of the text that, according to Rudolf Hoernle, was composed in a mixed dialect that is very corrupt and whose meaning is sometimes obscure.20 Due to the complex and obscure nature of this astrological section, we have not attempted a rendering of it into English. Instead, we are hoping that future scholars may be able to produce a reliable study and translation of this section that can be added to this translation. We have indicated in the notes the relevant section, where thirty-two folios have been left untranslated.
[F.91.b][B1]Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was residing in the Veṇuvana at the Kalandakanivāpa near Rājagṛha, surrounded and attended by an innumerable, limitless, and indescribable number of bodhisattva great beings who had arrived from countless other buddha realms of the ten directions. He was also surrounded and attended by an innumerable, limitless, and indescribable number of great hearers who had gathered there from different buddha realms of the ten directions. In the same way, an innumerable, limitless, and indescribable number of other beings who had arrived there from the various buddha realms of the ten directions—Śakra, Lord Brahmā, the rulers of the gods, the rulers of the nāgas, the rulers of the yakṣas, the rulers of the gandharvas, the rulers of the asuras, the rulers of the garuḍas, the rulers of the kinnaras, and the rulers of the mahoragas—filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā. There also arrived an innumerable and limitless number of different gods from the desire and form realms, of nāgas, yakṣas, and rākṣasas, and of asuras, garuḍas, kinnaras, and mahoragas. Sitting in silence, they looked up at the Blessed One as he revealed how bodhisattva conduct quickly brings perfection and manifests like space and as he gave teachings on the mindfulness of breathing, which is the gateway to immortality, and the sublime states.[F.92.a] They filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā.
Still not satisfied by the teachings of the Blessed One’s Dharma rain, they remained with their palms joined together, staring at the Blessed One. They beheld him like sick persons seeing the doctor, or like beings engulfed in darkness seeing a source of light, or like beings carried off by a river looking at the riverbank, or like afflicted beings looking at a refuge from their suffering. In that way, filling all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā, the bodhisattva great beings and the hearers as well as Lord Śakra and everyone else up to the lords of the mahoragas, the different gods from the desire and form realms, and the various humans and nonhuman beings were sitting silently with their palms joined together, looking at the Blessed One, the righteous King of the Dharma.
Present at that time was a mahābrahmā named Glorious Blazing Lotus. He had generated roots of virtue under many buddhas and would no longer regress on the path to unsurpassed and perfect awakening. He had also thoroughly trained in love by observing phenomena. This mahābrahmā Glorious Blazing Lotus then stood up, draped his shawl over one shoulder, and knelt on his right knee. Bowing down with his palms joined together in the direction of the Blessed One, with these verses he supplicated him to expound the Dharma:
The Blessed One replied to the mahābrahmā Glorious Blazing Lotus:
At that moment, all the beings present throughout the entire buddha realm of Sahā thought, “Alas, the Thus-Gone One will now give a hearers’ discourse. He will not give a discourse related to the Great Vehicle!”
All the bodhisattvas thought to themselves,[F.93.b] “O, the Thus-Gone One wishes us to withdraw into meditative seclusion, to ensure that we subsist on the earth in this buddha realm; to ensure that the way of the Dharma remains for a long time into the future; to ensure that the lineage of the Three Jewels remains uninterrupted in this buddha realm; to ensure that in the future the gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans who lack faith generate faith; to ensure that those among them who have faith develop it further and further; to ensure that those beings who strive for the Dharma, who abide by the Dharma, who possess a wealth of qualities, and who are endowed with the scent of discipline gain happiness, remain free from harm, and perfect the happiness of emancipation; to ensure that, by all means, this buddha realm becomes saturated with qualities; to ensure that all the other buddha realms of the ten directions are also worthy of such a saturation; and to ensure that the masters receive reverence and respect. O, we must now fulfill the wish of the Thus-Gone One! We must ensure that we all sit cross-legged upon this earth and abide by our various individual acceptances, dhāraṇīs, absorptions, and practices replete with the most excellent aspects!”
Then all the bodhisattva great beings who had reached emancipation over the course of a hundred eons, who had reached the ten levels, who abided by the acceptance of the unborn nature of phenomena, who were endowed with the eighteen unique qualities of the buddhas and were skilled in the wisdom that does not depend upon anything else, and who had reached fearlessness sat cross-legged upon the earth, and thus they settled within their individual acceptances,[F.94.a] dhāraṇīs, and absorptions replete with the most excellent aspects.
At that moment, in accordance with the strength of that merit and through the power of that concordant cause, light started to radiate from the bodies of those great bodhisattvas who were settled in equipoise and from the bodies of those great bodhisattvas who were absorbed in concentration. Those lights were like the light of lamps. Some of those lights were equal to the light emitted by shooting stars; some were equal to the light emitted by Śakra, some were equal to the light emitted by Brahmā, the lord of the Sahā world, and some were equal to the light emitted by the moon. Some were equal to the light emitted by the sun, some were equal to the light emitted by two suns, some were equal to the light emitted by three suns, some were equal to the light emitted by five suns, and some were equal to the light emitted by a thousand suns. From the bodies of some of those bodhisattvas radiated light equal to the light emitted by a trillion suns. This far-reaching, brilliant light, which had never been seen or heard of before anywhere in this entire buddha realm of Sahā, pervaded the world. From their bodies radiated a light that brought the most supreme form of bliss to the bodies and minds of sentient beings and provided delight and satisfaction. This light completely pacified all diseases, completely pacified all unwholesome views, completely pacified all kinds of physical depravity, completely pacified all types of hunger and thirst, completely pacified all desires, and completely pacified all forms of aggression, fear, affliction, and bondage. In this buddha realm, this light completely pacified all the fears associated with the suffering experienced in the prison of the three realms.
At that time, all those sentient beings—who were inclined toward the Buddha and the Dharma and skilled in delighting in the qualities of the Saṅgha—were seated in this buddha realm.[F.94.b] At the same time, this buddha realm became visible, in a radiant, clear, and brilliant manner, from as many buddha realms in the ten directions as there are grains of sand in the Ganges—whether those realms were empty of buddhas or not, whether they were pure or impure. This buddha realm had the radiance, clarity, and brilliance of a hundred thousand moons rising in the darkness of the night. In that way, this buddha realm of Sahā appeared in the most radiant, clear, and brilliant manner in buddha realms of the ten directions as numerous as the grains of sand in the Ganges—whether those realms were empty of buddhas or not, whether they were pure or impure.
Then, through the power of the Buddha, all bodhisattva great beings present in those different buddha realms who had reached emancipation over the course of a hundred eons, who were endowed with the eighteen unique qualities of the buddhas and skilled in the wisdom that does not depend on anything else, and who had reached fearlessness departed from those places, entered this buddha realm in a single instant of thought, and sat cross-legged upon the earth in their respective ways of abiding. The exact same lights radiated from the bodies of each of those beings who exerted themselves in virtuous endeavors, who had developed the power of virtue, and who were endowed with the causes and conditions of fearlessness.
Surrounded by his saṅgha of monks, the Blessed One then said to the great hearers, “Look at the power of the domain of concentration! Having used their blessings to overpower the domains of all the māras and nāgas, all the thus-gone ones of the past engaged with this entire buddha realm of Sahā to ensure that the way of the Dharma and the lineage of the Three Jewels remain uninterrupted and illuminated here.[F.95.a] Similarly, a countless and limitless number of bodhisattva great beings—as numerous as the grains of sand in the Ganges—who revel in the domains of concentration and higher perception are now engaging with this great earth in this buddha realm of Sahā to ensure that the Dharma way remains for a long time and is illuminated; to ensure that the gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans who lack faith develop faith; to ensure that those among them who have faith develop it further and further; to ensure that sentient beings who strive for the Dharma, abide by the Dharma, possess a wealth of qualities, and have developed control over their minds experience happiness and remain free from harm; to ensure that my teachings do not vanish; and to perfect the happiness of emancipation. The bodhisattva great beings are thus reveling in the domains of concentration to bless those goals. In the places where these bodhisattva great beings revel in the domains of concentration, sentient beings who are afraid of saṃsāra’s suffering and wish for nirvāṇa will, now and after I pass away in the future, order the construction of stūpas and build buddha shrines, buddha statues, or repositories for the Dharma. Alternatively, in those places they will write down my teachings in books and carry this Dharma body of mine. In those places they will also engage in different forms of worship and offer a variety of precious substances such as gold, silver, beryl, crystals,[F.95.b] red pearls, emeralds, white corals, jewels, pearls, gemstones, conch shells, moonstones, corals, silken clothes, bells, silk brocades, high-quality cotton fabrics, fine cloths from Vārāṇasī, padded cushions, carpets, parasols, banners, flags, Dharma robes, necklaces, bracelets, perfumes, flowers, incense, and music, and they will express intense veneration, respect, devotion, and reverence.”
At that moment, the Blessed One joined his palms and his ten fingers together and continued: “I will then accept their offerings. In accordance with their inclinations, all those sentient beings will practice the three vehicles in order to reach the level of nonregression. In some lands, they will arrange temples, dwelling places, walking paths, hermitages, parks, and monastic compounds. Alternatively, they will perform or cause others to perform various acts of worship and veneration toward the followers of the hearers’ Dharma by offering Dharma robes, alms, bedding, seats, medicine, and tools. In those temples, walking paths, and hermitages, they will respectfully listen to the Dharma, engage in exegetical discussions about it, and read the scriptures. In those temples, walking paths, and other such places, they will also offer various types of gifts such as offerings stemming from the fields, households, and monastic compounds as well as male and female servants, elephants, horses, camels, oxen, buffaloes, donkeys, and other types of cattle and a variety of containers.[F.96.a] They will dedicate various bedding and seat articles for the use of my hearers who abide by the Dharma, so that they may attain mental ornaments, mental tools, an assembly of practices, and the supreme happiness of emancipation. They will, now and in the future, offer various types of gifts to benefit my teachings. I will rejoice in and accept all those meritorious deeds manifested through the generosity of those sentient beings, to ensure that they are certain to experience a great result. All those beings will then avoid falling into error and will certainly abandon the three lower realms. Then, in accordance with their inclinations, they will reach the level of nonregression by practicing the three vehicles. As long as they continue in cyclic existence, those beings will never be separated from the two types of enjoyments—the enjoyment of the Dharma and material enjoyment.
“Now and in the future, whether in mountains, in jungles, under great trees, in the wilderness, or in the woods, there will be monks, nuns, and male and female lay practitioners who strive for liberation, abide by the Dharma, speak few words, observe silence, withdraw into meditative seclusion, engage in proper mental activity, and act in wholesome ways. There will also be gods, nāgas, and yakṣas. For the sake of discipline, monks, look at the power of the domain of concentration! Having overpowered the domains of all the māras and nāgas, the thus-gone ones of the past who resided, thrived, and lived well engaged with this buddha realm of Sahā to ensure that the way of the Dharma remains for a long time[F.96.b] and that the lineage of the Three Jewels remains uninterrupted. Now, a countless and limitless number of bodhisattva great beings have arrived in my buddha realm from other buddha realms of the ten directions as numerous as the grains of sand in the Ganges in order to ask questions, behold me, pay homage to me, worship me, honor me, and hear about the practices of the bodhisattvas who abide by the Dharma and who are endowed with the eye of space and the four correct knowledges. Since they are close to my heart, those bodhisattva great beings are sitting on this earth in states of concentration in order to ensure that the way of the Dharma remains for a long time and that the lineage of the Three Jewels remains uninterrupted; they are engaging with this buddha realm in order to subjugate the domains of the māras out of affection for those sentient beings who are afraid of cyclic existence and exert themselves in generosity.
“Now and in the future, as long as my teaching and the sacred Dharma, or even a reflection of the sacred Dharma, remain, should immoral monks who engage in negative actions make use of things that have been dedicated to monks who abide by the Dharma—even just a single leaf, fruit, or flower coming from any house, monastic compound, or field or, likewise, any male or female servant—such fools will encounter misfortune and trouble.
“They will experience four types of harm. What are the four? (1) Great infamy related to them will spread in the ten directions. (2) They will soon be separated from their dear and beloved friends, relatives, kin, preceptors, teachers, and attendants. (3) They will suffer from severe and long-lasting diseases.[F.97.a] (4) Their Dharma robes and alms bowls will be taken away from them by the five great dangers. What are the five? They are (1) kings, (2) thieves, (3) fire, (4) water, and (5) the hostile confiscation of one’s property.
In their next lives, four undesirable consequences will quickly manifest for such beings. What are the four? (1) After their bodies disintegrate, they will be born within the terrible great hells. (2) When, in a rare combination of circumstances and after a long time has passed, they finally pass away and leave the hell realms, they will be born in a dry and barren wilderness as blind animals or pretas without arms and legs, and for many hundreds of thousands of years they will experience the suffering of the intense torments caused by hunger and thirst. (3) When, in a rare combination of circumstances and after a long time has passed, they then pass away and transmigrate, they will be born for many hundreds of thousands of years as blind poisonous snakes that feed on dust. (4) When, in a rare combination of circumstances and after a long time has passed, they finally pass away and are born among humans, they will achieve the human condition within empty buddha realms ripe with the five degenerations. They will be stupid and ugly, their eyes, arms, and legs will be impaired, and they will crave dog food and feed on excrement. They will sleep in filthy swamps and rubbish heaps and spend their lives in the wilderness, in barren lands, and on highways. Then, after they pass away, they will again be born within the hell realms.
“Why will they experience such severe undesirable consequences? Because those monks who engage in negative actions steal and use for their own personal enjoyment the houses, fields, monastic compounds, male and female servants, and cattle that have been dedicated to those who abide by the Dharma.[F.97.b] By doing so, those monks who engage in negative actions are exerting themselves to eliminate, destroy, interrupt, and weaken the amazing and marvelous Dharma way of all the blessed buddhas who have appeared. Similarly, they put effort into eliminating, destroying, interrupting, and weakening the lineage of the Three Jewels. Why is it so? Because there are many on the side of virtue and because the Dharma way, as well as the lineage of the Three Jewels, blossoms due to the side of virtue. This is the reason why such severe ripening of undesirable circumstances will manifest to them.”
At that moment, the elder Gayākāśyapa started to shed tears and said, “Respected Blessed One, it would be permissible to remain unchanged even after achieving a human birth, but that is not the case if one engages in evil behavior for the sake of food and drink after becoming a renunciate!”
The Blessed One replied, “Thus it is, Mahāgayākāśyapa! Just as you have said, it would be better for beings to remain in the hell realms and exhaust their previous actions than for them to misbehave like that. Yet, there are some fools who have obtained a human birth, which is so hard to find, and received the vows, which are also so hard to obtain, pertaining to going forth and becoming fully ordained monks under the well-spoken Dharma and Vinaya. These are amazing and marvelous conditions that lead to the exhaustion of all suffering and bring an end to all defilements, yet those fools will entertain thoughts about nonvirtuous practices that will instead cause them to be disrespected and go without food and drink.[F.98.a] Due to the strength of their erudition or due to the influence of remaining in households, those monks who engage in negative actions will then steal and misappropriate the resources and possessions—houses, fields, monastic compounds, parks, male and female servants, and cattle—that have otherwise been dedicated to support the side of virtue by faithful members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who have all donated this to be used by monks that abide by the Dharma and possess a wealth of qualities. Such will be the evil behavior of those fools.”
At this point King Bimbisāra asked the Blessed One, “Respected Blessed One, if such undesirable consequences are experienced by ordained monks who steal and use for themselves the resources and possessions that have been dedicated to monks who abide by the Dharma and possess a wealth of qualities, what analogy would illustrate the mass of nonvirtue generated by householders who steal and use for themselves the resources and possessions that have been dedicated to monks who abide by the Dharma?”
The Blessed One replied, “Tell me, Your Majesty, what is the point of your question?”
“Respected Blessed One, I22 donate resources and possessions to those monks who abide by the Dharma and who possess a wealth of qualities—I do not steal them. However, in the future, there will be members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who lack faith and are not afraid of the afterlife. They will steal and use for themselves the resources and possessions that have been dedicated to monks who abide by the Dharma and possess a wealth of qualities. What troubles will they experience?”
“Your Majesty,” replied the Blessed One,[F.98.b] “If I were to describe the misfortunes that will be experienced by those oxen-like beings—whether from the kṣatriya class, the brāhmaṇa class, the vaiśya class, or the śūdra class—who steal and use for themselves the resources and possessions that have been dedicated to those who abide by the Dharma and possess a wealth of qualities, they would reject and disbelieve my words whenever they have the opportunity to hear my teachings. Those beings will experience two types of harm stemming from great terrors that cause ruin.”
King Bimbisāra requested the Blessed One a second time, “Blessed One, please instruct us! Well-Gone One, please instruct us! Respected Blessed One, there will be members of respectable family lineages—from members of the kṣatriya class to śūdras—who are afraid of the afterlife and genuinely uphold and consider the excellent teachings of the Blessed One’s well-spoken Dharma and Vinaya. Blessed One, upon hearing the teachings that stem from the activity of your speech, they will, with utmost strength and diligence, consider and protect the well-spoken teachings of the Victor. They will worship, look after, and protect those who correctly follow these teachings, who abide by the Dharma, and who possess a wealth of qualities. They will not steal from householders or from those who have gone forth. However, respected Blessed One, what troubles will be experienced by those householders who steal and use for themselves the resources and possessions of those who abide by the Dharma?”
“Your Majesty,” replied the Blessed One, “If I were to describe the misfortunes that will be experienced in the future by those oxen-like beings—[F.99.a] from members of the kṣatriya class to śūdras—who steal and use for themselves the resources and possessions that have been dedicated to those who abide by the Dharma and possess a wealth of qualities, they would reject and disbelieve my words whenever they have the opportunity to hear my teachings. Those beings will experience two types of harm stemming from great terrors that cause ruin.”
King Bimbisāra spoke a third time to the Blessed One: “Blessed One, please instruct us! Well-Gone One, please instruct us! Respected Blessed One, there will be members of respectable family lineages—from members of the kṣatriya class to śūdras—who are afraid of the afterlife and genuinely uphold and consider the excellent teachings of the Blessed One’s Dharma and Vinaya. Having heard the teachings that stem from the activity of the Blessed One’s speech, they will, with utmost strength and diligence, consider the well-spoken teachings of the Victor, and they will worship, look after, and protect those who correctly follow these teachings, abide by the Dharma, and possess a wealth of qualities. They will not steal from householders or from those who have gone forth, and they will not steal the resources and possessions of those who abide by the Dharma.”
The Blessed One exclaimed, “Excellent, Your Majesty, excellent! Your eloquence is excellent! Your Majesty, in the future, there will be members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who steal and rob the offerings related to the houses, fields, monastic compounds, and parks as well as the male and female servants, the bedding,[F.99.b] the seats, the medicine, the tools, and the cattle that have been dedicated to those who abide by the Dharma. All those beings—from the members of the kṣatriya class to śūdras—will soon experience twenty undesirable consequences in their present life. What are the twenty?23 (1) They will be abandoned by the gods. (2) Their infamy will resound in all the cardinal and intermediate directions. (3) They will be abandoned by their friends and kin. (4) They will have a lot of enemies. (5) Their wealth and valuables will deteriorate. (6) They will have a lot of distractions. (7) Their limbs will be impaired. (8) They will suffer from insomnia. (9) They will constantly be tormented by craving. (10) They will be poisoned by what they eat and drink. (11) They will quickly be separated from their dear and loved ones. (12) They will continuously fight with others. (13) Their fathers, mothers, siblings, spouses, daughters, and male and female servants will not follow their instructions. (14) All their secret mantras, secret riches, secret retinues, and secret possessions will be revealed. (15) Their possessions will be squandered by the five terrors, such as the hostile confiscation of one’s property. (16) They will quickly be struck by severe diseases. (17) They will be without doctors and attendants and will experience the suffering of their flesh and blood drying out. (18) They will die in their excrement and urine. Your Majesty, those are the twenty undesirable consequences that those beings will quickly experience.
“After they die, those who steal and use for themselves the resources, possessions, and valuables that have been dedicated to the monks who abide by the Dharma[F.100.a] will be born in the great Hell of Unceasing Torment. There, for a lifetime stretching over eons, they will drink molten iron and copper, eat lumps of iron, and experience a variety of intense and unbearable harms while having to use clothes, resources, and belongings made of fire. Once the eons of their lifespans are exhausted, they will pass away and be born on paths within a dry and barren wilderness, with the general fortune of pretas with impaired legs, arms, and eyes. There, scorching winds blowing from the four directions will torture them, and they will experience torment and agony on razor-like grounds. They will undergo those types of suffering for many hundreds of thousands of years. When, in a rare combination of circumstances, they pass away and transmigrate, they will then be born within the great oceans as creatures with oblong shapes and bodies that measure a hundred leagues. Due to their previous actions, the water surrounding them will be red like molten copper for leagues. In those waters, they will experience the harms of the hell realms for many hundreds of thousands of years. Then, after they pass away, they will be miraculously born into a vast wilderness as creatures with oblong shapes as large as mountains. They will be burned by scorching winds blowing from the four directions, and wild beasts and birds will come to feed on them. If, in a rare combination of circumstances, they pass away and transmigrate, they will then be born into the great hells. Then, after passing away, they will experience such great misfortunes again and again. Considering their condition thoroughly, even if, in a rare combination of circumstances, they are then born with the general fortune of humans, they will be born blind in miserable circumstances, in buddha realms ripe with the five degenerations.[F.100.b] Your Majesty, such are the misfortunes that will be experienced by those who steal the resources, possessions, and valuables that have been dedicated to those who abide by the Dharma.”
At that moment, King Bimbisāra shed tears and said, “Respected Blessed One, such beings will surely have to remain in the hell realms, but how can they achieve a human condition and then engage in such severe nonvirtuous acts while they are humans?”
“Your Majesty,” replied the Blessed One, “now and in the future, people will put their trust in you members of the kṣatriya class who abide by the Dharma, so look after them and protect them! You must by all means punish, in accordance with the Dharma, the renunciates or householders who steal the resources, possessions, and valuable belongings that have been dedicated to the monks who abide by the Dharma!”
“Respected Blessed One,” said the king, “if the king does not by all means punish, in accordance with the Dharma, those householders and renunciates who steal the resources, possessions, and valuable belongings that have been dedicated to the monks who abide by the Dharma, and if he remains indifferent toward them, what mass of nonvirtue would that member of the kṣatriya class generate?”
“Your Majesty,” replied the Blessed One, “if a single being were endowed with the entire mass of virtue of all sentient beings, including the hearers and solitary buddhas but not the thus-gone ones, would that sentient being be much more exalted than all the hearers and solitary buddhas,[F.101.a] and would they possess much greater merit?”
The king answered, “Respected Blessed One, that is correct! Respected Blessed One, that being would be much more exalted! Among all the living beings, there are not many who possess much greater merit than all the hearers and solitary buddhas.”
“Your Majesty,” continued the Blessed One, “imagine that all beings were endowed with the mass of merit in possession of this previously mentioned being and that some persons cut the limbs, gouged the eyes, and chopped the ears, noses, hands, and feet of all the living beings. Your Majesty, what do you think? What amount of nonvirtuous, evil actions would such persons generate?”
King Bimbisāra shed tears and remained silent.
The Blessed One insisted, “Answer this question, Your Majesty, answer this question!”
Weeping, the great king Bimbisāra answered, “Respected Blessed One, the persons who would cut the limbs, gouge the eyes, and chop the ears, nose, hands, and feet of a single one of those meritorious sentient beings would generate an uncountable, limitless, unfathomable, and incomparable amount of nonvirtuous, evil actions, so there is no need to speak of what would happen if one were to cut the limbs, gouge the eyes, and chop the ears, noses, hands, and feet of all those meritorious sentient beings!”
“Your Majesty,” continued the Blessed One,[F.101.b] “whether the Thus-Gone One is alive or has passed into nirvāṇa, now and in the future, until the last five hundred years when the sacred Dharma will be about to vanish, if members of the kṣatriya class remain indifferent toward householders and renunciates who steal and rob the resources, possessions, valuable belongings, offerings related to fields and houses, monastic compounds, parks, male and female servants, cattle, Dharma robes, alms, bedding, seats, medicine, and tools that have been dedicated to those who abide by the Dharma and who possess a wealth of qualities, and if they do not order those renunciate and householder thieves to be punished in all possible ways, those members of the kṣatriya class will generate much more nonvirtue. Just as it is for the members of the kṣatriya class, if those who have been appointed as authorities in villages, cities, towns, and countries remain indifferent and do not act against such thieves, all of them will also generate a much greater mass of nonvirtue.”
King Bimbisāra then asked, “Respected Blessed One, the king himself is heavily burdened, and the members of the kṣatriya class live with a great amount of carelessness. Nevertheless, respected Blessed One, if the king, while living carelessly, were to protect those persons who abide by the Dharma and stand up against the evil actions of sentient beings who steal the resources and possessions that have been dedicated to them, and if all the authorities—from those of villages to those of countries—also stand up against the evil actions of those who rob the resources and possessions that have been dedicated in that way,[F.102.a] what mass of merit will they generate?”
“Your Majesty,” said the Blessed One, “imagine that all beings were endowed with the mass of merit that I have described before and that they were thrown into a prison where they would be tormented by hunger and thirst. Imagine that some beings then appeared and freed all those meritorious beings from that prison and served them for a full hundred years with offerings of Dharma robes, alms, bedding, seats, medicine, and tools. Your Majesty, what do you think? Would those beings generate a lot of merit on that basis?”
“A lot of merit, respected Blessed One! Respected Well-Gone One, the mass of merit generated by those beings would be immeasurable, limitless, and unfathomable!”
“Your Majesty,” continued the Blessed One, “now and in the future, until the last five hundred years, if any member of the kṣatriya class or any regional authority acts against the evil actions of people who steal something that has been dedicated to those who abide by the Dharma and who possess a wealth of qualities, they will generate a much greater mass of merit than that.”
The king then asked, “Respected Blessed One, if not protecting a single monk who abides by the Dharma generates that amount of nonvirtue, does protecting a single one of them generate that same amount of merit?”
“Your Majesty,” replied the Blessed One, “I have not allowed the practice of having only a single individual, or two, or three, or four; instead, Your Majesty, for the purposes of the saṅgha in the four directions,[F.102.b] I have prescribed that in each temple or hermitage there should be at least five monks who abide by the Dharma. I have prescribed that those monks who gather swiftly from the four directions at the sound of the gong should share their resources, possessions, rooms, bedding, seats, food, beverages, medicine, and tools. Even if as many as a hundred thousand monks reside in a single temple or hermitage, I have also prescribed in those places the shared use of all those things—up to and including tools—to those monks who gather swiftly at the sound of the gong. I have prescribed such use to those who are detached, unfettered, and dispassionate, to those who do not sleep but exert themselves during the first and last parts of the night, to those who turn their backs to saṃsāra, to those who focus inwardly on nirvāṇa, to those who do not criticize others, to those who do not praise themselves, to those who are content, to those who engage in ascetic practices, to those who remain in seclusion, to those who engender diligence, to those who are settled in equipoise, and to those who engage in the applications of mindfulness.
“Your Majesty, such beings are present within the saṅgha of monks. Your Majesty, by giving away resources and possessions to those beings present within the saṅgha of monks, people generate limitless merit. Your Majesty, when five or more monks reside in a temple or a hermitage, people will acquire limitless merit in relation to such a saṅgha of monks when, at the sound of the gong, they offer resources to those monks who are disciplined, who observe pure discipline, who are apprehensive of the slightest wrongdoing, who teach and recite the discourses related to emptiness that were taught by the Thus-Gone One, who neither criticize others nor praise themselves,[F.103.a] who have abandoned envy and miserliness, who are affectionate toward all sentient beings, and who strive for liberation.
“Your Majesty, even if a saṅgha of monks consists of the minimum of five members, that saṅgha is referred to as an ocean-like saṅgha of monks as long as they observe pure discipline, are perfectly modest and humble, fear wrongdoing related to the next life, and exert themselves in ascetic practices and in the noble lineage. Since even such a saṅgha is said to help and benefit countless humans and liberate all beings from all their suffering, what need is there to mention a saṅgha of monks that consists of ten members or a hundred thousand members? Your Majesty, brāhmaṇas and great householders who are filled with faith will beat the gong in order to serve the saṅgha of monks. Your Majesty, regardless of whether there are few or many monks in that saṅgha who engage in negative actions and pretend to be spiritual practitioners, if there are just five monks in that congregation who abide by the Dharma and observe pure discipline and who are perfectly modest and humble, that saṅgha of monks will possess limitless qualities. That saṅgha is very deserving of generosity and deserves to be worshiped by all gods and humans. Therefore, Your Majesty, I entrust to your hands those monks who abide by the Dharma and who delight in the joy of the Dharma. If, for some reason, any householders or renunciates should threaten or harm them, do not let this happen but protect them!”[F.103.b][B2]
King Bimbisāra then asked, “Respected Blessed One, should monks with impaired discipline who engage in negative actions be allowed to reside within the saṅgha? Should they be allowed to use and avail themselves of the sacred Dharma robes, alms, bedding, seats, medicine, and tools?”
“Your Majesty,” replied the Blessed One, “imagine that one of your senior ministers or important officials, someone appointed by the king, a eunuch, a member of the kṣatriya class, a brāhmaṇa, or a householder were to transgress the laws of the government and commit crimes. Your Majesty, would you allow such a criminal to join your personal retinue during royal celebrations and festivals and enjoy him or herself, thus delighting and frolicking to his or her heart’s content?”
The king replied, “No, Respected Blessed One.”
“Similarly, Your Majesty,” continued the Blessed One, “such persons with impaired discipline who engage in negative actions, who are like a rotten tree, who pretend to be spiritual practitioners, and who pretend to observe pure conduct are harming all the blessed buddhas of the past, present, and future. They are not the Blessed One’s hearers—they have fallen under the influence of Māra. Those persons are following a degenerate path, and they will not be counted within the saṅgha of hearers in the future—they will not be able to enter it.[F.104.a] It is inappropriate for such people to consume even the husk of a sesame seed that has been dedicated to those monks who abide by the Dharma, so what need is there to speak of them residing within the saṅgha? Those persons will be rejected by the Dharma and Vinaya.”
King Bimbisāra then asked, “Respected Blessed One, what are the signs of behavior through which one knows that monks with impaired discipline who engage in negative actions are henceforth not worthy of remaining, residing, and living among monks who abide by the Dharma?”
“Your Majesty,” replied the Blessed One, “this is not something that can be known immediately by saying ‘These are the features through which their impaired discipline becomes apparent.’ Nevertheless, Your Majesty, the first of these signs is being disrespectful toward the Buddha as well as the Dharma, the Saṅgha, the preceptors, the teachers, and those who are exalted. It also involves renouncing the noble lineage, not delighting in spiritual contemplations, giving up modesty and humility, associating with householders, engaging in idle gossip, praising oneself, criticizing others, enjoying such behaviors, being caught in the trap of negative actions, following unwholesome paths, being arrogant, being haughty, being petty,24 being conceited, being rude, being a hypocrite, being deceitful, being a cunning spiritual practitioner, being like an indolent monk, talking with the wish to cause disharmony in the saṅgha of monks, delighting in gain, honor, and praise, and enjoying the pleasure of entertainment. However, as long as their impaired discipline has not become apparent, one cannot immediately identify such signs in the monks with impaired discipline who engage in negative actions.[F.104.b] It is when such monks who engage in negative actions take possession of offerings related to houses, fields, and monastic compounds, as well as male and female servants, elephants, horses, camels, donkeys, and sheep, that their impaired discipline becomes apparent. Due to this, those evil monks will be banished from the saṅgha of monks; they will not be allowed to remain and live there, since they have violated and lost their status as monks, and they will not be able to regain this status in the future.
“Your Majesty, it is better to reside in the dwelling places of outcastes than to reside with vile and greedy monks who are filled with aggression, who have no consideration for what is beneficial, who reject the afterlife, who lack compassion, who are like great pits filled with excrement, who follow the path of Māra, who harm gods and humans, who deceive all the sages of the three times, who extinguish the Dharma lamp of the lineage of the Three Jewels, who dry up the ocean of the Dharma, who create dissension among Dharma preachers, who deceive almsgivers and benefactors, who hurt monks that abide by the Dharma, and who disrupt the harmony of the Saṅgha. Through their attitude of greed, such evil monks turn the king away from the path that leads to the higher realms, and they will do the same to members of the kṣatriya class and to brāhmaṇas, vaiśyas, śūdras, men, women, boys, and girls. Instead they establish them on the three paths that lead to the lower realms.
“Your Majesty, behold the amount of distress that those evil monks will generate in gods and humans because of their greed! Your Majesty, the greedy monks and the monks who abide by the Dharma[F.105.a] and possess a wealth of qualities should therefore not reside together in the same monastic compound or the same temples. If they do reside together with those evil, haughty monks who have abandoned modesty and humility, the monks who abide by the Dharma should be loving and mindful in accordance with the Dharma. If those evil monks decide to leave those places, it is excellent, but if they do not, the monks who abide by the Dharma should then summon those members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who govern over those cities, towns, villages, countries, or mountain areas. If the members of the kṣatriya class or the brāhmaṇas, vaiśyas, or śūdras expel the evil and greedy monks from those places, the monks who abide by the Dharma should remain there. If it is the case that, for the sake of food, beverages, or gains, the members of the kṣatriya, brāhmaṇa, vaiśya, or śūdra classes should take the side of the evil and greedy monks, the monks who abide by the Dharma should not show any aggression, attachment, or pride. Instead, they should leave those places without saying a word and go live elsewhere in the wilderness, in forests, in hills, or on mountain slopes, where they should remain silent, withdraw into meditative seclusion, and practice correct mental activity.”
Once again, King Bimbisāra shed tears and exclaimed, “Respected Blessed One, the members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who, for the sake of food, beverages, or gains, take the side of the evil and greedy monks and let the monks who abide by the Dharma and possess a wealth of qualities leave their places are corrupt![F.105.b] Respected Well-Gone One, they are extremely corrupt! It will be hard for them to achieve a human life again; for those beings who circle in saṃsāra this is the last time to achieve a human life! Even though countless and innumerable blessed buddhas endowed with great compassion—as numerous as the grains of sand in the Ganges—will appear in the world, those sentient beings who do not listen respectfully to the words of the monks who abide by the Dharma will not be liberated from the lower realms or established in the higher realms. Instead, they will possess such negative actions!”
“Your Majesty,” said the Blessed One, “in the future, there will be members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who have strong faith in the monks who abide by the Dharma. They will build hermitages for them. In those temples and hermitages, they will also give offerings of houses and fields, male and female servants, and monastic compounds for their use and enjoyment. After they die, they will be born as members of the kṣatriya class who are like great sal trees, or in other states up to the gods of the sphere of neither perception nor nonperception. They will also be born within pure buddha realms where they will meet blessed buddhas, and before long those almsgivers and benefactors will awaken to unsurpassed and perfect buddhahood. They will support the monks who abide by the Dharma under my teachings.
“Your Majesty, imagine that one of your sons, siblings,[F.106.a] dignitaries, or senior officials were to engage in wrongdoing. Your Majesty, what do you think? While you partake in a variety of joys and pleasures during the celebrations and festivals that you, great king, offer, would that person be able to remain in front of you and feel happy and playful and experience different types of joy and pleasure?”
“No, respected Blessed One,” replied the king, “that person would dare not come in front of me, so there is no need to speak of him feeling happy and playful!”
“Similarly, Your Majesty,” continued the Blessed One, “if someone takes possession of male and female servants, offerings related to houses and fields, and everything else up to sheep, I am not the teacher of that person, and that person is not my hearer. That person harms all the perfect buddhas of the three times and does not deserve to reside, in accordance with the Dharma, in those places that have been dedicated to those who abide by the Dharma. All the members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who benefit those evil and greedy monks and do not make them leave those places also cause great harm to all the blessed buddhas of the three times. Though they may have performed many acts of generosity, after they die they will be born within the great Hell of Unceasing Torment. Therefore, Your Majesty, since they only consider their own benefit, one should not side with those evil and greedy monks. Why? Because they harm all the gods and humans;[F.106.b] they do not benefit them, they cause them to fall into error, and they destroy the lineage of the Three Jewels.
“Your Majesty, if members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class remain on the side of the teaching of the monks who abide by the Dharma, and if they do not side with evil monks, even if they have not performed acts of generosity, since they side with the Dharma they are sublime benefactors of all the blessed buddhas of the three times. Since they protect the sacred Dharma, they should be regarded as the sacred upholders of the sacred Dharma. After they die they will be born within pure buddha realms, and before long they will awaken to unsurpassed and perfect buddhahood. Therefore, Your Majesty, wholesome member of the kṣatriya class, I entrust to you and place in your hands the followers of the Dharma and its teachings. Until the last five hundred years, support my Dharma followers! Thereby, my Dharma way and the lineage of the Three Jewels will endure for a long time, and the gods and humans will be benefited and experience happiness.”
Then King Bimbisāra asked the Blessed One, “Respected Blessed One, what are the criteria for someone to be called an attendant?”
“Your Majesty,” replied the Blessed One, “I have authorized two types of monks to be attendants. What are those two? They are worthy ones who cultivate the eight aspects of liberation and monks in training who have entered the stream. Your Majesty, I have authorized those two types of monks to perform the function of attendants.”[F.107.a]
This concludes the chapter called “The Protection of the Sacred Dharma,” the first among the eleven chapters included in “The Quintessence of the Sun,” the Great Vehicle discourse of The Great Assembly.
When the Blessed One had begun this discourse with King Bimbisāra on how to protect all those monks who abide by the Dharma, in the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there was a world called Absence of Torment, where the thus-gone, worthy, perfect Buddha Campaka Color was residing, thriving, living well, and teaching the Dharma. In that buddha realm, the bodhisattva great being named Quintessence of the Sun’s Energy was sitting in the assembly of the blessed thus-gone Campaka Color in order to listen to the Dharma. At one point, as the bodhisattva great being Quintessence of the Sun’s Energy looked upward, he saw in the sky above that innumerable and countless bodhisattva great beings were departing from the east and proceeding toward the west. When he looked toward the west where those bodhisattva great beings were going, he saw a brilliant light. At that moment, he bowed down with his palms joined together in the direction of the Buddha Campaka Color and asked, “Respected Blessed One, I have seen in the sky above that innumerable and countless bodhisattva great beings are departing from the east and proceeding toward the west. I have also seen a brilliant light in the western direction. Why is this so?”[F.107.b]
The thus-gone Campaka Color replied to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, in the western direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, in a place ripe with the five degenerations, there is a buddha realm called Sahā, where the thus-gone, worthy, perfect Buddha Śākyamuni resides, thrives, and lives well. To ensure that the Dharma way and the lineage of the Three Jewels endure for a long time and that those who abide by the Dharma remain without interruption, he delivers to a great assembly Dharma teachings that are the gateways to the ascertainment of the three vehicles. He has gathered an assembly in that buddha realm of Sahā in order to destroy the domain of the māras, to cause them to lose their power, to raise the banner of the Dharma, and to ensure that the Dharma way endures for a long time. There, all the thus-gone ones have uttered the dhāraṇī mantra called jewel crest and then left after having engaged with that buddha realm. The thus-gone Śākyamuni has gathered a great assembly of bodhisattva great beings and great hearers. They possess the three eyes that are endowed with the four correct knowledges, and they display the sublime states. This retinue distinctly fills the earth and the sky of the buddha realm of Sahā, and it is insatiable with respect to the sacred Dharma teachings revealed by the thus-gone Śākyamuni.
“At one point, the thus-gone Śākyamuni, who is endowed with the most delightful voice, wished to explain the four means of attracting disciples, the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. So he formed the following wish:[F.108.a] ‘May all bodhisattva great beings who are practicing the six perfections within all the buddha realms of the ten directions—those who have reached emancipation over a hundred eons, who possess the eighteen unique qualities, who are not led astray by others, who have reached the level of nonregression, and who are experts in unobstructed wisdom—come to this buddha realm of Sahā! Once they have assembled here, may they employ their individual virtuous qualities and concentrations so that in this buddha realm this great earth may become highly favorable and nourishing and so that beings may be endowed with qualities, recall, diligence, and generosity—just as in other buddha realms!’
“This is why the bodhisattva great beings who have entered that buddha realm of Sahā are now sitting there absorbed in concentration in accordance with their own appropriate virtuous qualities, and this is why light is now radiating from the bodies of some of those meditators, as if from oil lamps. From the bodies of some of the others radiate light rays like the light emitted by many hundreds of thousands of suns and moons. The brilliant light emitted by the gathering of those numerous bodhisattva great beings is now pervading the buddha realm of Sahā. All those bodhisattva great beings who have arrived from all the buddha realms of the ten directions, none of whom had ever gone there before, arose from their absorptions and departed for the buddha realm of Sahā. Having arrived, they are now sitting cross-legged and revel in their individual concentrations. They pay homage to the thus-gone Śākyamuni and serve him, and they behold his great assembly. There, they also listen to the practice of the Dharma of The Quintessence of the Sun,[F.108.b] the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings.
“Noble son, since you have arisen from your absorption, you should, noble son, go to the Sahā world! Noble son, in that buddha realm of Sahā, sentient beings are bound by intense craving—they are referred to as those who have fallen into craving. In that buddha realm, women are unattractive and ugly, yet they are extremely conceited in terms of their appearance. They are smelly and unclean yet conceited due to their obsession with cleanliness. They are two-faced and lying yet proud of their pure conduct. They are stupid yet proud of their skills. They are miserly yet proudly consider themselves generous. They are unfaithful yet proudly consider themselves faithful. They are hypocritical and deceitful yet proudly consider themselves honest. They are envious yet proudly consider themselves free from envy. They are malicious yet proudly consider themselves loving. They create divisions yet proudly consider themselves harmonious. They have wrong views yet proudly consider their views to be correct. Even sacred beings who are great scholars, who possess magical powers, who revel in the higher perceptions, and who have trained in concentration can be overpowered by women in an instant. Through the faults of women, all their roots of virtue will be destroyed, and they will go to the lower realms and be born as hell beings.
“Noble son, if you would like to bring my words to the Sahā world in order to convey them to the thus-gone Śākyamuni, these words of mine will instill faith in the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas,[F.109.a] the dhāraṇī mantra that exhausts the karmic actions of sentient beings. For that I shall confer the dhāraṇī mantra that accords with the truth. It is powerful and very beneficial. It exhausts all forms of attachment associated with the desire realm, the form realm, and the formless realm as well as all forms of pride, special pride, and pride that thinks ‘I am.’ It exhausts all forms of longing, covetousness, excitement, and ignorance. It exhausts the views related to the transitory collection, all the extremist views, all doubts, all the views that consider discipline and disciplined conduct to be supreme, and all the views of permanence and nihilism, as well as all the views related to sentient beings, obscurations, living beings, persons, creators, feeling subjects, forms, sounds, smells, tastes, textures, great marvels, birth, and abiding. This acceptance that accords with the truth induces complete and genuine understanding of all the aggregates, from the aggregate of form up to the aggregate of consciousness. It induces complete and genuine understanding of all the faculties, from the eye faculty up to the mind faculty.[F.109.b] It induces genuine understanding and abandonment of all the aggregates, the elements, and the sense sources. It liberates from desire related to any phenomenon, and it reveals the complete happiness of emancipation.
“Why will I do so? Because in those lands there are sentient beings who are like blind creatures, who are completely dull, who are like sheep, and who are intoxicated by sensual desire. This acceptance that accords with the truth eliminates all the views of those sentient beings and provides them with inexhaustible enjoyment. This acceptance that accords with the truth is the steadfast treasure of the entire Dharma. It subjugates all māras and enemies by converting them to the inconceivable Dharma, and it destroys the domain of all the māras. Furthermore, noble son, this acceptance that accords with the truth annihilates the māras and defeats the nāgas. It delights the gods, it pleases the hearts of the yakṣas, it causes the asuras to run away, it frightens the garuḍas, it generates faith in the kinnaras, and it terrifies the mahoragas. It subjugates the enemies, it generates sincere faith in the members of the kṣatriya class, it attracts the brāhmaṇas, and it pleases the vaiśyas and the śūdras. It frees women from their desires, it engenders weariness in the scholars, it delights the spiritual practitioners, and it cures all diseases. It pacifies and eliminates all struggle, famine, untimely death, hostile armies, untimely storms, untimely rain and flooding, untimely hurricanes,[F.110.a] untimely warm weather, snow, and heat waves, and it softens and purifies all substances that are harsh, rough, and hard to touch. It expands direct perception,25 clarifies the way of the sacred Dharma, ensures that the lineage of the Three Jewels remains uninterrupted, and causes one to adhere to the teachings of the Buddha. It provides relief to those who are afraid of saṃsāra, generates the knowledge of exhaustion, causes one to realize the knowledge of the unborn, overcomes all the dense darkness of ignorance, and removes the burden of suffering.
syād yathedaṃ: vayevayaparivāre vāhevāhaparivāre pṛthave pṛthavāparivāre āve āva parivāre tejetejaparivāre mālemālaparivāre khagekhagaparivāri āloke āloka parivāre sthāmesthāmaparivāre rijerijaparivāre silesilaparivāre gamegamaparivāre āvopa avopaparivāre mālamalama lamalama rālarālama vijñānabhūtagrahe bhūtagrahāparivāre cakṣugrahaparivāre śotragrahe śotragrahāparivāre ghrāṇagrahe grāṇagrahāparivāre jihvāgrahe jihvāgrahāparivāre kāyagrahe kāyagrahāparivāre mangrahe mangrahāparivāre sparśagrahe sparśagrahāparivāre vedanāgrahe vedanāgrahāparivāre tṛṣṇāgraha tṛṣṇāgrahāparivāre upādānagrahe upādānagrahāparivāre bhāvagrahe bhāvagrahāparivāre jātigrahe jātigrahāparivāre jaramaraṇagrahe jaramaraṇagrahāparivāre duḥkhas antapānagrahe duḥkhas antapānagrahāparivāre ārapāradvijagrahe ārapāradvijagrahāparivāre avṛtavivṛtasya avaramupamasasya vegavini vṛti āryar asmi saṃvegaśānti svāhā.
“Noble son, with this practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas,[F.110.b] the dhāraṇī that exhausts the karmic actions of sentient beings, I will instill faith in others and confer upon them the acceptance that accords with the truth. Therefore, arise, and go to the buddha realm of Sahā! Present my words to the thus-gone Śākyamuni. Ask him if he has any ills or problems and whether he is healthy and well. Tell him, ‘In the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there is a world called Absence of Torment. In that buddha realm, the thus-gone Campaka Color resides, thrives, lives well, and teaches the Dharma. That thus-gone one has sent me here to ask these questions to the Blessed One: “Respected Blessed One, are you well and free from ills? Are the members of your retinue comfortable and in good health? Are they eager to listen to the sacred Dharma? Do they apply the Dharma in the way they hear it? Do they persevere in the Dharma? Do they abide by the Dharma? Are the domains of the māras and the nāgas subjugated in your buddha realm? Is this the domain of the Buddha alone? Are you turning the Dharma wheel without obstruction in this place?” For those who turn a wheel of non-Dharma in this buddha realm, the thus-gone Campaka Color instills faith by granting the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. He confers upon them this powerful and beneficial dhāraṇī mantra that accords with the truth. It exhausts all forms of attachment associated with the desire realm, the form realm,[F.111.a] and the formless realm. […]26 It overcomes all the dense darkness of ignorance, and it removes the burden of suffering.’ ”
The bodhisattva great being Quintessence of the Sun’s Energy then said, “Respected Blessed One, when I consider this beneficial acceptance that accords with the Dharma and is filled with qualities, I am utterly afraid to go to the buddha realm of Sahā! Why? Because I have just heard about that realm from the Blessed One, and I am now aware that in the buddha realm of Sahā sentient beings are predominantly under the influence of desire and like blind persons. There, the women are unattractive and ugly yet extremely conceited in terms of their appearance. […] Even sacred beings who are great scholars, who have trained in concentration, and who revel in the higher perceptions can be overpowered by women. Through the faults of women, all their roots of virtue will be destroyed, and they will go to the lower realms and be born as hell beings.”
The blessed thus-gone Campaka Color replied to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, you do not speak for your own sake, and you do not act for your own benefit. Noble son, you speak and act for the sake of all sentient beings. Noble son, who is the lay practitioner named Vimalakīrti who appears in the buddha realm of Sahā, within the retinue of the thus-gone Śākyamuni?[F.111.b] Is that not you?”
He remained silent.
“In that buddha realm and in countless trillions of buddha realms in between, I, the thus-gone Campaka Color, also sometimes manifest in the physical form of Brahmā to ripen beings. To ripen beings, I sometimes manifest in the physical form of Īśvara, of a spiritual practitioner, of Śakra, of a god, of the lord of the nāgas, of the lord of the asuras, of the lord of the garuḍas, of the lord of kinnaras, of the lord of humans, of a solitary buddha, of a hearer, of a member of the kṣatriya class, of a brāhmaṇa, of a householder, of a woman, of a boy, of a girl, of an animal, of a preta, and of a hell being.
“There are eighty thousand bodhisattva great beings in this retinue who are absorbed in attainment and arise from that state together with me. In this retinue, there are also some bodhisattvas whose minds are wavering and unsettled, and they strongly wish to behold the thus-gone Śākyamuni, to pay homage to him, to serve him, and to behold his great assembly. They also strongly wish to hear The Great Assembly from the thus-gone Śākyamuni.[F.112.a] However, those bodhisattvas only want to go there together with me. It would be improper if they were deceived by sensual desires there and if they were to go there and act in ways that make them unworthy to be my followers, so I will now speak for their benefit.”
The thus-gone Campaka Color then said to the bodhisattva Quintessence of the Sun’s Energy, “Noble son do not be afraid! Do not be afraid! Sacred being, I will confer upon you the dhāraṇī mantra called lotus of sunlight, through which one will develop intense aversion for the entire prison of the three realms; one will reach, perfect, and abide by the gateway of liberation, the absorption of the absence of marks; one will enter unwavering absorption; and one will thoroughly pass into nirvāṇa. This dhāraṇī mantra accomplishes all physical feelings and perceptions as well as the level of gaining control and liberation. It accomplishes the elimination of the ocean of saṃsāra and the removal of obstructions to the lineage of the Three Jewels. It accomplishes great love, great compassion, liberated insight, the subjugation of all māras and enemies, the knowledge of exhaustion, and the knowledge of the unborn, as well as enjoyment, life energy, peace, and lasting nirvāṇa.
“Noble son, all afflictions, such as desire, will diminish in those who listen one-pointedly to this sunlight dhāraṇī mantra, and after they die they will circle for seven lifetimes among the gods. There they will remember their former lives and will not be sullied by desires.[F.112.b] They will become sages among the gods, worthy to be worshiped by them. After they die, they will circle for seven lifetimes among the humans, without being sullied by desires. They will become sages among the humans, worthy to be revered and worshiped by all the gods and humans. Those who listen one-pointedly to this sunlight dhāraṇī mantra seven times will, after they die, be born seven times among the gods, as sages endowed with the five higher perceptions and worthy to be revered and worshiped by all the gods. Then, they will be born seven times among the humans, as sages endowed with the five higher perceptions and worthy to be revered and worshiped by the gods, the nāgas, the yakṣas, the asuras, the humans, and the nonhumans. Noble son, all the gods and goddesses who recite seven times this dhāraṇī mantra lotus of sunlight to gatherings of gods in the god realms and listen to it one-pointedly will disregard all the pleasures of the five senses and delight in concentration. In this world, if someone whispers it seven times in the ears of kings, of members of the kṣatriya class, or of brāhmaṇas, vaiśyas, or śūdras, and if they listen to it one-pointedly, they will all disregard all the pleasures of the five senses and delight in concentration. Noble son, a woman who listens to this dhāraṇī mantra lotus of sunlight and contemplates it or recites it for seven days without doing anything else will,[F.113.a] accordingly, experience a diminution of all her afflictions, such as desire. It will be the last time she is born with a female body, and she will not regress on the path to unsurpassed and perfect awakening. From then on, until she reaches unsurpassed parinirvāṇa, she will never again be born with a female body while circling in saṃsāra—unless she wishes to. Noble son, if people create a cooling balm by reciting this dhāraṇī mantra lotus of sunlight seven times, anoint great drums or conch shells with it, and then beat these drums or blow in these conch shells, the potency of the curses directed at humans will be annihilated anywhere the sound reaches. No torments related to medicines, envoys, words, mental activity, physical transformation, pretense, bondage, the body, or the heart will be experienced, and fruits will manifest without doing any work. Noble son, the dhāraṇī mantra lotus of sunlight thus possesses great miraculous powers.
tadyathā: siddhamate vilokamate eleketereṣe rūcisurūci buddhevibuddhe mahābuddhe unmadte unmadta pratiṣedhane ragadhuragadhuva pratiṣedhanebindu bindumate ciṭaciṭapratiṣedhani arkacandra adhe hatacid atihatanirmi hatakāmavege hatapaunabhaviraje hatac kṣusamate hatavitamabuddhe hatayāgre hatavisamāgre hatasumudracave hatavitamāraje hatatite hatadharmacacate hatadharmarāje hatavahurāje hatapavarjamati hataugharaśmi hatadharmasiddhi hatasarva upadhanajñājñājñā vijñājñājñā rivijñājñājña sarvamārgajñajñā eṣa antasaṁsāraduḥkhe svāhā.
“Noble son, remembering this dhāraṇī mantra that dries up all the rivers of desire and leads to the other shore of emancipation,[F.113.b] proceed to the Sahā world! Since you have already overcome all the demonic hooks of desire through your courage and heroic exertion with the objects, no one is able to sully your body or mind with the fetters of desire. So go to the buddha realm of Sahā and apply this dhāraṇī mantra as you have heard it! In that place, surely none of the billions of māras will be able to sully you with the stench of desire through the use of any mantras, medicines, or doctrines—just as no god or human can do so!”
At that moment, the bodhisattva great being Quintessence of the Sun’s Energy and all the other myriads of bodhisattvas and divine beings as well as the gods and humans exclaimed with amazement and astonishment, “The wisdom vision of the blessed buddhas and the level of mastery they have attained are amazing! They are truly amazing! We have never before heard this dhāraṇī mantra that completely destroys the torments of desire!”
Within the retinue, there were eighty-four thousand goddesses and girls who listened to this dhāraṇī mantra with reverence. As soon as they heard it their female genitals disappeared, they developed male genitals, and they all reached nonregression on the path to unsurpassed and perfect awakening.
The thus-gone Campaka Color then held up a garland of campaka flowers and said to the bodhisattva great being Quintessence of the Sun’s Energy, “O noble son, take this garland of campaka flowers along with the dhāraṇī mantra lotus of sunlight and the acceptance that accords with the truth.[F.114.a] Bring to that place those two dhāraṇīs which clear away desire like a flash of lightning, as well as the Dharma gateway. Once there, please convey my words to the thus-gone Śākyamuni and ask him if he has any ills or problems and whether he is healthy and well. Tell him ‘The thus-gone Campaka Color is inquiring whether you, respected Blessed One, are well and free from ills. Do the members of your retinue listen to you with respect? Are they eager for the Dharma? Do they abide by the Dharma? Do they persevere in the Dharma? That thus-gone one causes others to develop faith in those dhāraṇīs which clear away afflictions in all buddha regions, and in the Dharma gateway. He confers those powerful and beneficial dhāraṇī mantras—the Dharma gateways that clear away desire like a flash of lightning. They exhaust all forms of attachment associated with the desire realm and the form realm. […] They overcome all the dense darkness of ignorance, and they remove the burden of suffering.’ ” [B3]
The bodhisattva great being Quintessence of the Sun’s Energy replied, “Respected Blessed One, I shall do so!”
Also, at that moment, eighty thousand bodhisattvas exclaimed in unison, “Respected Blessed One, we also wish to behold the thus-gone Śākyamuni, pay homage to him, worship him, revere him, and behold his great assembly, so we also wish to go. From that thus-gone one we wish to hear The Great Assembly, the Dharma gateway that clears away afflictions in all the buddha regions!”
The thus-gone Campaka Color replied to them,[F.114.b] “Noble sons, in that case, all of you proceed together while assuming the appearance, look, hue, shape, and behavior of mahābrahmās!”
The Quintessence of the Sun is a long and heterogeneous sūtra in eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Jamyang Sun and Manju Sun, which helped make the work on this translation possible, is most gratefully acknowledged.
The Quintessence of the Sun, which belongs to the General Sūtra section of the Kangyur, is a long and heterogeneous sūtra containing eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.
With the exception of a short Sanskrit manuscript fragment found in Central Asia,1 no Sanskrit manuscript of the text appears to be extant. We do, however, have translations of the sūtra into both Chinese and Tibetan. The Chinese translation (Rizang fen 日藏分, Taishō 397-14) was translated in 585
The sūtra is quoted in Nāgārjuna’s Sūtrasamuccaya6 and in Tsongkhapa’s major work on the stages of spiritual progress, the lam rim chen mo.7 In terms of modern scholarship, the French scholar Sylvain Lévi includes translations from the Chinese of three long passages of the sūtra in an influential essay that investigates connections between Indian Buddhism and Central Asia.8 Bill Mak and Jeffrey Kotyk discuss some of the astrological elements contained in the sūtra in publications that focus on Buddhist astral science in China and its relationships with India.9 A passage of the text has also been translated by Jonathan Silk in his study of administrative roles in Indian Buddhist monasticism.10
In the Chinese canon, The Quintessence of the Sun is included in the Mahāsannipāta (Tib. ’dus pa chen po), also called the Mahāvaipulya (Tib. shin tu rgyas pa chen po’i sde), a massive collection of seventeen Mahāyāna sūtras. According to Jens Braarvig, who presents a detailed textual history of this collection in his doctoral thesis on the Akṣayamatinirdeśasūtra,11 the term mahāsannipāta can be understood to refer to both this great collection of sūtras and the great assembly of monks and bodhisattvas present around the Buddha when those teachings were given.12 The Mahāsannipāta, preserved in its entirety in the Chinese canon, is a group of rather loosely related texts. Although these texts vary in terms of doctrine and form, they do show greater homogeneity than other scriptural collections such as the Ratnakūṭa. Braarvig argues that the first twelve sūtras in this collection must have been part of an Indic version of the collection,13 and that this collection probably predates the versions of texts from the collection that circulated as independent Sanskrit manuscripts or were translated into Tibetan and added to the Tibetan canon as independent texts. A few sūtras of the Mahāsannipāta are indeed available in Sanskrit (mostly in fragmentary forms) and in Tibetan, but only as independent texts. It appears that this collection did not receive the same level of attention in India as other large collections like the Ratnakūṭa and the Buddhāvataṃsaka. On the other hand, it is obvious that the Mahāsannipāta played an important role in some of the Chinese and Central Asian kingdoms along the Silk Road. It is, for example, praised in The Book of Zambasta, an important Khotanese Buddhist poem from the eighth century, along with the Prajñāpāramitā and the Buddhāvataṃsaka. According to Braarvig, the Chinese translation of the Mahāsannipāta was initially compiled during the second or third century, at the earliest during the first. The collection that is extant today (Taishō 397) was compiled in 586
There is some evidence suggesting that this sūtra, or at least parts of it, may have been composed in Central Asia.15 Its last chapter contains a list of twenty sacred sites blessed by the presence of holy beings. Less than half of the sites mentioned in this chapter are located in India, and many are Central Asian. This geographical list clearly reflects the propagation of Buddhism from India to China along the route of the pilgrims. The sacred location given the most attention in this text is situated in the land of Khaṣa, another name for the site of what would become the city-state of Khotan, which existed during the first millennium
The connection between The Quintessence of the Sun and Central Asia is further confirmed by one of the astronomical measurements contained in the text, which places the user of that measurement in the northern or northwestern frontier of India.19 Also, the only extant Sanskrit manuscript fragment of the sūtra was found in Central Asia. It is a fragment of the astrological section of the text that, according to Rudolf Hoernle, was composed in a mixed dialect that is very corrupt and whose meaning is sometimes obscure.20 Due to the complex and obscure nature of this astrological section, we have not attempted a rendering of it into English. Instead, we are hoping that future scholars may be able to produce a reliable study and translation of this section that can be added to this translation. We have indicated in the notes the relevant section, where thirty-two folios have been left untranslated.
[F.91.b][B1]Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was residing in the Veṇuvana at the Kalandakanivāpa near Rājagṛha, surrounded and attended by an innumerable, limitless, and indescribable number of bodhisattva great beings who had arrived from countless other buddha realms of the ten directions. He was also surrounded and attended by an innumerable, limitless, and indescribable number of great hearers who had gathered there from different buddha realms of the ten directions. In the same way, an innumerable, limitless, and indescribable number of other beings who had arrived there from the various buddha realms of the ten directions—Śakra, Lord Brahmā, the rulers of the gods, the rulers of the nāgas, the rulers of the yakṣas, the rulers of the gandharvas, the rulers of the asuras, the rulers of the garuḍas, the rulers of the kinnaras, and the rulers of the mahoragas—filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā. There also arrived an innumerable and limitless number of different gods from the desire and form realms, of nāgas, yakṣas, and rākṣasas, and of asuras, garuḍas, kinnaras, and mahoragas. Sitting in silence, they looked up at the Blessed One as he revealed how bodhisattva conduct quickly brings perfection and manifests like space and as he gave teachings on the mindfulness of breathing, which is the gateway to immortality, and the sublime states.[F.92.a] They filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā.
Still not satisfied by the teachings of the Blessed One’s Dharma rain, they remained with their palms joined together, staring at the Blessed One. They beheld him like sick persons seeing the doctor, or like beings engulfed in darkness seeing a source of light, or like beings carried off by a river looking at the riverbank, or like afflicted beings looking at a refuge from their suffering. In that way, filling all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā, the bodhisattva great beings and the hearers as well as Lord Śakra and everyone else up to the lords of the mahoragas, the different gods from the desire and form realms, and the various humans and nonhuman beings were sitting silently with their palms joined together, looking at the Blessed One, the righteous King of the Dharma.
Present at that time was a mahābrahmā named Glorious Blazing Lotus. He had generated roots of virtue under many buddhas and would no longer regress on the path to unsurpassed and perfect awakening. He had also thoroughly trained in love by observing phenomena. This mahābrahmā Glorious Blazing Lotus then stood up, draped his shawl over one shoulder, and knelt on his right knee. Bowing down with his palms joined together in the direction of the Blessed One, with these verses he supplicated him to expound the Dharma:
The Blessed One replied to the mahābrahmā Glorious Blazing Lotus:
At that moment, all the beings present throughout the entire buddha realm of Sahā thought, “Alas, the Thus-Gone One will now give a hearers’ discourse. He will not give a discourse related to the Great Vehicle!”
All the bodhisattvas thought to themselves,[F.93.b] “O, the Thus-Gone One wishes us to withdraw into meditative seclusion, to ensure that we subsist on the earth in this buddha realm; to ensure that the way of the Dharma remains for a long time into the future; to ensure that the lineage of the Three Jewels remains uninterrupted in this buddha realm; to ensure that in the future the gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans who lack faith generate faith; to ensure that those among them who have faith develop it further and further; to ensure that those beings who strive for the Dharma, who abide by the Dharma, who possess a wealth of qualities, and who are endowed with the scent of discipline gain happiness, remain free from harm, and perfect the happiness of emancipation; to ensure that, by all means, this buddha realm becomes saturated with qualities; to ensure that all the other buddha realms of the ten directions are also worthy of such a saturation; and to ensure that the masters receive reverence and respect. O, we must now fulfill the wish of the Thus-Gone One! We must ensure that we all sit cross-legged upon this earth and abide by our various individual acceptances, dhāraṇīs, absorptions, and practices replete with the most excellent aspects!”
Then all the bodhisattva great beings who had reached emancipation over the course of a hundred eons, who had reached the ten levels, who abided by the acceptance of the unborn nature of phenomena, who were endowed with the eighteen unique qualities of the buddhas and were skilled in the wisdom that does not depend upon anything else, and who had reached fearlessness sat cross-legged upon the earth, and thus they settled within their individual acceptances,[F.94.a] dhāraṇīs, and absorptions replete with the most excellent aspects.
At that moment, in accordance with the strength of that merit and through the power of that concordant cause, light started to radiate from the bodies of those great bodhisattvas who were settled in equipoise and from the bodies of those great bodhisattvas who were absorbed in concentration. Those lights were like the light of lamps. Some of those lights were equal to the light emitted by shooting stars; some were equal to the light emitted by Śakra, some were equal to the light emitted by Brahmā, the lord of the Sahā world, and some were equal to the light emitted by the moon. Some were equal to the light emitted by the sun, some were equal to the light emitted by two suns, some were equal to the light emitted by three suns, some were equal to the light emitted by five suns, and some were equal to the light emitted by a thousand suns. From the bodies of some of those bodhisattvas radiated light equal to the light emitted by a trillion suns. This far-reaching, brilliant light, which had never been seen or heard of before anywhere in this entire buddha realm of Sahā, pervaded the world. From their bodies radiated a light that brought the most supreme form of bliss to the bodies and minds of sentient beings and provided delight and satisfaction. This light completely pacified all diseases, completely pacified all unwholesome views, completely pacified all kinds of physical depravity, completely pacified all types of hunger and thirst, completely pacified all desires, and completely pacified all forms of aggression, fear, affliction, and bondage. In this buddha realm, this light completely pacified all the fears associated with the suffering experienced in the prison of the three realms.
At that time, all those sentient beings—who were inclined toward the Buddha and the Dharma and skilled in delighting in the qualities of the Saṅgha—were seated in this buddha realm.[F.94.b] At the same time, this buddha realm became visible, in a radiant, clear, and brilliant manner, from as many buddha realms in the ten directions as there are grains of sand in the Ganges—whether those realms were empty of buddhas or not, whether they were pure or impure. This buddha realm had the radiance, clarity, and brilliance of a hundred thousand moons rising in the darkness of the night. In that way, this buddha realm of Sahā appeared in the most radiant, clear, and brilliant manner in buddha realms of the ten directions as numerous as the grains of sand in the Ganges—whether those realms were empty of buddhas or not, whether they were pure or impure.
Then, through the power of the Buddha, all bodhisattva great beings present in those different buddha realms who had reached emancipation over the course of a hundred eons, who were endowed with the eighteen unique qualities of the buddhas and skilled in the wisdom that does not depend on anything else, and who had reached fearlessness departed from those places, entered this buddha realm in a single instant of thought, and sat cross-legged upon the earth in their respective ways of abiding. The exact same lights radiated from the bodies of each of those beings who exerted themselves in virtuous endeavors, who had developed the power of virtue, and who were endowed with the causes and conditions of fearlessness.
Surrounded by his saṅgha of monks, the Blessed One then said to the great hearers, “Look at the power of the domain of concentration! Having used their blessings to overpower the domains of all the māras and nāgas, all the thus-gone ones of the past engaged with this entire buddha realm of Sahā to ensure that the way of the Dharma and the lineage of the Three Jewels remain uninterrupted and illuminated here.[F.95.a] Similarly, a countless and limitless number of bodhisattva great beings—as numerous as the grains of sand in the Ganges—who revel in the domains of concentration and higher perception are now engaging with this great earth in this buddha realm of Sahā to ensure that the Dharma way remains for a long time and is illuminated; to ensure that the gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans who lack faith develop faith; to ensure that those among them who have faith develop it further and further; to ensure that sentient beings who strive for the Dharma, abide by the Dharma, possess a wealth of qualities, and have developed control over their minds experience happiness and remain free from harm; to ensure that my teachings do not vanish; and to perfect the happiness of emancipation. The bodhisattva great beings are thus reveling in the domains of concentration to bless those goals. In the places where these bodhisattva great beings revel in the domains of concentration, sentient beings who are afraid of saṃsāra’s suffering and wish for nirvāṇa will, now and after I pass away in the future, order the construction of stūpas and build buddha shrines, buddha statues, or repositories for the Dharma. Alternatively, in those places they will write down my teachings in books and carry this Dharma body of mine. In those places they will also engage in different forms of worship and offer a variety of precious substances such as gold, silver, beryl, crystals,[F.95.b] red pearls, emeralds, white corals, jewels, pearls, gemstones, conch shells, moonstones, corals, silken clothes, bells, silk brocades, high-quality cotton fabrics, fine cloths from Vārāṇasī, padded cushions, carpets, parasols, banners, flags, Dharma robes, necklaces, bracelets, perfumes, flowers, incense, and music, and they will express intense veneration, respect, devotion, and reverence.”
At that moment, the Blessed One joined his palms and his ten fingers together and continued: “I will then accept their offerings. In accordance with their inclinations, all those sentient beings will practice the three vehicles in order to reach the level of nonregression. In some lands, they will arrange temples, dwelling places, walking paths, hermitages, parks, and monastic compounds. Alternatively, they will perform or cause others to perform various acts of worship and veneration toward the followers of the hearers’ Dharma by offering Dharma robes, alms, bedding, seats, medicine, and tools. In those temples, walking paths, and hermitages, they will respectfully listen to the Dharma, engage in exegetical discussions about it, and read the scriptures. In those temples, walking paths, and other such places, they will also offer various types of gifts such as offerings stemming from the fields, households, and monastic compounds as well as male and female servants, elephants, horses, camels, oxen, buffaloes, donkeys, and other types of cattle and a variety of containers.[F.96.a] They will dedicate various bedding and seat articles for the use of my hearers who abide by the Dharma, so that they may attain mental ornaments, mental tools, an assembly of practices, and the supreme happiness of emancipation. They will, now and in the future, offer various types of gifts to benefit my teachings. I will rejoice in and accept all those meritorious deeds manifested through the generosity of those sentient beings, to ensure that they are certain to experience a great result. All those beings will then avoid falling into error and will certainly abandon the three lower realms. Then, in accordance with their inclinations, they will reach the level of nonregression by practicing the three vehicles. As long as they continue in cyclic existence, those beings will never be separated from the two types of enjoyments—the enjoyment of the Dharma and material enjoyment.
“Now and in the future, whether in mountains, in jungles, under great trees, in the wilderness, or in the woods, there will be monks, nuns, and male and female lay practitioners who strive for liberation, abide by the Dharma, speak few words, observe silence, withdraw into meditative seclusion, engage in proper mental activity, and act in wholesome ways. There will also be gods, nāgas, and yakṣas. For the sake of discipline, monks, look at the power of the domain of concentration! Having overpowered the domains of all the māras and nāgas, the thus-gone ones of the past who resided, thrived, and lived well engaged with this buddha realm of Sahā to ensure that the way of the Dharma remains for a long time[F.96.b] and that the lineage of the Three Jewels remains uninterrupted. Now, a countless and limitless number of bodhisattva great beings have arrived in my buddha realm from other buddha realms of the ten directions as numerous as the grains of sand in the Ganges in order to ask questions, behold me, pay homage to me, worship me, honor me, and hear about the practices of the bodhisattvas who abide by the Dharma and who are endowed with the eye of space and the four correct knowledges. Since they are close to my heart, those bodhisattva great beings are sitting on this earth in states of concentration in order to ensure that the way of the Dharma remains for a long time and that the lineage of the Three Jewels remains uninterrupted; they are engaging with this buddha realm in order to subjugate the domains of the māras out of affection for those sentient beings who are afraid of cyclic existence and exert themselves in generosity.
“Now and in the future, as long as my teaching and the sacred Dharma, or even a reflection of the sacred Dharma, remain, should immoral monks who engage in negative actions make use of things that have been dedicated to monks who abide by the Dharma—even just a single leaf, fruit, or flower coming from any house, monastic compound, or field or, likewise, any male or female servant—such fools will encounter misfortune and trouble.
“They will experience four types of harm. What are the four? (1) Great infamy related to them will spread in the ten directions. (2) They will soon be separated from their dear and beloved friends, relatives, kin, preceptors, teachers, and attendants. (3) They will suffer from severe and long-lasting diseases.[F.97.a] (4) Their Dharma robes and alms bowls will be taken away from them by the five great dangers. What are the five? They are (1) kings, (2) thieves, (3) fire, (4) water, and (5) the hostile confiscation of one’s property.
In their next lives, four undesirable consequences will quickly manifest for such beings. What are the four? (1) After their bodies disintegrate, they will be born within the terrible great hells. (2) When, in a rare combination of circumstances and after a long time has passed, they finally pass away and leave the hell realms, they will be born in a dry and barren wilderness as blind animals or pretas without arms and legs, and for many hundreds of thousands of years they will experience the suffering of the intense torments caused by hunger and thirst. (3) When, in a rare combination of circumstances and after a long time has passed, they then pass away and transmigrate, they will be born for many hundreds of thousands of years as blind poisonous snakes that feed on dust. (4) When, in a rare combination of circumstances and after a long time has passed, they finally pass away and are born among humans, they will achieve the human condition within empty buddha realms ripe with the five degenerations. They will be stupid and ugly, their eyes, arms, and legs will be impaired, and they will crave dog food and feed on excrement. They will sleep in filthy swamps and rubbish heaps and spend their lives in the wilderness, in barren lands, and on highways. Then, after they pass away, they will again be born within the hell realms.
“Why will they experience such severe undesirable consequences? Because those monks who engage in negative actions steal and use for their own personal enjoyment the houses, fields, monastic compounds, male and female servants, and cattle that have been dedicated to those who abide by the Dharma.[F.97.b] By doing so, those monks who engage in negative actions are exerting themselves to eliminate, destroy, interrupt, and weaken the amazing and marvelous Dharma way of all the blessed buddhas who have appeared. Similarly, they put effort into eliminating, destroying, interrupting, and weakening the lineage of the Three Jewels. Why is it so? Because there are many on the side of virtue and because the Dharma way, as well as the lineage of the Three Jewels, blossoms due to the side of virtue. This is the reason why such severe ripening of undesirable circumstances will manifest to them.”
At that moment, the elder Gayākāśyapa started to shed tears and said, “Respected Blessed One, it would be permissible to remain unchanged even after achieving a human birth, but that is not the case if one engages in evil behavior for the sake of food and drink after becoming a renunciate!”
The Blessed One replied, “Thus it is, Mahāgayākāśyapa! Just as you have said, it would be better for beings to remain in the hell realms and exhaust their previous actions than for them to misbehave like that. Yet, there are some fools who have obtained a human birth, which is so hard to find, and received the vows, which are also so hard to obtain, pertaining to going forth and becoming fully ordained monks under the well-spoken Dharma and Vinaya. These are amazing and marvelous conditions that lead to the exhaustion of all suffering and bring an end to all defilements, yet those fools will entertain thoughts about nonvirtuous practices that will instead cause them to be disrespected and go without food and drink.[F.98.a] Due to the strength of their erudition or due to the influence of remaining in households, those monks who engage in negative actions will then steal and misappropriate the resources and possessions—houses, fields, monastic compounds, parks, male and female servants, and cattle—that have otherwise been dedicated to support the side of virtue by faithful members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who have all donated this to be used by monks that abide by the Dharma and possess a wealth of qualities. Such will be the evil behavior of those fools.”
At this point King Bimbisāra asked the Blessed One, “Respected Blessed One, if such undesirable consequences are experienced by ordained monks who steal and use for themselves the resources and possessions that have been dedicated to monks who abide by the Dharma and possess a wealth of qualities, what analogy would illustrate the mass of nonvirtue generated by householders who steal and use for themselves the resources and possessions that have been dedicated to monks who abide by the Dharma?”
The Blessed One replied, “Tell me, Your Majesty, what is the point of your question?”
“Respected Blessed One, I22 donate resources and possessions to those monks who abide by the Dharma and who possess a wealth of qualities—I do not steal them. However, in the future, there will be members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who lack faith and are not afraid of the afterlife. They will steal and use for themselves the resources and possessions that have been dedicated to monks who abide by the Dharma and possess a wealth of qualities. What troubles will they experience?”
“Your Majesty,” replied the Blessed One,[F.98.b] “If I were to describe the misfortunes that will be experienced by those oxen-like beings—whether from the kṣatriya class, the brāhmaṇa class, the vaiśya class, or the śūdra class—who steal and use for themselves the resources and possessions that have been dedicated to those who abide by the Dharma and possess a wealth of qualities, they would reject and disbelieve my words whenever they have the opportunity to hear my teachings. Those beings will experience two types of harm stemming from great terrors that cause ruin.”
King Bimbisāra requested the Blessed One a second time, “Blessed One, please instruct us! Well-Gone One, please instruct us! Respected Blessed One, there will be members of respectable family lineages—from members of the kṣatriya class to śūdras—who are afraid of the afterlife and genuinely uphold and consider the excellent teachings of the Blessed One’s well-spoken Dharma and Vinaya. Blessed One, upon hearing the teachings that stem from the activity of your speech, they will, with utmost strength and diligence, consider and protect the well-spoken teachings of the Victor. They will worship, look after, and protect those who correctly follow these teachings, who abide by the Dharma, and who possess a wealth of qualities. They will not steal from householders or from those who have gone forth. However, respected Blessed One, what troubles will be experienced by those householders who steal and use for themselves the resources and possessions of those who abide by the Dharma?”
“Your Majesty,” replied the Blessed One, “If I were to describe the misfortunes that will be experienced in the future by those oxen-like beings—[F.99.a] from members of the kṣatriya class to śūdras—who steal and use for themselves the resources and possessions that have been dedicated to those who abide by the Dharma and possess a wealth of qualities, they would reject and disbelieve my words whenever they have the opportunity to hear my teachings. Those beings will experience two types of harm stemming from great terrors that cause ruin.”
King Bimbisāra spoke a third time to the Blessed One: “Blessed One, please instruct us! Well-Gone One, please instruct us! Respected Blessed One, there will be members of respectable family lineages—from members of the kṣatriya class to śūdras—who are afraid of the afterlife and genuinely uphold and consider the excellent teachings of the Blessed One’s Dharma and Vinaya. Having heard the teachings that stem from the activity of the Blessed One’s speech, they will, with utmost strength and diligence, consider the well-spoken teachings of the Victor, and they will worship, look after, and protect those who correctly follow these teachings, abide by the Dharma, and possess a wealth of qualities. They will not steal from householders or from those who have gone forth, and they will not steal the resources and possessions of those who abide by the Dharma.”
The Blessed One exclaimed, “Excellent, Your Majesty, excellent! Your eloquence is excellent! Your Majesty, in the future, there will be members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who steal and rob the offerings related to the houses, fields, monastic compounds, and parks as well as the male and female servants, the bedding,[F.99.b] the seats, the medicine, the tools, and the cattle that have been dedicated to those who abide by the Dharma. All those beings—from the members of the kṣatriya class to śūdras—will soon experience twenty undesirable consequences in their present life. What are the twenty?23 (1) They will be abandoned by the gods. (2) Their infamy will resound in all the cardinal and intermediate directions. (3) They will be abandoned by their friends and kin. (4) They will have a lot of enemies. (5) Their wealth and valuables will deteriorate. (6) They will have a lot of distractions. (7) Their limbs will be impaired. (8) They will suffer from insomnia. (9) They will constantly be tormented by craving. (10) They will be poisoned by what they eat and drink. (11) They will quickly be separated from their dear and loved ones. (12) They will continuously fight with others. (13) Their fathers, mothers, siblings, spouses, daughters, and male and female servants will not follow their instructions. (14) All their secret mantras, secret riches, secret retinues, and secret possessions will be revealed. (15) Their possessions will be squandered by the five terrors, such as the hostile confiscation of one’s property. (16) They will quickly be struck by severe diseases. (17) They will be without doctors and attendants and will experience the suffering of their flesh and blood drying out. (18) They will die in their excrement and urine. Your Majesty, those are the twenty undesirable consequences that those beings will quickly experience.
“After they die, those who steal and use for themselves the resources, possessions, and valuables that have been dedicated to the monks who abide by the Dharma[F.100.a] will be born in the great Hell of Unceasing Torment. There, for a lifetime stretching over eons, they will drink molten iron and copper, eat lumps of iron, and experience a variety of intense and unbearable harms while having to use clothes, resources, and belongings made of fire. Once the eons of their lifespans are exhausted, they will pass away and be born on paths within a dry and barren wilderness, with the general fortune of pretas with impaired legs, arms, and eyes. There, scorching winds blowing from the four directions will torture them, and they will experience torment and agony on razor-like grounds. They will undergo those types of suffering for many hundreds of thousands of years. When, in a rare combination of circumstances, they pass away and transmigrate, they will then be born within the great oceans as creatures with oblong shapes and bodies that measure a hundred leagues. Due to their previous actions, the water surrounding them will be red like molten copper for leagues. In those waters, they will experience the harms of the hell realms for many hundreds of thousands of years. Then, after they pass away, they will be miraculously born into a vast wilderness as creatures with oblong shapes as large as mountains. They will be burned by scorching winds blowing from the four directions, and wild beasts and birds will come to feed on them. If, in a rare combination of circumstances, they pass away and transmigrate, they will then be born into the great hells. Then, after passing away, they will experience such great misfortunes again and again. Considering their condition thoroughly, even if, in a rare combination of circumstances, they are then born with the general fortune of humans, they will be born blind in miserable circumstances, in buddha realms ripe with the five degenerations.[F.100.b] Your Majesty, such are the misfortunes that will be experienced by those who steal the resources, possessions, and valuables that have been dedicated to those who abide by the Dharma.”
At that moment, King Bimbisāra shed tears and said, “Respected Blessed One, such beings will surely have to remain in the hell realms, but how can they achieve a human condition and then engage in such severe nonvirtuous acts while they are humans?”
“Your Majesty,” replied the Blessed One, “now and in the future, people will put their trust in you members of the kṣatriya class who abide by the Dharma, so look after them and protect them! You must by all means punish, in accordance with the Dharma, the renunciates or householders who steal the resources, possessions, and valuable belongings that have been dedicated to the monks who abide by the Dharma!”
“Respected Blessed One,” said the king, “if the king does not by all means punish, in accordance with the Dharma, those householders and renunciates who steal the resources, possessions, and valuable belongings that have been dedicated to the monks who abide by the Dharma, and if he remains indifferent toward them, what mass of nonvirtue would that member of the kṣatriya class generate?”
“Your Majesty,” replied the Blessed One, “if a single being were endowed with the entire mass of virtue of all sentient beings, including the hearers and solitary buddhas but not the thus-gone ones, would that sentient being be much more exalted than all the hearers and solitary buddhas,[F.101.a] and would they possess much greater merit?”
The king answered, “Respected Blessed One, that is correct! Respected Blessed One, that being would be much more exalted! Among all the living beings, there are not many who possess much greater merit than all the hearers and solitary buddhas.”
“Your Majesty,” continued the Blessed One, “imagine that all beings were endowed with the mass of merit in possession of this previously mentioned being and that some persons cut the limbs, gouged the eyes, and chopped the ears, noses, hands, and feet of all the living beings. Your Majesty, what do you think? What amount of nonvirtuous, evil actions would such persons generate?”
King Bimbisāra shed tears and remained silent.
The Blessed One insisted, “Answer this question, Your Majesty, answer this question!”
Weeping, the great king Bimbisāra answered, “Respected Blessed One, the persons who would cut the limbs, gouge the eyes, and chop the ears, nose, hands, and feet of a single one of those meritorious sentient beings would generate an uncountable, limitless, unfathomable, and incomparable amount of nonvirtuous, evil actions, so there is no need to speak of what would happen if one were to cut the limbs, gouge the eyes, and chop the ears, noses, hands, and feet of all those meritorious sentient beings!”
“Your Majesty,” continued the Blessed One,[F.101.b] “whether the Thus-Gone One is alive or has passed into nirvāṇa, now and in the future, until the last five hundred years when the sacred Dharma will be about to vanish, if members of the kṣatriya class remain indifferent toward householders and renunciates who steal and rob the resources, possessions, valuable belongings, offerings related to fields and houses, monastic compounds, parks, male and female servants, cattle, Dharma robes, alms, bedding, seats, medicine, and tools that have been dedicated to those who abide by the Dharma and who possess a wealth of qualities, and if they do not order those renunciate and householder thieves to be punished in all possible ways, those members of the kṣatriya class will generate much more nonvirtue. Just as it is for the members of the kṣatriya class, if those who have been appointed as authorities in villages, cities, towns, and countries remain indifferent and do not act against such thieves, all of them will also generate a much greater mass of nonvirtue.”
King Bimbisāra then asked, “Respected Blessed One, the king himself is heavily burdened, and the members of the kṣatriya class live with a great amount of carelessness. Nevertheless, respected Blessed One, if the king, while living carelessly, were to protect those persons who abide by the Dharma and stand up against the evil actions of sentient beings who steal the resources and possessions that have been dedicated to them, and if all the authorities—from those of villages to those of countries—also stand up against the evil actions of those who rob the resources and possessions that have been dedicated in that way,[F.102.a] what mass of merit will they generate?”
“Your Majesty,” said the Blessed One, “imagine that all beings were endowed with the mass of merit that I have described before and that they were thrown into a prison where they would be tormented by hunger and thirst. Imagine that some beings then appeared and freed all those meritorious beings from that prison and served them for a full hundred years with offerings of Dharma robes, alms, bedding, seats, medicine, and tools. Your Majesty, what do you think? Would those beings generate a lot of merit on that basis?”
“A lot of merit, respected Blessed One! Respected Well-Gone One, the mass of merit generated by those beings would be immeasurable, limitless, and unfathomable!”
“Your Majesty,” continued the Blessed One, “now and in the future, until the last five hundred years, if any member of the kṣatriya class or any regional authority acts against the evil actions of people who steal something that has been dedicated to those who abide by the Dharma and who possess a wealth of qualities, they will generate a much greater mass of merit than that.”
The king then asked, “Respected Blessed One, if not protecting a single monk who abides by the Dharma generates that amount of nonvirtue, does protecting a single one of them generate that same amount of merit?”
“Your Majesty,” replied the Blessed One, “I have not allowed the practice of having only a single individual, or two, or three, or four; instead, Your Majesty, for the purposes of the saṅgha in the four directions,[F.102.b] I have prescribed that in each temple or hermitage there should be at least five monks who abide by the Dharma. I have prescribed that those monks who gather swiftly from the four directions at the sound of the gong should share their resources, possessions, rooms, bedding, seats, food, beverages, medicine, and tools. Even if as many as a hundred thousand monks reside in a single temple or hermitage, I have also prescribed in those places the shared use of all those things—up to and including tools—to those monks who gather swiftly at the sound of the gong. I have prescribed such use to those who are detached, unfettered, and dispassionate, to those who do not sleep but exert themselves during the first and last parts of the night, to those who turn their backs to saṃsāra, to those who focus inwardly on nirvāṇa, to those who do not criticize others, to those who do not praise themselves, to those who are content, to those who engage in ascetic practices, to those who remain in seclusion, to those who engender diligence, to those who are settled in equipoise, and to those who engage in the applications of mindfulness.
“Your Majesty, such beings are present within the saṅgha of monks. Your Majesty, by giving away resources and possessions to those beings present within the saṅgha of monks, people generate limitless merit. Your Majesty, when five or more monks reside in a temple or a hermitage, people will acquire limitless merit in relation to such a saṅgha of monks when, at the sound of the gong, they offer resources to those monks who are disciplined, who observe pure discipline, who are apprehensive of the slightest wrongdoing, who teach and recite the discourses related to emptiness that were taught by the Thus-Gone One, who neither criticize others nor praise themselves,[F.103.a] who have abandoned envy and miserliness, who are affectionate toward all sentient beings, and who strive for liberation.
“Your Majesty, even if a saṅgha of monks consists of the minimum of five members, that saṅgha is referred to as an ocean-like saṅgha of monks as long as they observe pure discipline, are perfectly modest and humble, fear wrongdoing related to the next life, and exert themselves in ascetic practices and in the noble lineage. Since even such a saṅgha is said to help and benefit countless humans and liberate all beings from all their suffering, what need is there to mention a saṅgha of monks that consists of ten members or a hundred thousand members? Your Majesty, brāhmaṇas and great householders who are filled with faith will beat the gong in order to serve the saṅgha of monks. Your Majesty, regardless of whether there are few or many monks in that saṅgha who engage in negative actions and pretend to be spiritual practitioners, if there are just five monks in that congregation who abide by the Dharma and observe pure discipline and who are perfectly modest and humble, that saṅgha of monks will possess limitless qualities. That saṅgha is very deserving of generosity and deserves to be worshiped by all gods and humans. Therefore, Your Majesty, I entrust to your hands those monks who abide by the Dharma and who delight in the joy of the Dharma. If, for some reason, any householders or renunciates should threaten or harm them, do not let this happen but protect them!”[F.103.b][B2]
King Bimbisāra then asked, “Respected Blessed One, should monks with impaired discipline who engage in negative actions be allowed to reside within the saṅgha? Should they be allowed to use and avail themselves of the sacred Dharma robes, alms, bedding, seats, medicine, and tools?”
“Your Majesty,” replied the Blessed One, “imagine that one of your senior ministers or important officials, someone appointed by the king, a eunuch, a member of the kṣatriya class, a brāhmaṇa, or a householder were to transgress the laws of the government and commit crimes. Your Majesty, would you allow such a criminal to join your personal retinue during royal celebrations and festivals and enjoy him or herself, thus delighting and frolicking to his or her heart’s content?”
The king replied, “No, Respected Blessed One.”
“Similarly, Your Majesty,” continued the Blessed One, “such persons with impaired discipline who engage in negative actions, who are like a rotten tree, who pretend to be spiritual practitioners, and who pretend to observe pure conduct are harming all the blessed buddhas of the past, present, and future. They are not the Blessed One’s hearers—they have fallen under the influence of Māra. Those persons are following a degenerate path, and they will not be counted within the saṅgha of hearers in the future—they will not be able to enter it.[F.104.a] It is inappropriate for such people to consume even the husk of a sesame seed that has been dedicated to those monks who abide by the Dharma, so what need is there to speak of them residing within the saṅgha? Those persons will be rejected by the Dharma and Vinaya.”
King Bimbisāra then asked, “Respected Blessed One, what are the signs of behavior through which one knows that monks with impaired discipline who engage in negative actions are henceforth not worthy of remaining, residing, and living among monks who abide by the Dharma?”
“Your Majesty,” replied the Blessed One, “this is not something that can be known immediately by saying ‘These are the features through which their impaired discipline becomes apparent.’ Nevertheless, Your Majesty, the first of these signs is being disrespectful toward the Buddha as well as the Dharma, the Saṅgha, the preceptors, the teachers, and those who are exalted. It also involves renouncing the noble lineage, not delighting in spiritual contemplations, giving up modesty and humility, associating with householders, engaging in idle gossip, praising oneself, criticizing others, enjoying such behaviors, being caught in the trap of negative actions, following unwholesome paths, being arrogant, being haughty, being petty,24 being conceited, being rude, being a hypocrite, being deceitful, being a cunning spiritual practitioner, being like an indolent monk, talking with the wish to cause disharmony in the saṅgha of monks, delighting in gain, honor, and praise, and enjoying the pleasure of entertainment. However, as long as their impaired discipline has not become apparent, one cannot immediately identify such signs in the monks with impaired discipline who engage in negative actions.[F.104.b] It is when such monks who engage in negative actions take possession of offerings related to houses, fields, and monastic compounds, as well as male and female servants, elephants, horses, camels, donkeys, and sheep, that their impaired discipline becomes apparent. Due to this, those evil monks will be banished from the saṅgha of monks; they will not be allowed to remain and live there, since they have violated and lost their status as monks, and they will not be able to regain this status in the future.
“Your Majesty, it is better to reside in the dwelling places of outcastes than to reside with vile and greedy monks who are filled with aggression, who have no consideration for what is beneficial, who reject the afterlife, who lack compassion, who are like great pits filled with excrement, who follow the path of Māra, who harm gods and humans, who deceive all the sages of the three times, who extinguish the Dharma lamp of the lineage of the Three Jewels, who dry up the ocean of the Dharma, who create dissension among Dharma preachers, who deceive almsgivers and benefactors, who hurt monks that abide by the Dharma, and who disrupt the harmony of the Saṅgha. Through their attitude of greed, such evil monks turn the king away from the path that leads to the higher realms, and they will do the same to members of the kṣatriya class and to brāhmaṇas, vaiśyas, śūdras, men, women, boys, and girls. Instead they establish them on the three paths that lead to the lower realms.
“Your Majesty, behold the amount of distress that those evil monks will generate in gods and humans because of their greed! Your Majesty, the greedy monks and the monks who abide by the Dharma[F.105.a] and possess a wealth of qualities should therefore not reside together in the same monastic compound or the same temples. If they do reside together with those evil, haughty monks who have abandoned modesty and humility, the monks who abide by the Dharma should be loving and mindful in accordance with the Dharma. If those evil monks decide to leave those places, it is excellent, but if they do not, the monks who abide by the Dharma should then summon those members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who govern over those cities, towns, villages, countries, or mountain areas. If the members of the kṣatriya class or the brāhmaṇas, vaiśyas, or śūdras expel the evil and greedy monks from those places, the monks who abide by the Dharma should remain there. If it is the case that, for the sake of food, beverages, or gains, the members of the kṣatriya, brāhmaṇa, vaiśya, or śūdra classes should take the side of the evil and greedy monks, the monks who abide by the Dharma should not show any aggression, attachment, or pride. Instead, they should leave those places without saying a word and go live elsewhere in the wilderness, in forests, in hills, or on mountain slopes, where they should remain silent, withdraw into meditative seclusion, and practice correct mental activity.”
Once again, King Bimbisāra shed tears and exclaimed, “Respected Blessed One, the members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who, for the sake of food, beverages, or gains, take the side of the evil and greedy monks and let the monks who abide by the Dharma and possess a wealth of qualities leave their places are corrupt![F.105.b] Respected Well-Gone One, they are extremely corrupt! It will be hard for them to achieve a human life again; for those beings who circle in saṃsāra this is the last time to achieve a human life! Even though countless and innumerable blessed buddhas endowed with great compassion—as numerous as the grains of sand in the Ganges—will appear in the world, those sentient beings who do not listen respectfully to the words of the monks who abide by the Dharma will not be liberated from the lower realms or established in the higher realms. Instead, they will possess such negative actions!”
“Your Majesty,” said the Blessed One, “in the future, there will be members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who have strong faith in the monks who abide by the Dharma. They will build hermitages for them. In those temples and hermitages, they will also give offerings of houses and fields, male and female servants, and monastic compounds for their use and enjoyment. After they die, they will be born as members of the kṣatriya class who are like great sal trees, or in other states up to the gods of the sphere of neither perception nor nonperception. They will also be born within pure buddha realms where they will meet blessed buddhas, and before long those almsgivers and benefactors will awaken to unsurpassed and perfect buddhahood. They will support the monks who abide by the Dharma under my teachings.
“Your Majesty, imagine that one of your sons, siblings,[F.106.a] dignitaries, or senior officials were to engage in wrongdoing. Your Majesty, what do you think? While you partake in a variety of joys and pleasures during the celebrations and festivals that you, great king, offer, would that person be able to remain in front of you and feel happy and playful and experience different types of joy and pleasure?”
“No, respected Blessed One,” replied the king, “that person would dare not come in front of me, so there is no need to speak of him feeling happy and playful!”
“Similarly, Your Majesty,” continued the Blessed One, “if someone takes possession of male and female servants, offerings related to houses and fields, and everything else up to sheep, I am not the teacher of that person, and that person is not my hearer. That person harms all the perfect buddhas of the three times and does not deserve to reside, in accordance with the Dharma, in those places that have been dedicated to those who abide by the Dharma. All the members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class who benefit those evil and greedy monks and do not make them leave those places also cause great harm to all the blessed buddhas of the three times. Though they may have performed many acts of generosity, after they die they will be born within the great Hell of Unceasing Torment. Therefore, Your Majesty, since they only consider their own benefit, one should not side with those evil and greedy monks. Why? Because they harm all the gods and humans;[F.106.b] they do not benefit them, they cause them to fall into error, and they destroy the lineage of the Three Jewels.
“Your Majesty, if members of the kṣatriya class, the brāhmaṇa class, the vaiśya class, and the śūdra class remain on the side of the teaching of the monks who abide by the Dharma, and if they do not side with evil monks, even if they have not performed acts of generosity, since they side with the Dharma they are sublime benefactors of all the blessed buddhas of the three times. Since they protect the sacred Dharma, they should be regarded as the sacred upholders of the sacred Dharma. After they die they will be born within pure buddha realms, and before long they will awaken to unsurpassed and perfect buddhahood. Therefore, Your Majesty, wholesome member of the kṣatriya class, I entrust to you and place in your hands the followers of the Dharma and its teachings. Until the last five hundred years, support my Dharma followers! Thereby, my Dharma way and the lineage of the Three Jewels will endure for a long time, and the gods and humans will be benefited and experience happiness.”
Then King Bimbisāra asked the Blessed One, “Respected Blessed One, what are the criteria for someone to be called an attendant?”
“Your Majesty,” replied the Blessed One, “I have authorized two types of monks to be attendants. What are those two? They are worthy ones who cultivate the eight aspects of liberation and monks in training who have entered the stream. Your Majesty, I have authorized those two types of monks to perform the function of attendants.”[F.107.a]
This concludes the chapter called “The Protection of the Sacred Dharma,” the first among the eleven chapters included in “The Quintessence of the Sun,” the Great Vehicle discourse of The Great Assembly.
When the Blessed One had begun this discourse with King Bimbisāra on how to protect all those monks who abide by the Dharma, in the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there was a world called Absence of Torment, where the thus-gone, worthy, perfect Buddha Campaka Color was residing, thriving, living well, and teaching the Dharma. In that buddha realm, the bodhisattva great being named Quintessence of the Sun’s Energy was sitting in the assembly of the blessed thus-gone Campaka Color in order to listen to the Dharma. At one point, as the bodhisattva great being Quintessence of the Sun’s Energy looked upward, he saw in the sky above that innumerable and countless bodhisattva great beings were departing from the east and proceeding toward the west. When he looked toward the west where those bodhisattva great beings were going, he saw a brilliant light. At that moment, he bowed down with his palms joined together in the direction of the Buddha Campaka Color and asked, “Respected Blessed One, I have seen in the sky above that innumerable and countless bodhisattva great beings are departing from the east and proceeding toward the west. I have also seen a brilliant light in the western direction. Why is this so?”[F.107.b]
The thus-gone Campaka Color replied to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, in the western direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, in a place ripe with the five degenerations, there is a buddha realm called Sahā, where the thus-gone, worthy, perfect Buddha Śākyamuni resides, thrives, and lives well. To ensure that the Dharma way and the lineage of the Three Jewels endure for a long time and that those who abide by the Dharma remain without interruption, he delivers to a great assembly Dharma teachings that are the gateways to the ascertainment of the three vehicles. He has gathered an assembly in that buddha realm of Sahā in order to destroy the domain of the māras, to cause them to lose their power, to raise the banner of the Dharma, and to ensure that the Dharma way endures for a long time. There, all the thus-gone ones have uttered the dhāraṇī mantra called jewel crest and then left after having engaged with that buddha realm. The thus-gone Śākyamuni has gathered a great assembly of bodhisattva great beings and great hearers. They possess the three eyes that are endowed with the four correct knowledges, and they display the sublime states. This retinue distinctly fills the earth and the sky of the buddha realm of Sahā, and it is insatiable with respect to the sacred Dharma teachings revealed by the thus-gone Śākyamuni.
“At one point, the thus-gone Śākyamuni, who is endowed with the most delightful voice, wished to explain the four means of attracting disciples, the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. So he formed the following wish:[F.108.a] ‘May all bodhisattva great beings who are practicing the six perfections within all the buddha realms of the ten directions—those who have reached emancipation over a hundred eons, who possess the eighteen unique qualities, who are not led astray by others, who have reached the level of nonregression, and who are experts in unobstructed wisdom—come to this buddha realm of Sahā! Once they have assembled here, may they employ their individual virtuous qualities and concentrations so that in this buddha realm this great earth may become highly favorable and nourishing and so that beings may be endowed with qualities, recall, diligence, and generosity—just as in other buddha realms!’
“This is why the bodhisattva great beings who have entered that buddha realm of Sahā are now sitting there absorbed in concentration in accordance with their own appropriate virtuous qualities, and this is why light is now radiating from the bodies of some of those meditators, as if from oil lamps. From the bodies of some of the others radiate light rays like the light emitted by many hundreds of thousands of suns and moons. The brilliant light emitted by the gathering of those numerous bodhisattva great beings is now pervading the buddha realm of Sahā. All those bodhisattva great beings who have arrived from all the buddha realms of the ten directions, none of whom had ever gone there before, arose from their absorptions and departed for the buddha realm of Sahā. Having arrived, they are now sitting cross-legged and revel in their individual concentrations. They pay homage to the thus-gone Śākyamuni and serve him, and they behold his great assembly. There, they also listen to the practice of the Dharma of The Quintessence of the Sun,[F.108.b] the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings.
“Noble son, since you have arisen from your absorption, you should, noble son, go to the Sahā world! Noble son, in that buddha realm of Sahā, sentient beings are bound by intense craving—they are referred to as those who have fallen into craving. In that buddha realm, women are unattractive and ugly, yet they are extremely conceited in terms of their appearance. They are smelly and unclean yet conceited due to their obsession with cleanliness. They are two-faced and lying yet proud of their pure conduct. They are stupid yet proud of their skills. They are miserly yet proudly consider themselves generous. They are unfaithful yet proudly consider themselves faithful. They are hypocritical and deceitful yet proudly consider themselves honest. They are envious yet proudly consider themselves free from envy. They are malicious yet proudly consider themselves loving. They create divisions yet proudly consider themselves harmonious. They have wrong views yet proudly consider their views to be correct. Even sacred beings who are great scholars, who possess magical powers, who revel in the higher perceptions, and who have trained in concentration can be overpowered by women in an instant. Through the faults of women, all their roots of virtue will be destroyed, and they will go to the lower realms and be born as hell beings.
“Noble son, if you would like to bring my words to the Sahā world in order to convey them to the thus-gone Śākyamuni, these words of mine will instill faith in the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas,[F.109.a] the dhāraṇī mantra that exhausts the karmic actions of sentient beings. For that I shall confer the dhāraṇī mantra that accords with the truth. It is powerful and very beneficial. It exhausts all forms of attachment associated with the desire realm, the form realm, and the formless realm as well as all forms of pride, special pride, and pride that thinks ‘I am.’ It exhausts all forms of longing, covetousness, excitement, and ignorance. It exhausts the views related to the transitory collection, all the extremist views, all doubts, all the views that consider discipline and disciplined conduct to be supreme, and all the views of permanence and nihilism, as well as all the views related to sentient beings, obscurations, living beings, persons, creators, feeling subjects, forms, sounds, smells, tastes, textures, great marvels, birth, and abiding. This acceptance that accords with the truth induces complete and genuine understanding of all the aggregates, from the aggregate of form up to the aggregate of consciousness. It induces complete and genuine understanding of all the faculties, from the eye faculty up to the mind faculty.[F.109.b] It induces genuine understanding and abandonment of all the aggregates, the elements, and the sense sources. It liberates from desire related to any phenomenon, and it reveals the complete happiness of emancipation.
“Why will I do so? Because in those lands there are sentient beings who are like blind creatures, who are completely dull, who are like sheep, and who are intoxicated by sensual desire. This acceptance that accords with the truth eliminates all the views of those sentient beings and provides them with inexhaustible enjoyment. This acceptance that accords with the truth is the steadfast treasure of the entire Dharma. It subjugates all māras and enemies by converting them to the inconceivable Dharma, and it destroys the domain of all the māras. Furthermore, noble son, this acceptance that accords with the truth annihilates the māras and defeats the nāgas. It delights the gods, it pleases the hearts of the yakṣas, it causes the asuras to run away, it frightens the garuḍas, it generates faith in the kinnaras, and it terrifies the mahoragas. It subjugates the enemies, it generates sincere faith in the members of the kṣatriya class, it attracts the brāhmaṇas, and it pleases the vaiśyas and the śūdras. It frees women from their desires, it engenders weariness in the scholars, it delights the spiritual practitioners, and it cures all diseases. It pacifies and eliminates all struggle, famine, untimely death, hostile armies, untimely storms, untimely rain and flooding, untimely hurricanes,[F.110.a] untimely warm weather, snow, and heat waves, and it softens and purifies all substances that are harsh, rough, and hard to touch. It expands direct perception,25 clarifies the way of the sacred Dharma, ensures that the lineage of the Three Jewels remains uninterrupted, and causes one to adhere to the teachings of the Buddha. It provides relief to those who are afraid of saṃsāra, generates the knowledge of exhaustion, causes one to realize the knowledge of the unborn, overcomes all the dense darkness of ignorance, and removes the burden of suffering.
syād yathedaṃ: vayevayaparivāre vāhevāhaparivāre pṛthave pṛthavāparivāre āve āva parivāre tejetejaparivāre mālemālaparivāre khagekhagaparivāri āloke āloka parivāre sthāmesthāmaparivāre rijerijaparivāre silesilaparivāre gamegamaparivāre āvopa avopaparivāre mālamalama lamalama rālarālama vijñānabhūtagrahe bhūtagrahāparivāre cakṣugrahaparivāre śotragrahe śotragrahāparivāre ghrāṇagrahe grāṇagrahāparivāre jihvāgrahe jihvāgrahāparivāre kāyagrahe kāyagrahāparivāre mangrahe mangrahāparivāre sparśagrahe sparśagrahāparivāre vedanāgrahe vedanāgrahāparivāre tṛṣṇāgraha tṛṣṇāgrahāparivāre upādānagrahe upādānagrahāparivāre bhāvagrahe bhāvagrahāparivāre jātigrahe jātigrahāparivāre jaramaraṇagrahe jaramaraṇagrahāparivāre duḥkhas antapānagrahe duḥkhas antapānagrahāparivāre ārapāradvijagrahe ārapāradvijagrahāparivāre avṛtavivṛtasya avaramupamasasya vegavini vṛti āryar asmi saṃvegaśānti svāhā.
“Noble son, with this practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas,[F.110.b] the dhāraṇī that exhausts the karmic actions of sentient beings, I will instill faith in others and confer upon them the acceptance that accords with the truth. Therefore, arise, and go to the buddha realm of Sahā! Present my words to the thus-gone Śākyamuni. Ask him if he has any ills or problems and whether he is healthy and well. Tell him, ‘In the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there is a world called Absence of Torment. In that buddha realm, the thus-gone Campaka Color resides, thrives, lives well, and teaches the Dharma. That thus-gone one has sent me here to ask these questions to the Blessed One: “Respected Blessed One, are you well and free from ills? Are the members of your retinue comfortable and in good health? Are they eager to listen to the sacred Dharma? Do they apply the Dharma in the way they hear it? Do they persevere in the Dharma? Do they abide by the Dharma? Are the domains of the māras and the nāgas subjugated in your buddha realm? Is this the domain of the Buddha alone? Are you turning the Dharma wheel without obstruction in this place?” For those who turn a wheel of non-Dharma in this buddha realm, the thus-gone Campaka Color instills faith by granting the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. He confers upon them this powerful and beneficial dhāraṇī mantra that accords with the truth. It exhausts all forms of attachment associated with the desire realm, the form realm,[F.111.a] and the formless realm. […]26 It overcomes all the dense darkness of ignorance, and it removes the burden of suffering.’ ”
The bodhisattva great being Quintessence of the Sun’s Energy then said, “Respected Blessed One, when I consider this beneficial acceptance that accords with the Dharma and is filled with qualities, I am utterly afraid to go to the buddha realm of Sahā! Why? Because I have just heard about that realm from the Blessed One, and I am now aware that in the buddha realm of Sahā sentient beings are predominantly under the influence of desire and like blind persons. There, the women are unattractive and ugly yet extremely conceited in terms of their appearance. […] Even sacred beings who are great scholars, who have trained in concentration, and who revel in the higher perceptions can be overpowered by women. Through the faults of women, all their roots of virtue will be destroyed, and they will go to the lower realms and be born as hell beings.”
The blessed thus-gone Campaka Color replied to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, you do not speak for your own sake, and you do not act for your own benefit. Noble son, you speak and act for the sake of all sentient beings. Noble son, who is the lay practitioner named Vimalakīrti who appears in the buddha realm of Sahā, within the retinue of the thus-gone Śākyamuni?[F.111.b] Is that not you?”
He remained silent.
“In that buddha realm and in countless trillions of buddha realms in between, I, the thus-gone Campaka Color, also sometimes manifest in the physical form of Brahmā to ripen beings. To ripen beings, I sometimes manifest in the physical form of Īśvara, of a spiritual practitioner, of Śakra, of a god, of the lord of the nāgas, of the lord of the asuras, of the lord of the garuḍas, of the lord of kinnaras, of the lord of humans, of a solitary buddha, of a hearer, of a member of the kṣatriya class, of a brāhmaṇa, of a householder, of a woman, of a boy, of a girl, of an animal, of a preta, and of a hell being.
“There are eighty thousand bodhisattva great beings in this retinue who are absorbed in attainment and arise from that state together with me. In this retinue, there are also some bodhisattvas whose minds are wavering and unsettled, and they strongly wish to behold the thus-gone Śākyamuni, to pay homage to him, to serve him, and to behold his great assembly. They also strongly wish to hear The Great Assembly from the thus-gone Śākyamuni.[F.112.a] However, those bodhisattvas only want to go there together with me. It would be improper if they were deceived by sensual desires there and if they were to go there and act in ways that make them unworthy to be my followers, so I will now speak for their benefit.”
The thus-gone Campaka Color then said to the bodhisattva Quintessence of the Sun’s Energy, “Noble son do not be afraid! Do not be afraid! Sacred being, I will confer upon you the dhāraṇī mantra called lotus of sunlight, through which one will develop intense aversion for the entire prison of the three realms; one will reach, perfect, and abide by the gateway of liberation, the absorption of the absence of marks; one will enter unwavering absorption; and one will thoroughly pass into nirvāṇa. This dhāraṇī mantra accomplishes all physical feelings and perceptions as well as the level of gaining control and liberation. It accomplishes the elimination of the ocean of saṃsāra and the removal of obstructions to the lineage of the Three Jewels. It accomplishes great love, great compassion, liberated insight, the subjugation of all māras and enemies, the knowledge of exhaustion, and the knowledge of the unborn, as well as enjoyment, life energy, peace, and lasting nirvāṇa.
“Noble son, all afflictions, such as desire, will diminish in those who listen one-pointedly to this sunlight dhāraṇī mantra, and after they die they will circle for seven lifetimes among the gods. There they will remember their former lives and will not be sullied by desires.[F.112.b] They will become sages among the gods, worthy to be worshiped by them. After they die, they will circle for seven lifetimes among the humans, without being sullied by desires. They will become sages among the humans, worthy to be revered and worshiped by all the gods and humans. Those who listen one-pointedly to this sunlight dhāraṇī mantra seven times will, after they die, be born seven times among the gods, as sages endowed with the five higher perceptions and worthy to be revered and worshiped by all the gods. Then, they will be born seven times among the humans, as sages endowed with the five higher perceptions and worthy to be revered and worshiped by the gods, the nāgas, the yakṣas, the asuras, the humans, and the nonhumans. Noble son, all the gods and goddesses who recite seven times this dhāraṇī mantra lotus of sunlight to gatherings of gods in the god realms and listen to it one-pointedly will disregard all the pleasures of the five senses and delight in concentration. In this world, if someone whispers it seven times in the ears of kings, of members of the kṣatriya class, or of brāhmaṇas, vaiśyas, or śūdras, and if they listen to it one-pointedly, they will all disregard all the pleasures of the five senses and delight in concentration. Noble son, a woman who listens to this dhāraṇī mantra lotus of sunlight and contemplates it or recites it for seven days without doing anything else will,[F.113.a] accordingly, experience a diminution of all her afflictions, such as desire. It will be the last time she is born with a female body, and she will not regress on the path to unsurpassed and perfect awakening. From then on, until she reaches unsurpassed parinirvāṇa, she will never again be born with a female body while circling in saṃsāra—unless she wishes to. Noble son, if people create a cooling balm by reciting this dhāraṇī mantra lotus of sunlight seven times, anoint great drums or conch shells with it, and then beat these drums or blow in these conch shells, the potency of the curses directed at humans will be annihilated anywhere the sound reaches. No torments related to medicines, envoys, words, mental activity, physical transformation, pretense, bondage, the body, or the heart will be experienced, and fruits will manifest without doing any work. Noble son, the dhāraṇī mantra lotus of sunlight thus possesses great miraculous powers.
tadyathā: siddhamate vilokamate eleketereṣe rūcisurūci buddhevibuddhe mahābuddhe unmadte unmadta pratiṣedhane ragadhuragadhuva pratiṣedhanebindu bindumate ciṭaciṭapratiṣedhani arkacandra adhe hatacid atihatanirmi hatakāmavege hatapaunabhaviraje hatac kṣusamate hatavitamabuddhe hatayāgre hatavisamāgre hatasumudracave hatavitamāraje hatatite hatadharmacacate hatadharmarāje hatavahurāje hatapavarjamati hataugharaśmi hatadharmasiddhi hatasarva upadhanajñājñājñā vijñājñājñā rivijñājñājña sarvamārgajñajñā eṣa antasaṁsāraduḥkhe svāhā.
“Noble son, remembering this dhāraṇī mantra that dries up all the rivers of desire and leads to the other shore of emancipation,[F.113.b] proceed to the Sahā world! Since you have already overcome all the demonic hooks of desire through your courage and heroic exertion with the objects, no one is able to sully your body or mind with the fetters of desire. So go to the buddha realm of Sahā and apply this dhāraṇī mantra as you have heard it! In that place, surely none of the billions of māras will be able to sully you with the stench of desire through the use of any mantras, medicines, or doctrines—just as no god or human can do so!”
At that moment, the bodhisattva great being Quintessence of the Sun’s Energy and all the other myriads of bodhisattvas and divine beings as well as the gods and humans exclaimed with amazement and astonishment, “The wisdom vision of the blessed buddhas and the level of mastery they have attained are amazing! They are truly amazing! We have never before heard this dhāraṇī mantra that completely destroys the torments of desire!”
Within the retinue, there were eighty-four thousand goddesses and girls who listened to this dhāraṇī mantra with reverence. As soon as they heard it their female genitals disappeared, they developed male genitals, and they all reached nonregression on the path to unsurpassed and perfect awakening.
The thus-gone Campaka Color then held up a garland of campaka flowers and said to the bodhisattva great being Quintessence of the Sun’s Energy, “O noble son, take this garland of campaka flowers along with the dhāraṇī mantra lotus of sunlight and the acceptance that accords with the truth.[F.114.a] Bring to that place those two dhāraṇīs which clear away desire like a flash of lightning, as well as the Dharma gateway. Once there, please convey my words to the thus-gone Śākyamuni and ask him if he has any ills or problems and whether he is healthy and well. Tell him ‘The thus-gone Campaka Color is inquiring whether you, respected Blessed One, are well and free from ills. Do the members of your retinue listen to you with respect? Are they eager for the Dharma? Do they abide by the Dharma? Do they persevere in the Dharma? That thus-gone one causes others to develop faith in those dhāraṇīs which clear away afflictions in all buddha regions, and in the Dharma gateway. He confers those powerful and beneficial dhāraṇī mantras—the Dharma gateways that clear away desire like a flash of lightning. They exhaust all forms of attachment associated with the desire realm and the form realm. […] They overcome all the dense darkness of ignorance, and they remove the burden of suffering.’ ” [B3]
The bodhisattva great being Quintessence of the Sun’s Energy replied, “Respected Blessed One, I shall do so!”
Also, at that moment, eighty thousand bodhisattvas exclaimed in unison, “Respected Blessed One, we also wish to behold the thus-gone Śākyamuni, pay homage to him, worship him, revere him, and behold his great assembly, so we also wish to go. From that thus-gone one we wish to hear The Great Assembly, the Dharma gateway that clears away afflictions in all the buddha regions!”
The thus-gone Campaka Color replied to them,[F.114.b] “Noble sons, in that case, all of you proceed together while assuming the appearance, look, hue, shape, and behavior of mahābrahmās!”
Roberts, Peter Alan. trans., The White Lotus of Compassion, Toh 112 (84000: Translating the Words of the Buddha, 2018).
Roberts, Peter Alan. trans., The King of Samādhis Sūtra, Toh 127 (84000: Translating the Words of the Buddha, 2018).
Denkarma, folio 297.b; note that the title in the Denkarma is ’phags pa ’dus pa chen po’i sde nyi ma’i snying po The Denkarma is dated to c. 812
Braarvig 1993, pp. xxv–xli. For a translation of this sūtra, see Jens Braarvig and David Welsh, trans., The Teaching of Akṣayamati, Toh 175 (84000: Translating the Words of the Buddha, 2020).
Notably, the Mahāsannipāta collection is mentioned in the sūtras themselves, and the introductions of those texts are almost identical (Braarvig 1993, pp. xxxix–xl).
Several scholars support this hypothesis. For example, Braarvig (1993, p. xxxvi) mentions that some of the passages of The Quintessence of the Sun suggest a Central Asian origin, and Dan Martin (2001, p. 38) speaks of texts translated into Chinese by Narendrayaśas that belong to the Mahāsannipāta section of the Kangyur but may never have existed in an Indian language. See also Demiéville (1973, p. 196) and Nakamura (1980, p. 216) for Japanese literary references on the subject.
Dharmachakra Translation Committee, trans., The Prophecy on Mount Gośṛṅga, Toh 237 (84000: Translating the Words of the Buddha), 2021. See i.4–i.10 for more information on Khotan and its relationship to Buddhist literature. Note that Chomden Rikpai Raltri (bcom ldan rigs pa’i ral gri) did not include The Quintessence of the Sun in his list of twenty canonical works believed to have been translated from Khotanese (see Toh 357, i.8 and n.11).
The Candragarbhaparipṛcchā (The Questions of Candragarbha), and to a lesser degree The Quintessence of the Sun, are part of a wider group of texts that focus on the spread, duration, and decline of the Buddha’s teachings, and have sometimes been termed “prophecies of decline” or “prophetic histories.” For an account of the Buddhist “prophetic history” literature, see Nattier 1991.
The day-to-night ratio of 18:12 on the summer solstice indicated in the text is only possible at a latitude of 35 degrees north, slightly north of modern-day Kashmir or Kabul (Mak 2015, pp. 65–66).
rkyen gyi byang chub. This is likely a reference to the awakening of a solitary buddha; see the glossary entry for “vehicle of conditions.”
Tentative translation based on Kangxi, Yongle, Lithang, Choné, and Narthang: ’phral g.yor can. Degé: ’phral gyar can.
Translated based on Kangxi, Yongle, Lithang, Choné, and Narthang: mngon sum ’gyur du rnam par ’phel bar byed pa. Degé: mdangs sum ’gyur du rnam par ’phel bar byed pa.
The ellipses […] throughout this translation indicate omissions of passages that appeared previously in the text (Tibetan: … nas… bar).
This translation is tentative. Degé: nam mkha’ la rkyen gsum yod de/ gsum gyis khyab pas rnam par mdzes so/ gangs ni gdung bar mi byed do/ chu klung dag la skam par mi ’gyur ro/ rkyen gsum pa dag la mkhas pa dang / bzod pa dang / bsdams pas lus khyab pa ni lung gis ma rig pa’i chu bos kyang dbang po drug gdung bar mi byed do. Stok: nam mkha’ la rkyen gsum yod de/ gsum gyis khyad par rnam par mdzes so/ gangs ni gdung bar mi byed do/ chu klung dag la skam par mi ’gyur ro/ rkyen gsum po mkhas pa dang / bzod pa dang / bsdams pas lus khyad pa ni lung gis ma rig pa’i chu bos kyang dbang po drug gdung bar mi byed do.
Translation based on Stok, Narthang, and Lhasa: brabs. Kangxi and Choné: brims. Degé: brams. This applies to the instances below as well.
Translated based on Stok, Yongle, and Kangxi: sman bkus te bor ba. Degé: sman bkrus te bor ba.
Translated based on Stok: mngon shes drug ldan sgom chen lags. Degé: mgon shes drug ldan sgom byed la.
Translated based on Kangxi, Yongle, and Choné: ’dod chags spang ba’i phyir. Degé: ’dod chags spangs pa’i phyir (“because he has abandoned attachment”).
Translated based on Lithang, Narthang, Choné, and Lhasa: sangs rgyas kyi yon tan. Degé: sangs rgyas kyi zhing yon tan (“the qualities of the buddha realms”).
This translation is tentative. Tibetan: da ltar ’jig rten du ston pa nga byung ngo zhes bya ba nas sangs rgyas bcom ldan ’das so zhe bya ba’i bar.
Translated based on Yongle, Lithang, Kangxi, Narthang, Choné, and Stok: reg byar lta ba. Degé: reg par lta ba (“the view of contact”).
Translated based on Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok: skye ba. Degé: skyo ba (“weariness”).
Yongle, Kangxi, and Choné: ci yang dag pa’i mthar thug pa’i phyir mngon no (“Yes, because they are the limit of reality”).
Stok: ’di ni tha mi dad pa nyid de/ tha mi dad pa nyid kyi mi ’dra ba’o. (“They are indistinct—indistinct but different.”) Degé reads ’di ni tha mi dad pa nyid de/ tha mi dad pa nyid kyi phyir mi ’dra ba’o. (“They are indistinct and therefore different.”) As we suspect that the Tibetan may be corrupt here, we have translated it as “They are indistinct and therefore not different.”
Stok Palace MS reads dang por ma byung ba la dmigs pa (“… that focus on that which has not occurred first”).
The translation of this entire section is tentative. Tibetan: da ltar shin tu kun tu rtog pa’i nyon mongs pa’i tshogs kyi sems can gyi khams la dmigs pa med pa/ kun nas ldang ba med pa/ rgyu ba med pa/ gzhi med pa/ mtshan nyid med pa/ mtshan ma med pa/ chags pa med pa/ rnam par gzhag pa med pa/ rdul med pa/ mun pa med pa/ snang ba med pa/ gzung ba med pa/ gsal byed med pa/ spyod pa med pa/ tha mi dad pa nyid ces bya ba nas phung po dang / khams dang / skye mched dang / ’byung ba chen po thams cad dang / mig gi rang bzhin tshor ba po med pa’i sred pa zhes bya ba’i bar nas/ yid kyi rang bzhin tshor ba po med pa’i sred pa’i bar la smon pa med pa dang/ mngon par ’du byed pa med pa dang / ’jug pa med pa’i chos kyi dbyings dang/ yang dag pa’i mtha’ dang / ’gag pa med pa dang / de bzhin nyid ’dres pa med pa dang/ gang ’jug pa med pa’i chos kyi dbyings don dam pa stong pa nyid dang / phyir mi ldog pa’i chos thams cad mnyam pa nyid kyis sgrol ba.
This translation of these two lines is tentative. Tibetan: sangs rgyas yul gcig gis ni khyod la bsngos/ der ni ci yang nus par ma gyur.
The translation of this verse is tentative. Tibetan: gang gis sems can de dag sdig byed cing / bdag cag gi ni las kyi sgrib ’byang ba/ ched du lung bstan pa ni der nyan pa’i/ rig pa gcig kyang der ni ston pas gsungs.
Translated based on the Narthang, Lhasa, and Stok editions: kun tu gnon pa. Degé reads kun tu gnod pa (“to harm”).
Translated based on Yongle, Kangxi, Narthang, Lhasa, and Stok: ’jigs. Degé: ’jig (“destroyed”).
Translation based on Yongle, Narthang, Choné, Lhasa, and Stok: btang. Degé: gtar (“to bleed”).
This translation is tentative. Tibetan: srin bu’i rigs dang / rnag khrag dang / mes gang ba’i kha’i sgo sbyang brims te smra ma nus so. We have been unable to identify the meaning of sbrang brims. Stok: spyad brims. Yongle: spyad ri brams. Kangxi: spyad ri brims.
Translated based on Yongle, Kangxi, and Stok: phyir ldog par byed pa. Degé reads: phyir mi ldog par byed pa (“not reverting”).
Translated based on Stok: las. Degé: lags (“consciousness is also the cause of formation”).
Tentative translation based on Degé: sems kyis rjes su mthun par byas pa dag yin no. Stok: sems kyis rjes su ’dun par bya ba dag yin no.
This translation is tentative. Tibetan: de la rtog pa rnams kyis rtog par byed pa nas ’jig pa’i mtshan nyid rnams kyis rtog par byed/ yongs su dag pa la rtog par byed/ rlung la rten pa’i rtog pa de dag skye bar byed/ dgag pa’i bar du ste.
Translated based on Stok: ’phel ba. Degé: ’chel ba. Yongle and Kangxi: mchel ba. Lithang, Narthang, and Choné: mchil ba. Lhasa: ’tshal ba.
A buddha realm located in the eastern direction during the time of the Buddha Śākyamuni. Also called Absence of Torment.
The absence of the conceptual identification of perceptions, knowing that the true nature has no attributes, such as color or shape. One of the three gateways of liberation.
A buddha realm located in the eastern direction during the time of the Buddha Śākyamuni. Also called Absence of Heat.
The absence of any conceptual goal that one is focused upon achieving, knowing that all composite phenomena create suffering. One of the three gateways of liberation.
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
A nāga king.
A medicine goddess.
The five extremely negative actions that, once those who have committed them die, result in immediate rebirth in the hells without the experience of the intermediate state. They are killing an arhat, killing one’s mother, killing one’s father, creating a schism in the Saṅgha, and maliciously drawing blood from a tathāgata’s body.
The five aggregates of form, sensation, perception, formation, and consciousness. On the individual level the five aggregates refer to the basis upon which the mistaken idea of a self is projected.
A nāga king.
Another name for Kauṇḍinya. As he was the first to understand the Buddha Śākyamuni’s teaching on the four truths of the noble ones, he received the name Ājñātakauṇḍinya (Kauṇḍinya Who Understood).
A bodhisattva residing in a buddha realm in the northern direction during the time of the Buddha Śākyamuni.
A nāga king.
A nāga king.
A class of nonhuman beings believed to cause epilepsy, fits, and loss of memory. As their name suggests—the Skt. apasmāra literally means “without memory” and the Tib. brjed byed means “causing forgetfulness”—they are defined by the condition they cause in affected humans, and the term can refer to any nonhuman being that causes such conditions, whether a bhūta, a piśāca, or other.
A fundamental practice of Buddhist meditation: close application of mindfulness to the body, close application of mindfulness to feelings, close application of mindfulness to mind, and close application of mindfulness to phenomena.
A monk in the past, son of the king Free of Flowers during the time of the Buddha Śikhin.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
A monk in charge of providing for monastery residents and visitors. One of several official administrative or managerial positions at a monastery.
A nāga king.
A nāga king.
Name of a buddha realm located in the southern direction during the time of the Buddha Śākyamuni.
Name of a sage.
This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.
The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).
King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.
One of the eight hot hells.
A nāga.
A nāga king.
A nāga king.
A nāga king.
A demon leader.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
The highest of the four classes in the Indian caste system, it is most closely associated with religious vocations.
A location in Khaṣa.
A holy site blessed by the presence of sages.
A nāga king.
Roughly a synonym for “universe,” although Buddhist cosmology contains many universes of different types and dimensions. “Buddha realm” indicates, in regard to any type of universe, that it is the field of influence of a particular buddha.
A buddha residing in the eastern direction at the time of the Buddha Śākyamuni.
A holy site blessed by the presence of sages.
Name of a mercenary demon.
A being who attains victory (i.e., awakening) through specific circumstances. A synonym for a solitary buddha.
A past buddha.
A nāga king.
A holy site blessed by the presence of sages.
A holy site blessed by the presence of sages.
The fifth of the six perfections. Generally one of the synonyms for meditation, referring to a state of mental stability. The specific four concentrations are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm.
A nāga king.
Butön includes the Kashmiri abbot Dharmākara in his list of ninety-three paṇḍitas invited to Tibet to assist in the translation of the Buddhist scriptures. Tāranātha dates Dharmākara to the rule of *Vanapāla, son of Dharmapāla. With Paltsek, he translated two of Kalyāṇamitra’s works on Vinaya, the Vinayapraśnakārikā (’dul ba dri ba’i tshig le’ur byas pa, Toh 4134) and the Vinayapraśnaṭīkā (’dul ba dri ba rgya cher ’grel pa, Toh 4135).
The buddha who preceded Śākyamuni and gave him the prophecy of his buddhahood.
nyi ma’i snying po (Sūryagarbha). Toh 257, Degé Kangyur vol. 66 (mdo sde, za), folios 91.b–245.b.
nyi ma’i snying po. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 66, pp. 262–616.
nyi ma’i snying po. Stok Palace Kangyur vol. 63 (mdo sde, na), folios 161.b–394.b.
glang ru lung bstan pa (Gośṛṅgavyākaraṇa). Toh 357, Degé Kangyur vol. 76 (mdo sde, aH), folios 220.b–232.a. English translation in Dharmachakra Translation Committee 2021. [Full citation listed in secondary sources]
zla ba’i snying po (Candragarbha). Toh 356, Degé Kangyur vol. 76 (mdo sde, aH), folios 216.a–229.b.
snying rje pad+ma dkar po (Karuṇāpuṇḍarīka). Toh 112, Degé Kangyur vol. 50 (mdo sde, cha), folios 129.a–297.b. English translation in Roberts 2023. [Full citation listed in secondary sources]
ting nge ’dzin gyi rgyal po (Samādhirāja). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation in Roberts 2018. [Full citation listed in secondary sources]
sprin chen po (Mahāmegha). Toh 232, Degé Kangyur vol. 64 (mdo sde, wa), folios 113.a–214.b. English translation in Mahamegha Translation Team 2022. [Full citation listed in secondary sources]
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa). Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b. English translation in Braarvig and Welsh 2020. [Full citation listed in secondary sources]
Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a. See also Bhikkhu Pāsādika 1989.
Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Chomden Rikpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. In bka’ gdams gsung ’bum phyogs bsgrigs thengs gsum pa, 1:191–266. Chengdu: si khron mi rigs dpe skrun khang, 2009. BDRC W1PD153536.
Rizang fen 日藏分. Taishō 397-14. (Translation of the Sūryagarbhasūtra by Narendrayaśas [Naliantiyeshe 那連提耶舍]).
Bhikkhu Pāsādika, ed. Nāgārjuna’s Sūtrasamuccaya: A Critical Edition of the Mdo kun las btus pa. Fontes Tibetici Havnienses 2. Copenhagen: Akademisk Forlag, 1989.
Braarvig, Jens. Akṣayamatinirdeśasūtra. Vol. 2, The Tradition of Imperishability in Buddhist Thought. Oslo: Solum Forlag, 1993.
Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣayamatinirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.
Cutler, Joshua W. C., ed. The Great Treatise on the Stages of the Path to Enlightenment. Vol. 3. Translated by The Lamrim Chenmo Translation Committee. Ithaca, NY: Snow Lion, 2002.
Demiéville, Paul. Choix d’études bouddhiques. Leiden: Brill, 1973.
Dharmachakra Translation Committee, trans. The Prophecy on Mount Gośṛṅga (Gośṛṅgavyākaraṇa, Toh 357). 84000: Translating the Words of the Buddha, 2021.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.
Hoernle, A. F. Rudolph. Manuscript Remains of Buddhist Literature Found in Eastern Turkestan. Oxford: Clarendon Press, 1916.
Kotyk, Jeffrey Theodore. “Buddhist Astrology and Astral Magic in the Tang Dynasty.” PhD diss., Leiden University, 2017.
Lévi, Sylvain (1904). “Notes chinoises sur l’Inde: IV. Le pays de Kharoṣṭra et l’écriture kharoṣṭrī.” Bulletin de l’Ecole française d’Extrême-Orient 4 (1904): 543–79.
Lévi, Sylvain (1905). “Notes chinoises sur l’Inde: V. Quelques documents sur le bouddhisme indien dans l’Asie centrale (première partie).” Bulletin de l’Ecole française d’Extrême-Orient 5 (1905): 253–305.
Mahamegha Translation Team (2022), trans. The Great Cloud (1) (Mahāmegha, Toh 232). 84000: Translating the Words of the Buddha, 2022.
Mak, Bill M. “Indian Jyotiṣa through the Lens of Chinese Buddhist Canon.” Journal of Oriental Studies 48, no. 1 (June 2015): 1–19.
Martin, Dan. Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon. Brill’s Tibetan Studies Library 1. Leiden: Brill, 2001.
Nakamura, Hajime. Indian Buddhism: A Survey with Biographical Notes. Intercultural Research Institute Monograph Series 9. Tokyo: KUFS Publication, 1980.
Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1991.
Roberts, Peter Alan, trans. The King of Samādhis Sūtra (Samādhirājasūtra, Toh 127). 84000: Translating the Words of the Buddha, 2018.
Roberts, Peter Alan, trans. (2023). The White Lotus of Compassion (Karuṇāpuṇḍarīkanāmamahāyānasūtra), Toh 112. 84000: Translating the Words of the Buddha, 2023.
Silk, Jonathan A. Managing Monks: Administrators and Administrative Roles in Indian Buddhist Monasticism. New York: Oxford University Press, 2008.
