The Basket’s Display
Part Two

Bodhisattva Sarva­nīvaraṇa­viṣkambhin then said to the Bhagavat, “Bhagavat, I request that you teach what samādhis Bodhisattva Mahāsattva Avalokiteśvara has previously remained in.”

The Bhagavat said, “Noble son, they are as follows: the samādhi named Creation, the samādhi named Illumination, the samādhi named Sublime Vajra, the samādhi named Sunlight, the samādhi named Dispersal, the samādhi named Armlet, the samādhi named Supreme Vajra Victory Banner, the samādhi named Ornament, the samādhi named King of Arrays, the samādhi named Seeing the Ten Directions, the samādhi named The Supreme Illumination of the Wish-fulfilling Jewel,153 the samādhi named Dharma Holder,154 the samādhi named Descending into the Ocean,155 the samādhi named Totally Stable,156 the samādhi named Giving Joy,157 the samādhi named Vajra Victory Banner,158 the samādhi named Viewing All Worlds,159 the samādhi named Completely Present,160 [F.222.a] the samādhi named Truly Bowing Down, the samādhi named Coiled at the Crown, the samādhi named Supreme Illumination by the Moon,161 the samādhi named Many Attendants, the samādhi named Divine Bright Earrings,162 the samādhi named Lamp of the Eon,163 the samādhi named Manifesting Miracles, the samādhi named Supreme Lotus, the samādhi named King’s Power,164 the samādhi named Extinguishing Avīci, the samādhi named Blazing, the samādhi named Divine Circle,165 the samādhi named Drop of Amṛta, the samādhi named Circle of Light, the samādhi named Immersion in the Ocean, the samādhi named Door of the Celestial Palace, the samādhi named Cuckoo’s Song, the samādhi named Scent of the Blue Lotus, the samādhi named Mounted, the samādhi named Vajra Armor, the samādhi named Elephant’s Delight, the samādhi named Lion’s Play, the samādhi named Unsurpassable, the samādhi named Subduing, the samādhi named Moon on High, the samādhi named Shining, the samādhi named Hundred Light Rays, the samādhi named Sprinkling, the samādhi named Brightening, the samādhi named Beautiful Appearance, the samādhi named Summoning the Asuras, the samādhi named Meditation, the samādhi named Summoning Nirvāṇa, the samādhi named Great Lamp,166 the samādhi named Liberation of Sensation,167 the samādhi named King of Lamps,168 the samādhi named Creating the Supreme State,169 the samādhi named Creating Indestructibility,170 the samādhi named Facing the Deities,171 the samādhi named Creating Union, the samādhi named Teaching Ultimate Truth, the samādhi named Lightning, the samādhi named Array of Names,172 the samādhi named Gaping Lion, the samādhi named Face of Arcturus,173 [F.222.b] the samādhi named Approaching, the samādhi named Flash of Intelligence,174 the samādhi named Increasing Power of Mindfulness, the samādhi named Aspiration, the samādhi named Carriage of Victory, and the samādhi named Teaching the Path.

“Noble son, Bodhisattva Mahāsattva Avalokiteśvara has those samādhis. In each of his pores there are a hundred thousand samādhis. Noble son, Bodhisattva Mahāsattva Avalokiteśvara thus has an incalculable accumulation of merit. Even the tathāgatas do not have that kind of accumulation of merit, let alone a bodhisattva. [B3]

“Noble son, in the past, when I was a bodhisattva named Siṃhalarāja,175 I was going to the island of Siṃhala with five hundred merchants. We were going to Siṃhala Island bringing much merchandise in chariots, in bags, baskets, and pots, carried by camels, oxen, donkeys, and so on, so as to go to villages, towns, suburbs, cities, and markets.

“I found an excellent ship that had been to Siṃhala Island many times. I asked the pilot, ‘Toward what lands are the winds blowing? Are the winds blowing toward Ratnadvīpa,176 or are the winds blowing toward Yavanadvīpa,177 or are the winds blowing toward the island of the rākṣasīs?’178

“The pilot answered, ‘Know this, lord: the breeze is blowing toward Siṃhala Island.’179

“So we set sail in the great ship in the direction of Siṃhala Island, but the rākṣasīs who lived on Siṃhala Island sent untimely winds that broke the great ship into pieces. We180 fell into the water and swam to the shore.

“Five hundred rākṣasīs took on the form of maidens, and with a great cry came down to the shore. They gave us cotton robes. We put them on, wrung our clothes dry, [F.223.a] and went to sit under a large magnolia tree. Seated, we talked among ourselves, asking each other what we should do, but we agreed that there was nothing we could do, and we became silent.

“The rākṣasīs came to us and said, ‘You who are not masters of a house, become masters. You who have no refuge, obtain a refuge. You who have no home, obtain a home. These will be your homes supplied with food. These will be your homes supplied with drink. These will be your gardens for you to enjoy. These will be your bathing pools for you to enjoy.’

“After the rākṣasīs had spoken to us thus, each one took a merchant home to be the master of her house. The senior rākṣasī181 took me home to be the master of her house. She satisfied me with food that had perfect, divine flavors. Having satisfied me with food, she frolicked with me, and in this way I was perfectly satisfied with human pleasures. Two or three weeks182 passed in that manner.

“One night as I was lying in bed, I was astonished to see that the lamp was laughing. I had never seen or heard before of a burning, laughing lamp.183 I asked it, ‘Why are you laughing?’

“It answered, ‘This is one of the rākṣasīs who live on Siṃhala Island. She is going to kill you.’

“I asked it, ‘How do you know she is a rākṣasī?’

“It answered, ‘If you don’t believe me, take the road south184 and follow it. You will come to a high fortress185 without windows or doorways. Many hundreds of merchants have been thrown in there. Some are alive. Some are dead. If you don’t believe me, follow that road. Follow that road and observe. Then you will believe me.’

“So I186 made the rākṣasī enter the sleep named Ignorance’s Net, and I went out at night, armed with a sword187 that glowed like moonlight. [F.223.b] I took the road that led south, and followed it until eventually I came to an iron fortress. I walked around it, but could not find a door. However, there was a magnolia tree beside the iron fortress, and so I188 climbed up it. I made the sound of spitting, and the merchants inside heard me,189

“They said, ‘Great head merchant, know this! We have been thrown into this iron fortress. Each day a hundred men are taken and eaten. When they have been eaten, their bones are scattered around the iron fortress.’

“That is how they described what had happened to them. I climbed down the magnolia tree and went quickly back up the southern road.

“When I returned to the house, the lamp asked me, ‘Head merchant, did you see?’

“I answered, ‘I saw,’ and then asked it, ‘What can I do?’

“The lamp said, ‘Lord, I have a way by which you can comfortably and happily leave Siṃhala Island and see Jambudvīpa once more.’

“It said, ‘There is a divine king of horses named Bālāha who has compassion for the desolate and destitute. Bālāha, the king of horses, eats the herb named sarvaśetāna,190 rolls back and forth on the golden sand, shakes his body, and then asks, “Who is going to cross over to the far shore?” You should then say, “Lord, I am going to cross over to the far shore.” ’

“Once the lamp had told me this, I went to lie down next to the rākṣasī. She awoke and asked me, ‘Noble son, why is your body cold?’

“I answered, ‘I went outside the town to defecate and urinate. [F.224.a] That’s why my body has become cold.’ And so she went back to sleep.

“At sunrise I got up and said to all the merchants, ‘Come with me. We are going outside the town.’

“Then we all left the town. When we were outside the town and had sat down,191 I asked them, ‘How affectionate are your wives toward you?’

“Some said, ‘She is very loving toward me.’

“Some said, ‘She takes care of me with food that has perfect, divine flavors.’

“Some said, ‘She provides me with all kinds of clothes.’

“Some said, ‘She gives me diadems, earrings, and necklaces.’

“Some said, ‘I don’t have to do any physical work.’

“Some said, ‘She cares for me with sandalwood, musk, and camphor.’

“After the merchants told me these things, I said to them, ‘It is not right for us to be attached to rākṣasīs in this way.’

“They were disturbed by my words, and asked, ‘Great head merchant, is it true that they are the rākṣasīs who live on Siṃhala Island?’

“I answered, ‘It is true, indeed it is true. By the Buddha, Dharma, and Saṅgha, they are not humans. They are rākṣasīs.’

“The merchants asked me, ‘What can we do? Do you have a plan for us?’

“I told them, ‘On Siṃhala Island there is Bālāha, the king of horses, who has compassion for the desolate and destitute. He eats the herb called sarvaśetāna, rolls back and forth on the golden sand, shakes his body, and then asks three times, “Who is going to cross over to the far shore? Who is going to cross over to the far shore? Who is going to cross over to the far shore?”192 We should go to him.’

“The merchants asked me, ‘On what day should we go?’

“I answered, ‘We should definitely leave in three days’ time. Each person should prepare provisions for the journey.’ [F.224.b]

“They promised they would and returned to town, each to their own home.

“The rākṣasī asked me,193 ‘Are you tired? Are you weary? Have you seen the delightful gardens and the delightful bathing pools?’194

“I answered, ‘I haven’t seen any.’

“The rākṣasī then said, ‘Noble son, in this Siṃhala Island there are pleasing gardens of all kinds that are completely filled with flowers, and there are many hundreds of bathing pools.’

“I said, ‘I will go to those gardens and the various flower-filled pools in three days’ time. I will gather beautiful flowers there and then return. Therefore you should prepare good traveling provisions for me.’

“She said, ‘Noble son, I will do so.’

“I contemplated my predicament, thinking, ‘These rākṣasīs will kill us if they find out.’ I remained silent, contemplating this predicament. The rākṣasī served me good food, and as I ate it, I sighed.

“The rākṣasī asked me, ‘Noble son, why did you sigh?’

“I said to her, ‘The people of Jambudvīpa and my homeland are so pleasant.’

“The rākṣasī said, ‘Noble son, what would you do in your homeland? In this Siṃhala Island you have a home with food, a home with drink, a home with clothes, a variety of delightful gardens, and a variety of delightful bathing pools.195 Enjoy these divine pleasures. Why be sorrowful in Jambudvīpa?’ I said nothing in reply.

“That day passed, and on the second day, my provisions of good food were quickly prepared. Everyone had made his preparations, and at dawn on the third day we all left the city, coming out through its gate. When we were outside, we agreed that not one of us would turn to look back at Siṃhala Island. After we had made that agreement, we hurried as quickly as we could, and eventually reached the location of Bālāha, the king of horses. [F.225.a]

“Bālāha, the king of horses, was enjoying the sarvaśetāna herb. When he had finished enjoying it, he rolled back and forth on the golden sand and shook his body. When he shook his body, the island of Siṃhala shook.

“He asked three times, ‘Who is going to cross over to the far shore? Who is going to cross over to the far shore? Who is going to cross over to the far shore?’196

“The merchants said, ‘We are going to cross over to the far shore.’

“Bālāha, the king of horses, said to us, ‘None of you must look back at Siṃhala Island. None of you must turn your eyes toward Siṃhala Island.’

“We agreed to do as he said. Then first I alone mounted him, and then the five hundred merchants mounted him. When we were all mounted, the rākṣasīs who lived on Siṃhala Island came running after us, making a great clamor, weeping and wailing pitifully. Hearing the noise, the merchants turned round and looked back at them, and when they did so they fell headlong into the water. When they had fallen into the water, the rākṣasīs pulled them out and ate them.

“I arrived in Jambudvīpa alone. When we reached the shore, I circumambulated Bālāha, the king of horses, three times, bowed to him, and departed. I journeyed toward my home and eventually arrived there. My father and mother embraced me and wept, and their tears dissolved their cataracts so they regained their sight.

“Then I sat with my parents and told them everything that had happened. My parents said, ‘Son, we have got you back alive. We do not need wealth. We only need a walking stick for when we are old, someone to guide us on the path when we are blind, someone to make food offerings to us when we have died, and someone to be our protector when we are dead. Son, you have brought us delight like a cooling breeze.’ That is what my parents said to me.

“Sarva­nīvaraṇa­viṣkambhin, those are the sufferings I experienced when I was a head merchant. [F.225.b] Sarva­nīvaraṇa­viṣkambhin, it was like this: Bodhisattva Mahāsattva Avalokiteśvara was Bālāha, the king of horses, and he rescued me from the fear of death.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit, but I can say just a little about his pores.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: A trillion gandharvas dwell in a pore named Suvarṇa. They do not experience the sufferings of saṃsāra and are satisfied by perfect happiness. They perceive divine objects but are free from attachment. They have no aversion, they do not become angry, and they never have malice. They all dwell on the noble eightfold path and always aspire to the Dharma. Sarva­nīvaraṇa­viṣkambhin, it is like this: in this pore named Suvarṇa there is a wish-fulfilling jewel named Avabhāsa. Whenever the gandharvas wish for something, their wishes are fulfilled.

“Beyond the pore named Suvarṇa, there is a pore named Kṛṣṇa, within which a trillion rishis dwell. Some have one clairvoyance; some have two clairvoyances; some have three clairvoyances; some have four clairvoyances; some have five clairvoyances; and some have the six clairvoyances.

“Within that pore the ground is silver and the mountains are gold with silver peaks adorned by rubies.197 There are seventy-seven such mountains, and on each of those mountains live eighty thousand rishis. Those rishis have leaf huts198 where there are wish-fulfilling trees with red trunks and gold and silver leaves that shine like jewels. [F.226.a] There are four pools near each wish-fulfilling tree. Some are filled with water that has the eight qualities, and some are completely filled with divine flowers. The area around them is completely adorned by wish-fulfilling trees that are divine coral trees hung with divine adornments; hung with diadems and earrings; hung with one hundred and eight-string necklaces and sixty-four-string necklaces; and hung with bracelets; and their leaves are made of jewels and gold.

“In each of those wish-fulfilling trees there live a hundred gandharvas. When they play music, deer, birds, and so on contemplate deeply. They see the suffering and happiness of beings in saṃsāra199 and the way in which suffering is experienced in Jambudvīpa. They see birth, aging, and death. They see separation from the desired and beloved, and encounters with the disliked. They see human beings undergoing many kinds of suffering. The deer and birds contemplate deeply200 in that way. When they remember the name the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, food with supreme divine flavors appears, divine aromatic substances appear, and divine clothing appears. Whenever they wish for something, their wishes are fulfilled.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, I am utterly astonished.”

The Bhagavat said, “Noble son, why are you astonished?”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, if those kinds of things appear just because someone thinks of the name of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, [F.226.b] then those who listen to, cause to be written out,201 possess, recite, study, and have their minds completely focused on the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, will have happiness.

“Those who write a single letter from the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, will have happiness and will not see these sufferings of saṃsāra. They will not be reborn as an untouchable202 or of mixed caste;203 they will not be reborn as someone with defective senses; they will not be reborn as lame, hunchbacked, with a deformed nose, a goiter, or a cleft lip, nor with leprosy.204 Their bodies will not be afflicted by illness. They will have health, great strength, and clear faculties.”

The Bhagavat gave his approval, saying, “That is excellent, Sarva­nīvaraṇa­viṣkambhin. Your eloquence and your teaching of this kind of Dharma to a gathering of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, nonhumans, upāsakas, and upāsikās is excellent! Excellent!”

Then Bodhisattva Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, when you teach what I request, the devas gain unwavering faith.”

The Bhagavat gave his approval, saying, “Excellent, noble son. That you repeatedly make these requests is excellent, excellent.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: Beyond the Kṛṣṇa pore there is a pore named Ratnakuṇḍala. Many trillions of female gandharvas live within it. Those female gandharvas have excellent figures; are beautiful and attractive; have magnificent, fair complexions; their bodies are adorned with divine jewelry; and they rival the apsarases. [F.227.a] Even though they have this beauty, they are not afflicted by the suffering of desire, they are not afflicted by the suffering of anger, and they are not afflicted by the suffering of stupidity. Their bodies do not experience the sufferings that humans do.

“Those gandharva maidens remember the name of Bodhisattva Mahāsattva Avalokiteśvara. Whenever in the three periods they remember it, all valuable things appear for them.”

Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, I will go to those pores because I want to see them.”

The Bhagavat said, “Noble son, those pores cannot be perceived, just as the element of space cannot be perceived. Noble son, those pores cannot be perceived, and they cannot be touched.

“Bodhisattva Mahāsattva Samantabhadra spent twelve years wandering in search of those pores, but he never saw them. He did not even see the hundred buddhas who live in each of those pores, let alone any bodhisattvas.”205

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, if Bodhisattva Mahāsattva Samantabhadra did not see them in twelve years of wandering, if he did not see those pores and did not even see the hundred buddhas who are in each of those pores,206 why should I go?”

The Bhagavat answered, “Noble son, I also searched and looked for one of his pores but did not see one.

“Sarva­nīvaraṇa­viṣkambhin, noble son, this bodhisattva is taught to be illusory, unattainable, and subtle.207 This bodhisattva is described as being unstained;208 as being with form,209 a vast form, a hundred thousand arms, a trillion eyes, and eleven heads; as being a great yogin, a sublime yogin; as residing on the level of nirvāṇa; as having an excellent mind;210 as having great wisdom; as liberated from existence; as being from the good family;211 as being imperceptible; and as being wise; and therefore he casts no shadow in the midst of all phenomena.212

“Thus, noble son, no one can see or hear213 Bodhisattva Mahāsattva Avalokiteśvara. [F.227.b] No tathāgata can see the body of his true nature,214 let alone Samantabhadra or other bodhisattvas.

“Noble son, this bodhisattva mahāsattva is inconceivable. He manifests inconceivable215 miracles. He has completely ripened many trillions of beings. He has led those beings onto the path to enlightenment. Having entered that path, they have gone to the realm of Sukhāvatī where they hear the Dharma from Tathāgata Amitābha.”

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, how can I see Bodhisattva Mahāsattva Avalokiteśvara?”

The Bhagavat replied, “Noble son, you will see him if he comes here, to the Sahā universe, to look at me, bow down to me, and honor me.”

Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “I request it, Bhagavat, that Bodhisattva Mahāsattva Avalokiteśvara may come.”

The Bhagavat answered, “Noble son, Bodhisattva Mahāsattva Avalokiteśvara first comes when a being is ripened.”

Then Bodhisattva Mahāsattva Sarva­nīvaraṇa­viṣkambhin rested his cheek on his hand216 and said, “What point is there in my having a long life that is devoted to bad actions, deprived of the sight of Avalokiteśvara, blind, and following a path of darkness?”217

Then Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, when is Bodhisattva Mahāsattva Avalokiteśvara coming?”

The Bhagavat laughed and said, “Noble son, it is not yet time for Bodhisattva Mahāsattva Avalokiteśvara to come. [F.228.a]

“Noble son, it is like this: Beyond that pore, there is a pore named Amṛtabindu.218 In that pore a million trillion devas live. Some are on the first bhūmi; some are on the second bhūmi; some are on the third bhūmi; some are on the fourth bhūmi; some are on the fifth bhūmi; some are on the sixth bhūmi; some are on the seventh bhūmi; some are on the eighth bhūmi; some are on the ninth bhūmi; and some are on the tenth bodhisattva bhūmi.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: Within that pore named Amṛtabindu there are sixty mountains of gold and silver. Each one is sixty thousand yojanas high, and each one has ninety thousand peaks adorned by gold. Bodhisattvas who have developed one-pointed minds219 dwell on their slopes. On those kings of mountains, there dwell many millions of trillions of gandharvas, who are continuously playing music.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: Within that pore named Amṛtabindu there are many millions of trillions of extremely beautiful celestial palaces completely adorned with divine jewels, having many kinds of visual delights, and adorned by a hundred thousand strings of pearls.

“Bodhisattvas relax in those celestial palaces and discuss the Dharma. Then they leave the celestial palaces and go each to their own walkways, each of which has seventy bathing pools. Some are filled with water that has the eight qualities, some are completely filled with flowers, and some are completely filled with blue lotuses, red lotuses, night lotuses, white lotuses, fragrant water lilies, tiger claw flowers, and great tiger claw flowers.220 Along these walkways there are beautiful wish-fulfilling trees that have red trunks and leaves made of silver and gold; are adorned with divine adornments; [F.228.b] are hung with diadems, earrings, garlands, one hundred and eight-string and sixty-four-string necklaces; and are perfectly hung with armlets and a variety of other adornments.

“The bodhisattvas walk each evening along these walkways while thinking about various aspects of the Mahāyāna. They think of nirvāṇa, they contemplate all the sufferings of saṃsāra, and after contemplating suffering they meditate on love. Sarva­nīvaraṇa­viṣkambhin, such are the bodhisattvas within that pore.

“Beyond that pore, there is a pore named Vajramukha.221 Within it live many hundreds of thousands of kinnaras beautified by necklaces, earrings, garlands, various jewelry, and ointments.

“They have continuous faith in the Buddha, Dharma, and Saṅgha. They are focused one-pointedly on the Dharma, remain in loving kindness, meditate on patience, contemplate nirvāṇa, and are saddened for humans. Noble son, such are the kinnaras that live there.

“There are many hundreds of mountains within that pore. Some are made of diamonds, some of silver, some of gold, some of crystal, some of rubies,222 some of sapphires, and some of the seven jewels. Noble son, such are the signs seen within that pore.

“Noble son, within that pore there are many wish-fulfilling trees, coral trees, sandalwood trees, and aromatic trees. There are many hundreds of thousands of bathing pools. There are extremely beautiful and delightful divine celestial palaces of crystal and silver. Such are the celestial palaces that appear there.

“The kinnaras relax in those celestial palaces and discuss the Dharma. Seated,223 they talk about the Dharma. They talk about the perfection of generosity, [F.229.a] they talk about the perfection of conduct, they talk about the perfection of patience, they talk about the perfection of diligence, they talk about the perfection of meditation, and they talk about the perfection of wisdom.

“When they have talked about the six perfections, they leave the celestial palaces and they each go to walk in their own walkways. Some of the walkways are made of gold. Some of the walkways are made of silver. All around the walkways there are wish-fulfilling trees that have red trunks and leaves made of silver and gold, and that are hung with divine ornaments; hung with diadems, earrings, and garlands; hung with armlets; hung with anklets; hung with one hundred and eight-string and sixty-four-string necklaces; and hung with strings of jewels. These wish-fulfilling trees around the walkways are like many-storied mansions.

“The kinnaras take walks along these walkways. While they are walking, they contemplate with sadness the sufferings of saṃsāra: ‘Oh, the suffering! Oh, the suffering! Death is suffering! Oh, the suffering! Poverty is also suffering! Oh, the suffering! Separation from the desired and beloved and encountering the undesired and the disliked is extremely unendurable suffering! There are those who are born in Kālasūtra, born in Raurava, born in the great hell of Hāhava, born in Agnighaṭa, born in Vajraśaila,224 and born in the city of the pretas.225 Those beings have the greatest suffering.’

“The kinnaras contemplate in that way, and following that contemplation they contemplate the essence of nirvāṇa.

“Noble son, the kinnaras who rejoice in the Dharma in that way continually remember the name of Bodhisattva Mahāsattva Avalokiteśvara. Remembering his name, they receive all kinds of things.

“Thus, noble son, it is difficult to find Bodhisattva Mahāsattva Avalokiteśvara, [F.229.b] who is the father and mother of all beings, who brings freedom from fear to all beings, who reveals the path to all beings, who is a kalyāṇamitra for all beings. Noble son, this is what Bodhisattva Mahāsattva Avalokiteśvara is like.

“Noble son, it is difficult to obtain his name. Those who remember the name that is the six-syllable vidyāmantra will be reborn in those pores. They will no longer continue to be in saṃsāra. They will go from one pore to another, living within those pores until they reach the level of nirvāṇa.”

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, where can the six-syllable mahāvidyā be obtained?”

The Bhagavat replied, “Noble son, even the tathāgatas do not know the six-syllable mahāvidyā, let alone the bodhisattvas.”

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, do the tathāgatas, arhats, and samyaksaṃbuddhas not know it?”

The Bhagavat replied, “Noble son, the six-syllable mahāvidyā is the supreme essence of Bodhisattva Mahāsattva Avalokiteśvara. Those who know that supreme essence know liberation.”

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, are there any beings who know the six-syllable vidyāmantra?”

The Bhagavat answered him, “Noble son, no one knows the six-syllable mahāvidyā. It is an inconceivable yoga and therefore difficult to obtain. Even the tathāgatas do not know it, let alone the bodhisattvas. [F.230.a]

“Noble son, all the tathāgatas have spent sixteen eons wandering in search of this six-syllable mahāvidyā, so therefore how could bodhisattvas know it? It is the supreme essence of Bodhisattva Mahāsattva Avalokiteśvara.

“If someone traveled throughout this realm of beings, there would be found a few226 who know the six-syllable mahāvidyā. Those beings who continually possess the six-syllable mahāvidyā and are dedicated to repeating it are meritorious. When they repeat it, bhagavats and buddhas to the number of sand grains in ninety-nine Ganges Rivers gather around them, bodhisattvas to the number of atoms gather around them, and they reach the entranceway to the six perfections.

“The devas of the Trāyastriṃśa paradise also gather there. The four mahārājas guard the four directions. Many millions of trillions of nāgas such as Nāga King Sāgara, Nāga King Anavatapta, Nāga King Takṣaka, and Nāga King Vāsuki227 guard the ground.228 Also, the yakṣas from above the earth guard the open space above them.

“Ten million tathāgatas reside in each pore of that noble son. Residing there they give their approval, saying, ‘Excellent, excellent, noble son! You have acquired such a wish-fulfilling jewel as this. Seven generations of your descendants will attain liberation.229 Noble son, even all the beings who live in your stomach will become irreversible bodhisattvas.

“ ‘Noble son, those who wear this six-syllable mahāvidyā on their body or on their throat230 will be known to have a body that is a vajra body, will be known to be a stūpa containing relics, and will be known to be the wisdom of ten million tathāgatas.’ [F.230.b]

“A noble son or noble daughter who repeats the six-syllable mahāvidyā will have indestructible mental brilliance. He or she will become a pure mass of wisdom. That person will have great love and great compassion. That person will complete the six perfections each day. That person will receive the consecration of a vidyādhara cakravartin.

“Those who inhale that person’s breath, whether in love or in anger, will become irreversible bodhisattvas. They will quickly attain the highest complete enlightenment and be samyaksaṃbuddhas.

“All those who just touch that person with their clothing231 will become bodhisattvas in their last existence.

“Women, men, boys, and girls who just see that person, and even the deer, birds, oxen, donkeys, and so on, who see that person, will all become bodhisattvas in their last existence. They will not experience the suffering of birth, aging, sickness, death, and separation from the beloved. They will become inconceivable yogins.”

In that way the Bhagavat encouraged the repetition of the six-syllable mahāvidyā.

Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, I wish to hear the six-syllable mahāvidyā, which is the inconceivable yoga and the immeasurable and highest dhyāna; which shows the way to the nirvāṇa of supreme enlightenment; which is the entranceway into liberation; which pacifies desire and hatred;232 which fills the treasury of the Dharma;233 which uproots saṃsāra and the five existences; which brings the hells and afflictions to an end; which takes those who have become animals to a higher existence; [F.231.a] which completes the taste of the Dharma; and which is the imperishable234 teaching of omniscience.

“Bhagavat, how can I obtain it? I would offer the four continents filled with the seven precious materials to anyone who bestows upon me the six-syllable mahāvidyā.

“Bhagavat, if I cannot find a birch bark page to write it on, nor ink, nor a reed pen, I will make ink from my blood, I will slice off my skin to make a page, and I will break one of my bones to make a pen. Bhagavat, I have no concern for my body. The one who bestows it upon me will be my parents, my guru of gurus.”

The Bhagavat told Sarva­nīvaraṇa­viṣkambhin, “Noble son, I remember going to as many worlds as there are atoms in the world for the sake of obtaining this six-syllable mahāvidyā. I honored many millions of trillions of tathāgatas, but I did not obtain it, and I did not hear it from those tathāgatas.

“At that time I went, weeping, to the Tathāgata, the arhat, the samyaksaṃbuddha, the one with wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the buddha, the Bhagavat Ratnottama.

“The Tathāgata, the arhat, the Samyaksaṃbuddha Ratnottama said, ‘Noble son, don’t weep so pitifully. Noble son, go to the Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama.235 He knows this six-syllable mahāvidyā.’

“Noble son, I went to Tathāgata Padmottama. I approached the realm of Tathāgata Padmottama, arrived there [F.231.b], and bowed my head to the feet of Tathāgata Padmottama. I placed my palms together before him and said, ‘Bhagavat Padmottama, I must obtain this six-syllable mahāvidyā, which purifies all bad karma merely by the remembrance of its name. I seek to obtain that which is difficult for a bodhisattva to obtain. For that purpose I have been to many worlds, in distress. I have arrived here, exhausted and without any result.’

“Then Tathāgata Padmottama praised the qualities of this six-syllable mahāvidyā:

“ ‘Noble son, it is like this. As a comparison, I can know the number of atoms, but, noble son, I cannot calculate the accumulation of merit from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, I can count the grains of sand in the ocean, but, noble son, I cannot calculate the accumulation of merit from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, a person builds a building that is a hundred yojanas high and five hundred yojanas wide, and completely fills it with sesame seeds. There isn’t even a needle-sized hole in this building. At its door there is an immortal man who never ages. If every hundred eons that man takes out one sesame seed, I can calculate236 the time when such a building would be emptied down to the floor, but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, if the people in the four continents were all to work at various kinds of agriculture, such as barley, wheat, rice, green or black mung beans, and so on; and jujubes, horse gram, and so on; and the nāga kings sent rain at the appropriate times; and those grains grew, ripened, and were harvested; if Jambudvīpa were made into one threshing floor, and the grain was brought in carts, in animal loads, in bundles and baskets, and put on that threshing floor, trodden by oxen and donkeys, and made into one big heap; [F.232.a] then, noble son, I could count every single grain, but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, in Jambudvīpa there are great rivers that flow day and night. They are the Sītā,237 the Ganges,238 the Yamuna, the Indus,239 the Pakṣu,240 the Sutlej,241 the Chenab,242 the Ravi,243 the Sumāgandha,244 the Himavatī,245 and the Godavari.246 Each of these rivers has five hundred tributaries. Day and night they flow into the ocean. Noble son, this is how the accumulation of merit increases as the result of a single repetition of the six-syllable mahāvidyā: I can count each drop in those great rivers, but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, I can count each hair on all four-legged beings such as herds of oxen, donkeys, buffaloes, horses, and elephants; dogs, jackals,247 goats, and similarly lions, tigers, wolves, deer, monkeys, hares, pigs, and so on; and rats and cats, and so on; but, noble son, I cannot calculate the accumulation of merit from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, the king of mountains, named Vajrāṅkuśa, is 99,000 yojanas high and extends downward into the sea for 84,000 yojanas. Vajrāṅkuśa, the king of mountains, is 84,000 yojanas wide on each side. On the side of that king of mountains there is an ageless, immortal man, who once every eon wipes the mountain one time with a Kaśika cloth. Even this alone will eventually cause the mountain to be worn down and vanish. I can count the number of years, months, days, hours,248 and minutes of time that would take,249 but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. [F.232.b] As a comparison, the ocean is 84,000 yojanas deep, and it has an immeasurable expanse, extending as far as Vaḍavāmukha. I can count all its drops of water, which are the size of the tip of a hair, but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, I can count the number of leaves in a forest of agarwood trees, but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this. As a comparison, even if all the men, women, boys, and girls who live in the four continents were to be on the seventh bodhisattva bhūmi,250 the accumulation of merit that comes from repeating the six-syllable mahāvidyā once would be far greater than the accumulation of merit of those bodhisattvas.

“ ‘Noble son, it is like this. As a comparison, if for a year of twelve months, or with a leap-month to make a year of thirteen months,251 it were to rain day and night, noble son, I could count each drop of rain, but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahāvidyā once.

“ ‘Noble son, it is like this: There is no need to say much, but if, for example, a million tathāgatas like me were to be in one place for an eon, provided with all requirements, with robes, food, bowls,252 bedding, seats,253 necessary medicine, and utensils, still those tathāgatas would not be able to calculate the accumulation of merit from the six-syllable mahāvidyā, so it is needless to say that I cannot do so all by myself in this world.

“ ‘Noble son, I have entered the yoga of meditation through an inconceivable dhyāna. This is a subtle Dharma, an imperceptible Dharma, an unknown Dharma; it is the attainment of the ultimate essence. It has been established through the qualities of Bodhisattva Mahāsattva Avalokiteśvara’s skillfulness in methods. In that way, noble son, [F.233.a] I too obtained skillfulness in methods through the six-syllable mahāvidyā.

“ ‘Noble son, I also wandered through many hundreds of thousands of millions of tens of millions of worlds, and then in front of Tathāgata Amitābha, with palms placed together, I wept because of my emotion for the Dharma.

“ ‘At that time, Tathāgata Amitābha, who knew the present and the future, said, “Noble son who is united with the yoga of meditation, do you desire the six-syllable queen of mahāvidyās?”

“ ‘I replied, “I do desire it, Bhagavat;254 I do desire it, Sugata. I have gone to many worlds in search of the six-syllable mahāvidyā, Bhagavat, just like a thirsty person seeks water. I have attended to many millions of trillions of tathāgatas, but I have not obtained the six-syllable queen of mahāvidyās. Bhagavat, be my protector, refuge, and support. Be the eyes for those whose faculties are poor. Be the path for those who have lost the path. Be a parasol for those burned by the sun. Be like a great sal tree for a great crossroad. Be infinite teachings for those thirsty for the Dharma. Be armor for the complete stability of the mind.”

“ ‘Then the Tathāgata, the arhat, the Samyaksaṃbuddha Amitābha said to Bodhisattva Mahāsattva Avalokiteśvara with a voice as beautiful as a cuckoo’s song, “Noble son, look! The Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama has been to many millions of trillions of worlds for the six-syllable mahāvidyā. The Tathāgata has traveled like this, noble son, so therefore give him the six-syllable queen of mahāvidyās.”

‘Then Bhagavat Bodhisattva Avalokiteśvara said, [F.233.b] “It should not be given to one who has not seen the maṇḍala.255 How would one apprehend the Bhagavat’s lotus-hook hand gesture?256 How would one know the Maṇidhara hand gesture?257 How would one know the lord-of-all-kings hand gesture?258 How would one know the correct maṇḍala?259

“ ‘ “These are the features of the maṇḍala: It should be square with a circumference of five cubits.

“ ‘ “Draw Amitābha in the center of the maṇḍala. To create the body of Tathāgata Amitābha, sprinkle powder made from precious sapphire powder, emerald powder, ruby powder, crystal powder, and powdered silver and gold.

“ ‘ “On his right create Bodhisattva Mahāmaṇidhara. On his left draw Ṣaḍakṣarī Mahāvidyā, who has four arms and is white like the autumn moon. She is adorned with various adornments and holds a lotus in her left hand. Draw a jewel upon that lotus. Draw a jewel rosary in her right hand. Portray the palms of two hands being placed together in the gesture named the lord-of-all-kings.

“ ‘ “Draw a vidyādhara beneath the legs of Ṣaḍakṣarī Mahāvidyā. Draw him holding a smoking stick of incense in his right hand and a basket filled with various adornments in his left hand.

“ ‘ “Draw the four mahārājas at the four doors260 of the maṇḍala. Draw them holding their individual offerings.261

“ ‘ “Place vases filled with various precious jewels at the four corners of the maṇḍala.

“ ‘ “A noble son or noble daughter who wishes to enter that maṇḍala should write the names of the entire lineage of his or her family and first of all cast those names into the maṇḍala. They will then all be freed from every human suffering [F.234.a] and will become bodhisattvas in their last life. They will also quickly attain the highest complete enlightenment, which is complete buddhahood.

“ ‘ “The ācārya should not give it to those who are inappropriate. It should be bestowed upon those who aspire for it with faith, or bestowed upon those who aspire for it with faith in the Mahāyāna. It should not be given to tīrthikas.”

“ ‘Then the Tathāgata, the arhat, the Samyaksaṃbuddha Amitābha said to Bodhisattva Mahāsattva Avalokiteśvara, “Noble son, what if the noble son or noble daughter is poor and cannot use precious sapphire jewel powder, emerald powder, or gold or silver powder?”

“ ‘ “Bhagavat, he should use powder dyed with various colors and use various flowers and various incenses.”

“ ‘ “Noble son, what if, because he has gone to another land and lacks the facilities, he cannot even obtain those?”

“ ‘ “Then the ācārya should imagine the maṇḍala in his mind, and the ācārya should teach the nature of the mantras262 and gestures.” ’

“Then the Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama263 said to Bodhisattva Mahāsattva Avalokiteśvara, ‘Noble son, give the six-syllable queen of mahāvidyās to me. I will liberate many millions of trillions of beings from saṃsāra so that they will quickly attain complete buddhahood with the highest complete enlightenment.’

“Then Bodhisattva Mahāsattva Avalokiteśvara gave the six-syllable queen of mahāvidyās264 to the Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama:

“When Bodhisattva Mahāsattva Avalokiteśvara gave the six-syllable queen of mahāvidyās to the tathāgata, the arhat, the Samyaksaṃbuddha Padmottama, everywhere from the four continents to the deva realms shook like plantain leaves. The four great oceans shook. All vighnas and vināyakas, yakṣas and rākṣasas, together with the companies of mahākālas, and mātṛs, fled.265

“Tathāgata Padmottama extended his arm like an elephant extending its trunk and offered a hundred thousand precious strings of pearls to Bodhisattva Mahāsattva Avalokiteśvara, who accepted them and offered them to the Tathāgata, the arhat, the Samyaksaṃbuddha Amitābha, who then offered them back to the Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama.

“Then the Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama, having received the six-syllable queen of mahāvidyās, went to the realm named Padmottama.266

“Noble son, in the past, that is what I heard from the Tathāgata, the arhat, the Samyaksaṃbuddha Padmottama.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, how can I obtain the six-syllable mahāvidyā of perfect yoga? Bhagavat, just like those who are not satisfied by just a taste of amṛta, Bhagavat, I am not satisfied by simply hearing about the six-syllable mahāvidyā. Meritorious are those beings who, with higher motivation, possess this six-syllable mahāvidyā and repeat, listen to, and contemplate it.”

The Bhagavat answered him, “Noble son, those who write out this six-syllable mahāvidyā are writing out the collection of eighty-four thousand Dharmas. [F.235.a] If stūpas267 were made from precious divine gold for tathāgatas, arhats, and samyaksaṃbuddhas equal in number to atoms, and if in one day they were all filled with their relics, the result ripening from that would only equal the result that ripens from one syllable of the six-syllable mahāvidyā, which has inconceivable qualities and brings liberation.

“The noble son or noble daughter who repeats this six-syllable mahāvidyā will attain these samādhis: the samādhi named Jewel Holder, the samādhi named Purification of Hells and Animals, the samādhi named Vajra Armor, the samādhi named Stable Conduct, the samādhi named Skillfulness in All Methods, the samādhi named Scattering, the samādhi named Revealing All Buddha Realms,268 the samādhi named Entering All Dharmas, the samādhi named Adornment of Dhyāna, the samādhi named Entering the Chariot of the Dharma, the samādhi named Complete Liberation from Desire and Anger, the samādhi named Eternal Calf, the samādhi named Teaching269 the Six Perfections, the samādhi named Holding Great Meru, the samādhi named Rescuing from All Existences, the samādhi named Seeing All the Tathāgatas, and the samādhi named Complete Stability.

“Noble son, it is like this: those who possess the six-syllable queen of mahāvidyās will attain one hundred and eight samādhis.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, where can I go to obtain this mahāvidyā?” [F.235.b]

“Noble son, in the great city of Vārāṇasī there is a dharmabhāṇaka who possesses, recites, and is completely focused on the six-syllable mahāvidyā.”

“Bhagavat, I will go to the great city of Vārāṇasī in order to see that dharmabhāṇaka, to bow down to him, and to honor him.”

“Excellent! Excellent! Do so, noble son! A dharmabhāṇaka who possesses, recites, and is completely focused on270 the six-syllable mahāvidyā is rare. He should be seen as being equal to the tathāgatas; seen as being the life of the world;271 seen as a mass of merit;272 seen as being like the Ganges and all sacred places;273 seen as one who speaks that which is not false; seen as one who speaks the truth;274 seen as a heap of jewels; seen as a wish-fulfilling jewel; seen as a Dharma king;275 and seen as a savior of beings.

“Noble son, you should have no doubts when you see this dharmabhāṇaka. Noble son, do not fall from a bodhisattva bhūmi to be reborn in the lower existences. This dharmabhāṇaka’s conduct is poor, and his behavior is poor. He is surrounded by his wife, sons, and daughters. His orange robes are filled with feces and urine; he has not followed the noble path.”276

Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “I will do as the Bhagavat has instructed.”

So Bodhisattva Mahāsattva Sarva­nīvaraṇa­viṣkambhin set forth accompanied by many hundreds of thousands of lay bodhisattvas, monastics, boys, and girls. In order to make offerings to the dharmabhāṇaka, they brought divine parasols, divine shoes, diadems, earrings, garlands, armlets, [F.236.a] one hundred and eight-string and sixty-four-string necklaces for covering the shoulders, ear adornments, and finger rings; and also various kinds of clothing: monastic robes,277 clothing commanded by the vidyādharas, and Kaśika cloth; and also various flowers: blue lotuses, red lotuses, night lotuses, white lotuses, tiger claw flowers and great tiger claw flowers,278 mañjuṣukas and mahāmañjuṣukas, udumbaras, various kinds of turmeric flowers, magnolias, oleanders, trumpet flowers, mountain ebony, gardenia,279 star jasmine,280 night-flowering jasmine,281 and so on; beautiful peacocks, brahminy ducks, and delightful mynas;282 the colors blue, yellow, red, white, and crystal; and also various fruits and flowers.

He went to the great city of Vārāṇasī and eventually arrived there. He went to where the dharmabhāṇaka was and bowed his head to his feet.

Sarva­nīvaraṇa­viṣkambhin saw someone whose conduct was poor, whose behavior was poor, and whose path was imperfect.283

Sarva­nīvaraṇa­viṣkambhin gave him a great offering of parasols, shoes, cloth, adornments, scents, and ointments, and placing his palms together in front of the dharmabhāṇaka, he said:

“O you who are the treasurer of the Dharma, you are like an unfathomable ocean that is an accumulation of the treasure of amṛta. You are a repository within the human realm. The devas, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans gather to listen to the Dharma from you.

“You teach a Dharma that is like a great vajra. [F.236.b] You liberate many beings who are bound in the bondage of saṃsāra. Meritorious are those beings who live in Vārāṇasī, can see you, and always gather around you. The instant they see you, you burn up all their bad karma. You burn up all bad karma like a fire burns a forest, just through being seen. The tathāgatas, arhats, and samyaksaṃbuddhas know of you. Many millions of trillions of bodhisattvas come to make offerings to you, as do Brahmā, Viṣṇu, Maheśvara, Āditya, Candra, Vāyu, Varuṇa, Agni, Dharmarāja Yama, and the four mahārājas.”

The dharmabhāṇaka said to him, “Noble son, do not create a cause for remorse. Those who indulge in the afflictions create the realms of beings and have the characteristics of saṃsāra.

“Those who know the six-syllable mahāvidyā will not be polluted by desire, anger, or stupidity. Noble son, just as the gold in the Jambu River does not become stained, someone who wears the six-syllable queen of mahāvidyās on his body will have a body that is not polluted by desire, anger, or stupidity.”

Sarva­nīvaraṇa­viṣkambhin grasped the dharmabhāṇaka’s feet tightly and said, “My senses are impaired, so be my eyes! I have lost the path, so show me the path! I am thirsty for the Dharma, so quench my thirst with the taste of the Dharma! I lack the highest complete enlightenment,284 so give me the seed for enlightenment! Give me the opportunity of the Dharma! Give me the pure body of perfectly established forms!285 [F.237.a] Give me a good reputation so that all beings say, ‘He has gained unwavering goodness!’ Thus, guru, give me the six-syllable queen of mahāvidyās, through which I will quickly achieve the highest complete enlightenment and be a samyaksaṃbuddha! Turn the twelve wheels of the Dharma! Free all beings from the suffering of saṃsāra! Give me the six-syllable queen of mahāvidyās that I have not obtained! Give me the six-syllable queen of mahāvidyās! Be my protector, refuge, and support. Be a home for the homeless.”

The dharmabhāṇaka answered, “The six-syllable queen of mahāvidyās is a recitation that is hard to find. It is an unequalled286 vajra recitation. It is an unbreakable vajra recitation. It is a recitation of the highest wisdom. It is a recitation of unceasing wisdom. It is an unsurpassable recitation. It is a recitation that brings liberation. It is a recitation of the pure wisdom of the tathāgatas. It is a recitation that eliminates desire, anger, stupidity, and the sufferings of saṃsāra. It is a recitation of skill in all methods. It is a recitation of dhyāna, liberation, samādhi, and samāpatti. It is a recitation of entry into all Dharmas. It is a recitation continuously yearned for by the devas.

“Noble son, people are ordained in various orders and are ordained in the various garments of those seeking liberation, which are rainbow-colored garments,287 white garments, and pure white garments.288 They are ordained into those who stare at the sun,289 the followers of Maheśvara, the followers of Viṣṇu and Garuḍa, and naked ascetics.290 They take ordination in those orders, but those deities do not bring liberation; [F.237.b] they are not protectors, nor is theirs the conduct that is to be followed. All the hosts of deities‍—Brahmā, Viṣṇu, Maheśvara, Śakra, who is the lord of devas, Āditya, Candra, Vāyu, Varuṇa, Agni, Dharmarāja Yama, and the four mahārājas‍—constantly request the six-syllable queen of mahāvidyās.”

Sarva­nīvaraṇa­viṣkambhin asked him, “Bhagavat, how can we obtain the six-syllable queen of mahāvidyās, so that we can dedicate ourselves to liberation?”

The dharmabhāṇaka replied, “Sarva­nīvaraṇa­viṣkambhin, it is like this: Prajñāpāramitā is known to be the one who gave birth to all the tathāgatas. Even she places her palms together and pays homage to the six-syllable queen of mahāvidyās, let alone the tathāgatas, arhats, samyaksaṃbuddhas, and the hosts of bodhisattvas.

“Noble son, this is an essence, like rice. Noble son, through this you can obtain anything from within the Mahāyāna: many Mahāyāna sūtras, the geyas, the vyākaraṇas, the gāthās, the udānas, the nidānas, the avadānas, the itivṛttakas, the jātakas, the vaipulyas, the adbhutadharmas, and the upadeśas.291 Simply repeating it will bring peace and liberation. Why say more about its other virtues?

“What does it mean that it is conceived of as a central essence? It can be conceived of as being like the essence of rice. We take it home and fill our pots with rice and keep it in there. And then, in accord with the sun, we dry it in the sun’s heat. When it is dried, we pound it with a pestle to remove the chaff. What is the essence?292 The essence is the rice. In that way, [F.238.a] all other yogas are like husks, and from among all yogas, the six-syllable queen of mahāvidyās is like the rice.

“Noble son, the bodhisattvas produce merit in order to possess the six-syllable queen of mahāvidyās, so as to have the perfection of generosity, the perfection of conduct, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom. Noble son, one repetition of the mahāvidyā completes the six perfections. Those who just touch it with their clothes293 will attain the level of irreversibility. Noble son, that is what the six-syllable queen of mahāvidyās is like. Those who recite that name are rare. Possessing its name just once will make them equal to someone who has provided all the tathāgatas with all requisites: with robes, food, bowls, bedding, seats,294 necessary medicine, and utensils.”

Sarva­nīvaraṇa­viṣkambhin then said to the dharmabhāṇaka, “Give me the six-syllable queen of mahāvidyās.”

The dharmabhāṇaka295 thought and thought about this. Then a voice came from the sky saying, “Give him the six-syllable queen of mahāvidyās!”

The dharmabhāṇaka wondered where this voice had come from. Again there came the voice from the sky, saying, “This bodhisattva has undergone many hardships. Give him the six-syllable queen of mahāvidyās!”

The dharmabhāṇaka looked up into the sky and saw someone who had a body white as the autumn moon, a crown of coiled hair, an omniscient buddha296 upon his head, and a beautiful lotus in his hand, and was adorned with the splendor of lotuses.

Then the dharmabhāṇaka said to Sarva­nīvaraṇa­viṣkambhin, [F.238.b] “Noble son, the Bodhisattva Mahāsattva Avalokiteśvara has given permission for the six-syllable queen of mahāvidyās to be given to you.”

Then Sarva­nīvaraṇa­viṣkambhin reverently placed his palms together to receive it.

As soon as this was given, the earth shook in six ways.

Sarva­nīvaraṇa­viṣkambhin attained these samādhis: the samādhi named Unceasing True Nature, the samādhi named Love, Compassion, and Rejoicing, the samādhi named Practicing Yoga, the samādhi named Established in the Entry to Liberation, the samādhi named Illuminating Everywhere, the samādhi named The King of Arrays, and the samādhi named Holding the Dharma. Those are the samādhis he attained.

As soon as Bodhisattva Mahāsattva Sarva­nīvaraṇa­viṣkambhin had obtained the six-syllable queen of mahāvidyās, he offered the four continents, completely filled with the seven jewels, as payment to that upādhyāya.

The dharmabhāṇaka said, “There is no payment required for even one of the syllables, let alone the six syllables of the mahāvidyā, nor will I take anything from you, noble son. You are a bodhisattva, a noble being, with no one higher, and you are my pupil, noble son.”

The dharmabhāṇaka presented him with a string of pearls to the value of a hundred thousand silver coins and said, “Noble son, in accord with my instruction, present this to the Tathāgata, the arhat, the samyaksaṃbuddha Śākyamuni.”

Sarva­nīvaraṇa­viṣkambhin bowed his head to the feet of the dharmabhāṇaka and departed, having obtained what he sought and with his wishes fulfilled. He went to the Jetavana Monastery, arrived there, bowed down to the feet of Bhagavat Śākyamuni, and sat to one side. [F.239.a]

Then the Bhagavat, the tathāgata, the arhat, the Samyaksaṃbuddha Śākyamuni asked, “Noble son, did you find what you sought?”

“Bhagavat, it happened, as the Bhagavat knows.”

Seventy-seven times ten million297 samyaksaṃbuddhas gathered there, and those tathāgatas recited this dhāraṇī:

That was the dhāraṇī recited by seventy-seven times ten million samyaksaṃbuddhas.

“Beyond that pore300 there is the pore named Sūryaprabha, in which many millions of trillions of bodhisattvas dwell. Within that pore named Sūryaprabha there are ten thousand mountains of gold. Each mountain has 22,000 peaks. Rubies adorn the sides of each mountain. On the sides there are extremely beautiful gardens with divine precious jewels and adorned with many very beautiful and delightful walkways and bathing pools. There are many hundreds of thousands of many-storied palaces made of divine gold and jewels. They are decorated with braided lengths of strings of pearls and silk, and they are hung with hundreds of strings of pearls.

“Within each of the many-storied palaces there is a precious wish-granting jewel named Śārada,301 that provides each bodhisattva with everything he needs.

“When those bodhisattvas have entered their many-storied palaces, they remember the six-syllable mahāvidyā. When they remember it, they realize nirvāṇa. They see the seven tathāgatas that are at the level of nirvāṇa. They also see Bodhisattva Mahāsattva Avalokiteśvara. [F.239.b] When they see him, faith arises in their minds. After that has occurred, the bodhisattvas leave the many-storied palaces. Then some go to their walkways; some go to the gardens of precious wish-granting jewels; some go to the bathing pools; and some go to the sides of the mountains, which are made of precious ruby jewels.

“When they arrive there, they sit cross-legged, sitting up straight, and establish themselves in focused mindfulness. Noble son, such are the bodhisattvas who live in that pore.

“Beyond that there is the pore named Indrarāja, in which many millions of trillions302 of irreversible bodhisattvas dwell. Within that pore named Indrarāja there are eighty thousand mountains made of divine gold and jewels.303 In the middle of those mountains there is a precious jewel named Padmāvabhāsa. It fulfills whatever wishes the bodhisattvas make.

“In that way those bodhisattvas live on these kings of mountains without thinking about food or drink. They have none of the sufferings of saṃsāra. They are not stained by the afflictions of saṃsāra. They remain at all times in contemplation of nirvāṇa. They have no other thought concerning their bodies.

“Noble son, beyond that there is the pore named Mahoṣadhī in which many304 millions of trillions of bodhisattvas live who have first developed bodhicitta.

“Noble son, there are 99,000305 mountains in that pore. Some are made of diamonds, some are made of silver, some are made of gold, some are made of precious sapphire jewels, some are made of rubies, some are made of emeralds, and some are made of crystal. Those kings of mountains are like that. Each one has eighty thousand peaks, is adorned with various jewels, [F.240.a] and is extremely beautified by various delightful features.

“On the peaks there live gandharvas who continually play music, which emanates from that pore.

“Those bodhisattvas who have first developed bodhicitta contemplate emptiness and featurelessness. They contemplate sadness concerning the body, thinking, ‘Alas, there is suffering: the suffering of birth, aging, sickness, and death; the suffering of being separated from the beloved and pleasant; the suffering of encountering the disliked and unpleasant; the suffering of being born in Avīci; the suffering of being born in Kālasūtra; and the suffering of being born in the city of the pretas.’ At that time they are sitting cross-legged, their bodies straight, establishing themselves in focused mindfulness, dwelling in the mountains.

“Noble son, beyond that there is the pore named Cittarāja,306 in which live many millions of trillions of pratyekabuddhas. They perform miracles of fire, heat, rain, and lightning.

“Noble son, there are a hundred thousand mountains in that pore. All those kings of mountains are made of the seven jewels.307 There are a variety of wish-granting trees on those kings of mountains. Their trunks are gold, and their leaves are silver.308 They are studded309 with a variety of jewels and hung with a variety of adornments. They are hung with diadems, earrings, garlands, armlets, and one hundred and eight-string and sixty-four-string pearl necklaces. They are hung with Kaśika cloth. They have the jingling sounds of silver and gold bells.

“Pratyekabuddhas live on these kings of mountains. [F.240.b] They talk with each other about the sūtras, the geyas, the vyākaraṇas, the gāthās, the udānas, the nidānas, the avadānas, the itivṛttakas, the jātakas, the vaipulyas, the adbhutadharmas, and the upadeśas.

“Then, Sarva­nīvaraṇa­viṣkambhin, beyond that pore, last of all, there is the pore named Dhvajarāja.310 That pore is 84,000 yojanas wide. Within that pore there are 84,000 mountains, beautifully adorned with a variety of jewels.

“On those kings of mountains, there are many hundreds of thousands of wish-fulfilling trees. There are many hundreds of thousands of sandalwood trees. There are hundreds of thousands of agarwood trees.

“Within that pore the ground is made of diamonds. Within that pore there are many hundreds of thousands of ninety-nine-story311 palaces made of divine312 gold and jewels,313 decorated with pearls, cloth, and garlands, hung with strings of bells, and shining with moonstone gems.

“In those many-storied palaces, there are golden stairs beautified by delightful jewels of various kinds.

“In those many-storied palaces, there are seated tathāgatas who teach the Dharma to the humans in Jambudvīpa.314 They teach the six perfections: they teach the perfection of generosity, they teach the perfection of conduct, they teach the perfection of patience, they teach the perfection of diligence, they teach the perfection of meditation, and they teach the perfection of wisdom. [F.241.a] They teach various kinds of Dharma, continually teaching the humans who live in Jambudvīpa.

“Thus, noble son, they see the pores of Bodhisattva Mahāsattva Avalokiteśvara. They also see deities such as devas, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas,315 humans, nonhumans, Maheśvara, and Nārāyaṇa assembled in Jetavana Monastery, and many millions of trillions of bodhisattvas assembled there.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, are there no other pores?”

The Bhagavat replied, “Noble son, beyond that pore are the four great oceans that come from the big toe of Bodhisattva Mahāsattva Avalokiteśvara’s right foot. Their depth is immeasurable. When water comes from the right big toe, it falls on Vaḍavāmukha, transforming it into a heap of ash. Noble son, that is the kind of blessing that Bodhisattva Mahāsattva Avalokiteśvara has.”

But again, Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, is there yet another pore?”

The Bhagavat answered, “There are no more, noble son.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, is Bodhisattva Mahāsattva Avalokiteśvara coming?”

The Bhagavat said, “Bodhisattva Mahāsattva Avalokiteśvara [F.241.b] will come to this great monastery of Jetavana in order to see me, to bow down to me, to honor me, and to give a prophecy concerning the deity Maheśvara in a realm within this universe.”316

The noble Bodhisattva Mahāsattva Avalokiteśvara radiated blue, yellow, red, white, crystal, and silver light rays, and those light rays went to Jetavana. When they came there, they circled the Bhagavat three times. Then they left Jetavana Monastery and went to the great Avīci hell. When they arrived there, they cooled the great Avīci hell.

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, from where did those light rays come, and where did they go?”

The Bhagavat answered, “Noble son, Avalokiteśvara radiated those various light rays. They came to this Jetavana Monastery. When they arrived they circled me three times and then went to the great Avīci hell.”317

At that time, good omens manifested in Jetavana Monastery. Divine magnolia trees appeared and divine lotus pools appeared.318 At that time, Jetavana Monastery appeared to shine like divine gold. That is what Jetavana Monastery looked like.

Bodhisattva Mahāsattva Avalokiteśvara then left the realm of Sukhāvatī and went to Jetavana Monastery, and eventually arrived there. He went inside Jetavana Monastery, bowed his head to the Bhagavat’s feet, and sat to one side.319

The Bhagavat, with the voice of the cuckoo, asked, “Noble son, are you tired? Are you weary? Have you completely ripened beings?”

Bodhisattva Mahāsattva Avalokiteśvara said to the Bhagavat, “I have done as the Bhagavat instructed. I have accomplished the task.”

The Bhagavat gave his approval, saying, “Noble son, it is excellent that you have accomplished the task. Excellent.”

Then Bodhisattva Mahāsattva Avalokiteśvara offered lotus flowers to the Bhagavat [F.242.a] and said, “Bhagavat, the tathāgata Amitābha presents you with these lotus flowers and hopes you are not unwell, not fatigued, that you are in good health, and that life is pleasant.”

The Bhagavat accepted the lotuses and placed them on his left.

Then the deva Maheśvara came to the Bhagavat, bowed his head to the Bhagavat’s feet, and said, “Bhagavat, I pray that you give me a prophecy.”

The Bhagavat said, “Go, noble son, to Bodhisattva Mahāsattva Avalokiteśvara, who will give you the prophecy.”

So the deva Maheśvara went and bowed down to the feet of Bodhisattva Mahāsattva Avalokiteśvara and said, “I pay homage to Avalokiteśvara, great lord, who holds a lotus,320 who has a lotus face, who loves the lotus, who has a beautiful lotus in his hand, who has the splendor of lotuses, who travels around, who brings relief to beings, who completely illuminates the world, and who brings comfort.”

The deva Maheśvara praised Bodhisattva Mahāsattva Avalokiteśvara in that way and then sat silently.

Then Bodhisattva Mahāsattva Avalokiteśvara asked the deva Maheśvara, “Noble son, why are you silent?”

The deva Maheśvara answered, “I request the prophecy of my unsurpassable true enlightenment.”

Avalokiteśvara said, “Noble son, in the world named Vivṛta, [F.242.b] you will be the Tathāgata, the arhat, the samyaksaṃbuddha, perfect in wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the buddha, the Bhagavat Bhasmeśvara.”321

Then Umādevī came and bowed her head to Bodhisattva Mahāsattva Avalokiteśvara’s feet and praised him, saying, “I pay homage to Avalokiteśvara, great lord, who gives life, who completely illuminates the world,322 who has a beautiful lotus in his hand,323 who has the splendor of beautiful lotuses, who travels around, who brings beings to nirvāṇa, who creates excellent minds, and who holds the Dharma.”

Umādevī praised Bodhisattva Mahāsattva Avalokiteśvara in that way and then said, “I pray that you free me from this inferior female body of a woman. I pray that you free me from the suffering of the dark impurities in the womb, and from always being owned.”

Then Bodhisattva Mahāsattva Avalokiteśvara said to her, “Sister, your realm will be on the southern324 slope of Himavat, the king of mountains.”325 You will be the Tathāgata, the arhat, the samyaksaṃbuddha, perfect in wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the buddha, the Bhagavat Umeśvara.”

That was the prophecy that Umādevī received.

The Bhagavat said, “Look, Sarva­nīvaraṇa­viṣkambhin, [F.243.a] Bodhisattva Mahāsattva Avalokiteśvara has given them prophecies of the highest complete enlightenment. This, noble son, is entitled ‘the Maheśvara episode.’ ”326

Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, Avalokiteśvara has come. I who was blind can now see. Today my life has borne fruit. Today my wishes have come true. Today my wishes have been fulfilled. Today my path to enlightenment has been cleansed.327 I have been taught correct thought, the dharmakāya, and nirvāṇa.”

Sarva­nīvaraṇa­viṣkambhin then said to the Bhagavat, “Bhagavat, I pray that you teach today the special qualities of Avalokiteśvara.”

The Bhagavat said, “Sarva­nīvaraṇa­viṣkambhin, it like this: there are the kings of mountains Mount Cakravāla and Mount Mahācakravāla,328 the kings of mountains Mount Mucilinda and Mount Mahāmucilinda,329 the kings of mountains Mount Kāla and Mount Mahākāla, the kings of mountains Mount Saṃsṛṣṭa and Mount Mahāsaṃsṛṣṭa,330 the king of mountains Mount Pralambodara,331 the king of mountains Mount Anādarśaka, the king of mountains Mount Kṛtsrāgata, the king of mountains Mount Jālinīmukha, the king of mountains Mount Śataśṛṅga, the king of mountains Mount Bhavana, the king of mountains Mount Mahāmaṇiratna, the king of mountains Mount Sudarśana, and the king of mountains Mount Akāladarśana.

“I can calculate, noble son, the number, parts, and groups of how many palas332 are in those mountains, how many hundreds of palas, or thousands of palas, or millions of trillions of palas, but, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“Noble son, it is like this: I can count each drop in the vast ocean, but, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit. [F.243.b]

“Noble son, it is like this: I can count each leaf in a forest of agarwood trees, but, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: If the king of mountains Sumeru were to become birch bark, and if the vast ocean were to become an inkwell,333 and if all the men, women, boys, and girls who live in the four continents were to become scribes, and if they were to write on the limitless, endless extent334 of Mount Sumeru as birch bark, I would be able to count every single letter, but, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“Noble son, it is like this: If someone were to provide tathāgatas, arhats, and samyaksaṃbuddhas as numerous as the grains of sand in twelve Ganges Rivers with robes, food, bowls, bedding, seats, necessary medicine, and utensils for an eon, the accumulation of merit that would come from serving those tathāgatas would only equal the merit of the tip of one hair on the body of Bodhisattva Mahāsattva Avalokiteśvara.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: Bodhisattva Mahāsattva Avalokiteśvara [F.244.a] has many hundreds of thousands of samādhis: the samādhi named Completely Defeating, the samādhi named Adorning, the samādhi named Unadorning, the samādhi named Lightning’s Illumination,335 the samādhi named Being Patient, the samādhi named Great Brilliance, the samādhi named Manifesting, the samādhi named Vajra Garland, the samādhi named Sublime Gift, the samādhi named Hundred Strengths, the samādhi named Endless Array,336 the samādhi named Summit of Mental Brilliance,337 the samādhi named King’s Powers, the samādhi named Vajra Wall,338 the samādhi named Vajra Doorway, the samādhi named Continuous Sublime Gift, the samādhi named Liberation from the Senses,339 the samādhi named Liberation from Anger, the samādhi named the Senses’ Sublime Illumination,340 the samādhi named Day-Maker’s341 Sublime Illumination,342 the samādhi named Facing the Dharma, the samādhi named Vajra Womb, the samādhi named Well Taught, the samādhi named Creating Nirvāṇa, the samādhi named Creating Infinite Light Rays, the samādhi named Creating Yoga, the samādhi named Scattering, the samādhi named Complete Illumination of the World,343 the samādhi named Illumination of the Buddha Realms,344 the samādhi named Facing Love,345 the samādhi named Wisdom’s Light,346 the samādhi named Well Tamed,347 the samādhi named Abode of Beings,348 the samādhi named Creating Inexhaustibility, the samādhi named Extinguishing Avīci, the samādhi named Ocean Deep, the samādhi named Hundred Retinues, [F.244.b] and the samādhi named Teaching the Path.349 Noble son, Bodhisattva Mahāsattva Avalokiteśvara has those samādhis.

“Sarva­nīvaraṇa­viṣkambhin, it is like this: When the Tathāgata, the arhat, the samyaksaṃbuddha, perfect in wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the buddha, the Bhagavat Krakucchanda, appeared in this world, at that time I was a bodhisattva named Dānaśūra.

“When I was in the presence of that tathāgata, I heard that description of the qualities of Avalokiteśvara,350 and I saw these different samādhis of Bodhisattva Samantabhadra and others.

“When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Ascending Vajra, Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Scattering.351 When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Moon’s Sublime Illumination,352 Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Sun’s Sublime Illumination.353 When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Sprinkling, Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Treasury of Space.

“When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Plenitude, Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Indra’s Intelligence.354

“When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Creating Indra, Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Indra’s Intelligence.355

“When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Indra’s Way,356 [F.245.a] Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Ocean Deep.

“When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Intimidating Lion, Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Play of the Lion.

“When Bodhisattva Mahāsattva Samantabhadra was in the samādhi named Sublime Gift, Bodhisattva Mahāsattva Avalokiteśvara was in the samādhi named Drying Up Avīci.

“When Bodhisattva Mahāsattva Samantabhadra opened up his pores, Bodhisattva Mahāsattva Avalokiteśvara opened all his pores.357

“At that time, Bodhisattva Mahāsattva Samantabhadra said to Bodhisattva Mahāsattva Avalokiteśvara, ‘Avalokiteśvara, it is excellent that you have this capability. Excellent.’

“Then Tathāgata Krakucchanda said to Bodhisattva Mahāsattva Samantabhadra, ‘Noble son, you have seen only a little of Bodhisattva Mahāsattva Avalokiteśvara’s prowess. Even the tathāgatas do not have Bodhisattva Mahāsattva Avalokiteśvara’s prowess.’

“That is what I heard Krakucchanda say.”

Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “Bhagavat, I pray that you teach the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, so that we will enjoy and be satisfied by the taste of the Dharma.” [F.245.b]

The Bhagavat replied, “Noble son, those who hear the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, will not have the obscuration of previous karma. Those who, enamored of another’s wife, have sexual intercourse with her; those who have killed their parents; those who have killed an arhat; those who have destroyed stūpas; those who have maliciously caused a tathāgata to bleed; and those who delight in such bad actions will be freed from bad karma by the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display.”

Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, how can I know the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, which brings freedom from all bad karma?”

The Bhagavat said, “Noble son, on the southern358 side of Sumeru, the king of mountains, the seven359 samyaksaṃbuddhas examine the extent of stains and stainlessness. I also am presently examining them.

“A white cloth becomes black,360 and a black cloth becomes white. When the white cloth becomes black, that is like an accumulation of bad karma. When a black cloth becomes white, that is like the accumulation of the Dharma.

“Noble son, in that way, the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, burns up all bad karma. It makes it white. It eliminates all obscurations. It is like this: For example, during the summer, plants and forests become very green. Then the nāga king Śatamukha comes from his residence and burns the grass, the bushes, the herbs, and the forests.

“Noble son, in that same way, this precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, burns up all bad karma. Those who hear the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, will have happiness. Noble son, they should not be known as ordinary beings. [F.246.a] They should be seen as irreversible bodhisattvas. When they die, twelve tathāgatas will come and reassure them, saying, ‘Do not be afraid, noble son, do not be afraid. You have heard the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display. You will no longer continue in saṃsāra. You will never again see birth, aging, sickness, and death. You will not be separated from that which is beloved and pleasant, and will not encounter that which is disliked. You will go, noble son, to the realm of Sukhāvatī. You will hear the Dharma from Tathāgata Amitābha.’ In that way, noble son, those beings will have happiness.”

At this, Bodhisattva Mahāsattva Avalokiteśvara bowed his head to the Bhagavat’s feet and departed.

Then Sarva­nīvaraṇa­viṣkambhin became silent.

The devas, nāgas, yakṣas, asuras, gandharvas,361 garuḍas, kinnaras, mahoragas, humans, and nonhumans all departed.

After they had departed, Brother Ānanda said to the Bhagavat, “Bhagavat, I pray that you teach us the vows of training.”

The Bhagavat said, “Those bhikṣus who wish to give complete ordination should first go and examine the various locations. When they have examined them, they should tell the other bhikṣus, ‘Noble ones,362 the various locations are completely pure. There are no bones in those various locations. There are no feces and urine. Those various places are completely pure and are worthy for bhikṣus to give ordination.’

The Bhagavat said, “Those who have incorrect conduct should not give ordination. They cannot even make the announcement of the request for ordination, the intermediate motions, and the fourth.363 [F.246.b] What need is there to say more? Bhikṣus, a bhikṣu with incorrect conduct cannot establish the various locations for ordination, let alone make the fourth motion.364 They destroy the teaching. Those who have incorrect conduct should not dwell among those who receive offerings. They should dwell outside the monastery. The saṅgha’s alms should not be given to them. They are not worthy to be in the saṅgha. They have no part of being a bhikṣu.”

Brother Ānanda asked the Bhagavat, “Bhagavat, in what time will they become recipients of offerings?”

The Bhagavat said, “There will be those kinds of recipients of offerings three hundred years after my passing into nirvāṇa. They will see the monastery as their home. Sons and daughters will encircle them. They will use the saṅgha’s seats, stools, clothing bags, cushions, and beds, which are prohibited to them. They will urinate and defecate in the places the saṅgha uses, and they will be reborn as insects in a cesspool of feces and urine in the great city of Vārāṇasī.365

“They will also spit in the places the saṅgha uses, not knowing the karma that ripens from it. Those who spit in places the saṅgha uses will be reborn in a sal tree forest as insects the size of the eye of a needle for twelve years.

“Those who use the toothpicks of the saṅgha, which are prohibited to them, will be reborn as turtles, crocodiles, and fish.

“Those who use the saṅgha’s sesame, rice, millet,366 horse gram, and other grains, which are not for them to eat, will be reborn in the city of the pretas. They will be like burned tree trunks, like standing skeletons covered with hair, with stomachs the size of mountains and mouths the size of a needle’s eye. They will experience that kind of physical suffering.

“Those who use the food of the saṅgha to feed dogs will be reborn in a low caste, with defective faculties, crippled and hunchbacked, [F.247.a] and unable to look others in the face while begging. When they die, they will be reborn with diseased bodies. They will have blood and pus dripping from their bodies; the tendons in their bodies will shrink. When they stand up, red lumps of their flesh will fall onto the ground, and their bones will be exposed. They will experience that kind of suffering for many years, for many hundreds of thousands of years.

“Those who use land exclusive to the saṅgha will be reborn in the Raurava great hell for twelve eons. Lumps of red hot iron will be squeezed into their mouths, burning them, destroying their lips and teeth, splitting their palates, burning their throats, and burning their hearts and all their entrails until there is nothing left but bones. Bhikṣus, at that time the winds of karma will blow, and although they have died they will come back to life. Then Yama’s guards will again seize them. Their karma will come; they will be under the power of their karma. Their tongues will become vast, and a hundred thousand plows will plow them. They will experience that kind of suffering in that hell for hundreds of thousands of years.

“When they die and leave that hell, they will be reborn in the Agnighaṭa great hell. Yama’s guards will seize them and insert a hundred thousand needles into their tongues. Then, through the power of karma, they will be come back to life and will be hurled into a mass of flames. When they are cast out from that mass of flames, they will be hurled into the Vaitarāṇi River.367 When they die, they will be reborn in other hells. They will wander in that way for three eons. When they die and leave the hells, they will be reborn in Jambudvīpa as poor people, blind from birth. Therefore, Ānanda, protect the property of the saṅgha.

“Bhikṣus, those who have the vows of training should have the three Dharma robes. One Dharma robe is worn by the saṅgha so that there will be confidence in the saṅgha. The second robe is for when one goes to the king’s palace. [F.247.b] The third robe is for when one goes to the villages, towns, marketplaces, and hamlets. So the bhikṣus must have the three robes.

“Those bhikṣus who have good conduct, who have good qualities, and who have wisdom368 should remember my words of instruction.

“Bhikṣus, the property of the saṅgha should not be used by those who are not entitled to use it. That which belongs to the saṅgha is like a pit of fire. That which belongs to the saṅgha is like poison. That which belongs to the saṅgha is like a vajra. That which belongs to the saṅgha is like a burden. There is a remedy for poison, but there is no remedy for the property of the saṅgha.”

Brother Ānanda said to the Bhagavat, “Bhagavat, every bhikṣu will remember these words of instruction given by the Bhagavat and will keep the pratimokṣa vows, will follow the Vinaya, and will preserve the Bhagavat’s words of instruction.”

Then Brother Ānanda bowed his head to the Bhagavat’s feet and departed.

Then the mahāśrāvakas departed to their own buddha realms.

The devas, nāgas, yakṣas, gandharvas, garuḍas, kinnaras, mahoragas, humans, and nonhumans also departed.

The joyful Bhagavat had spoken these words, and the entire community and the world with its devas, humans, asuras, and gandharvas rejoiced in what the Bhagavat had said.