Image above: Robert B. Livingston was the co-editor and participant in the discussions which formed the book, ‘Buddhism Meets Neuroscience: Conversations with the Dalai Lama on the Spiritual and Scientific Views of Our Minds’ (Shambhala Publications, 2018)
Prayer for Universal Love and Wisdom:
A Personal Dedication to Robert B. Livingstone,
by His Holiness the 14th Dalai Lama, Tenzin Gyatso
Translated from the Tibetan by Erick Tsiknopoulos
[Seal of the Official Office of the Dalai Lama (Image):]
Yellow, Red and Black Parṇaśavarī Mantra Practices for Pacifying the Pandemic
Translated from the Tibetan by Erick Tsiknopoulos
In light of the Coronavirus (COVID-19) global pandemic, the practice of the female deity Parṇaśavarī, who has the unique power to destroy contagious diseases, has been recommended by many Tibetan spiritual teachers, including many of the most respected and highly ranking lamas – some of whom have even given online transmissions and initiations of Parṇaśavarī (lung and wang).
Given the urgent need of the current circumstances in 2020 and soon 2021, presented here are translations of three separate practices of Parṇaśavarī – in her yellow, red and black forms. This triad comprises the most common of her primary manifestations, but not all of them – there are also green, blue and white versions of the deity, for example. However, according to the present texts translated below, the mantras of both Blue and White Parṇaśavarī are often similar, if not the same, as those for Red Parṇaśavarī.
These three texts are found in ‘A Compendium of Sacred Names and Dhāraṇīs for Regular Practice’ (mtshan gzungs rgyun khyer phyogs bsgrigs), a modern publication which is itself comprised of excerpts from the ‘The Treasure Mine of Sādhanās’ (sgrub thabs rin ‘byungs) by the 7th Panchen Lama, Lobzang Pelden Tenpae Nyima (1782-1853).1
Parṇaśavarī (Sanskrit: पर्णशवरी), who is invoked by Mahāyāna and Vajrayāna Buddhists in order to seek protection from contagious diseases and epidemics, is renowned in Buddhist lore for her miraculous powers to cure illness, dispel pandemics, neutralize conflicts and otherwise guard over those who recite her dhāraṇī from disastrous conditions which are “accidental” or beyond their immediate control. She represents, in this sense, an earth-deity or elemental force who wields power over the workings of nature itself.
Likewise, her Tibetan name can be translated as the “Leaf-Clad Lady of Mountain Retreats” (Tib. ri khrod lo gyon ma); and in addition to emphasizing her ecological character, this name also alludes to her status as a piśacī, the female variety of piśaca, a type of wild and often dangerous supernatural being believed to reside within thick forests and rugged mountains. These ancient mythological creatures indeed exist in various aspects, though usually unseen, according to both Hindu and Buddhist visions of the spiritual nature of the environment (based on firsthand experience of the South Asian and Himalayan landscape). For it is held that they exist as elemental yet conscious forces which exert deliberate influence over the “container and the contained” (snod bcud), that is, the external habitat of the earth itself as a locus of biological activity (snod) and the planet’s inhabitants who form its living essence (bcud).
Piśaca and piśacī take various forms in the folklore of South, Central and Southeast Asia, in the accounts of which they are alternately considered flesh-eating demons, shape-shifting humanoids, monsters, energetic vampires, psychic forms, human or human-like warriors, primal elemental forces of nature, ghosts or spirits. For all of the above reasons, they are in many respects similar to yakṣas and yakṣiṇīs – fearsome and powerful beings strongly associated with the abodes of the natural world, who can potentially act in both benevolent and malevolent ways, who seem to have both physical and non-physical manifestations, and who in Hinduism tend to have a more negative connotation but in Buddhism are “converted” and often take on the role of special protectors of sentient beings; some of whom are accorded exalted status as Buddhist deities in their own right. Parṇaśavarī is one such deified piśacī who has reached this sublime height due to her extraordinary level of spiritual attainment and resulting supernatural powers. It might be said that she represents the pinnacle of “piśacīspiritual evolution”, as she embodies all the positive qualities of piśacīs; with all their latent abilities turned and directed toward the aims of good and virtue.
Regarding her Sanskrit name, parṇa means “leaves”, while śavarī (a feminine noun) is a tribal woman, of the class considered in the Hindu caste system to be low caste or outcaste, even “barbarian”; hence parṇaśavarī suggests a tribal woman who wears a skirt of leaves, and by extension, lives in the forest. This symbolism is clearly ‘tantric’ in character and indicates an attitude of respect, awe and reverence not only for women in general but also for indigenous peoples. The “wisdom of the old ways” is beautifully evident and dramatically reflected in these attributes of Parṇaśavarī.
The later Indian and Tibetan Buddhist traditions recognize Parṇaśavarī as a manifestation of the goddess Tārā; and she is sometimes classified as the twentieth Tārā of the twenty-one forms of Tārā (such as in the terma tradition of Jigme Lingpa). In Tibet and other Himalayan regions, recitation of her dhāraṇīs and mantras as a specifically efficacious means for counteracting epidemics and pandemics became quite popular over time; and thus her practices were and still are deliberately propagated within the Tibetan and Himalayan Buddhist communities for this explicit purpose during times of widespread contagion. She is, consequently, practiced widely in the Tibetan Buddhist tradition, as is also attested by the extensive body of indigenous Tibetan literature associated with her rituals and practices. Parṇaśavarī also appears in rites or maṇḍalas associated with various scriptural tantras from India, such as the Mañjuśrīmūlakalpa, Hevajra, Sampuṭa and Caṇḍamahāroṣaṇa.2
In addition, she remains popular in modern Nepalese Buddhism, where her dhāraṇī has been incorporated into the “Seven Days” (Saptavāra) practice, wherein one dhāraṇī is recited for each particular day of the week. Parṇaśavarī (often pronounced Parṇaśabarī in Nepal) corresponds to the fifth day according to a 17th-century Sanskrit manuscript from Nepal (perhaps the origin of the Saptavāra practice), which associates each deity and their respective dhāraṇī with a specific day of the week; a tradition thus going back to at least the sixteenth century in Nepal.
It is the intention and hope of the translator that these mantra practices of Parṇaśavarī may directly contribute to the swift alleviation and eventual eradication of the COVID-19 pandemic.
– Erick Tsiknopoulos, October 14th, 2020
The Dhāraṇī of Yellow Parṇaśavarī
(ri khrod lo ma gyon ma ser mo’i gzungs bzhugs so)
GYEL-WA KÜN GYI YÉ-SHEY GYU-MA YI
Arisen through the miraculous manifestation of illusory magical displays
CH’ON-T’RUL NAM-PAR T’RUL-WA LAY JUNG-WA
Of the deep wisdom of all Victorious Ones;
LHA-MO GANG GIY DRUP-PAY NAY DÖN GEK
To the Goddess who ensures, for whoever practices her,
KÜN-TU ZHI DZAY-MA LA CH’AK-TS’EL LO
Total pacification of disease, evil spirits and obstructive forces, I pay homage.
Recite these as much as possible. And as it is said, “If you know it and feel so inclined, recite the Dhāraṇī as well”, accordingly, if you wish to recite the Dhāraṇī of Parṇaśavarī, then do so as follows:
TADYATHĀ/ OṂ AMṚTE/ ĀŚVATAṄGE MĀMĀRĀ/ MĀMĀRĀ/ ŚAMĀVĀRĀ/ ŚAMA UPAŚAMĀ/ TUNUPĪ/ NU TU TU TU TU MALE SVĀHĀ/ NAMA ŚAVARNANṆA/ OṂ PIŚACĪ PARṆAŚAVARI PIŚACĪ SVĀHĀ/ OṂ PARṆAŚAVARIYE HŪṂ PHAṬ/ OṂ ARGURE/ MARGURE PARṆAŚAVARI SVĀHĀ/ OṂ PIŚACĪ PARṄAŚAVARI SVĀHĀ/ SARVA MARIPĀŚAMANI/ SARVA DUṢṬANNI BADDHA MUGANA HŪṂ PHAṬ SVĀHĀ
TADYATHĀ/ OṂ AMṚITE/ ĀSHWATANG-GE MĀMĀRĀ/ MĀMĀRĀ/ SHAMĀWĀRĀ/ SHAMA UPASHAMĀ/ TUNUPĪ/NU TU TU TU TU MALE SWŌHĀ/ NAMA SHAWARNANṆA/OṂ PISHATSĪ PARṆASHAWARI PISHATSĪ SWŌHĀ/ OṂPARṆASHAWARIYE HŪNG P’AYṬ/ OṂ ARGURE/ MARGUREPARṆASHAWARI SWŌHĀ/ OṂ PISHATSĪ PARṄASHAWARISWŌHĀ/ SARBA MARIPĀSHAMANI/ SARBA DUZHṬANNIBADDHA MUGANA HŪNG P’AYṬ SWŌHĀ]
Recite this as much as possible.
Dedication of Merit:
GÉ-WA DI YIY NYUR-DU DAK
By this virtue, may I swiftly
LO-MA GYÖN-MA DRUP-GYUR NAY
DRO-WA CHIK-KYANG MA-LÜ-PA
And through that, may all living beings, without a single exception,
DÉ YI SA LA GÖ-PAR SHOK
Be placed in that very same state.
Verse of Auspiciousness:
KHYEY LA TÖ CHING SÖL-WA TAP-PA’Y T’Ü By the power of praising and supplicating you,
DAK SOK GANG-DU NAY-PA’Y SA-CH’OK DÉR In whatever places I and others may dwell,
Recite these as much as possible. And if you feel so inclined, recite the Dhāraṇī as well, as before.
The Essence Mantra, Activity Mantra and Dhāraṇī of Blue Parṇaśavarī are also the same as those for both White and Red Parṇaśavarī (hence this present Red Parṇaśavarī practice can also be used for Blue and White Parṇaśavarī).
Dedication of Merit:
GÉ-WA DI YIY NYUR-DU DAK
By this virtue, may I swiftly
LO-MA GYÖN-MA DRUP-GYUR NAY
DRO-WA CHIK-KYANG MA-LÜ-PA
And through that, may all living beings, without a single exception,
DÉ YI SA LA GÖ-PAR SHOK
Be placed in that very same state.
Verse of Auspiciousness:
KHYEY LA TÖ CHING SÖL-WA TAP-PA’Y T’Ü By the power of praising and supplicating you,
DAK SOK GANG-DU NAY-PA’Y SA-CH’OK DÉR In whatever places I and others may dwell,
CH’Ö DANG TRA-SHIY P’EL-WAR DZAY DU SÖL And ensure the flourishing of Dharma and good fortune.
From ‘A Compendium of Sacred Names and Dhāraṇīs for Regular Practice’ (mtshan gzungs rgyun khyer phyogs bsgrigs), extracted from the ‘The Treasure Mine of Sādhanās’ (sgrub thabs rin ‘byungs) by the 7th Panchen Lama, Lobzang Pelden Tenpae Nyima (1782-1853), arranged and published by the Gansu Ethnic Publishing House (kan-su’u mi-rigs dpe-skrun-khang), 1996.
Translated from the Tibetan by Erick Tsiknopoulos, October 13th-14th, 2020. Special thanks to Geshe Thubten Kunkhen for his helps with some points in the text.
1pan chen sku phreng bdun pa blo bzang dpal ldan bstan pa’i nyi ma
2 Among others, Parṇaśavarī is a vidyārājñī (“wisdom queen”) mentioned as being in the audience for the exposition of the 6th century Mañjuśrīmūlakalpa, one of the largest kriyā tantras devoted to Mañjuśrī (the Bodhisattva of wisdom), which represents an encyclopedia of knowledge primarily concerned with ritualistic elements. The teachings in this text originate from Mañjuśrī and were taught to and by Buddha Śākyamuni in the presence of a large audience (including Parṇaśavarī). Parṇaśavarī (or Parṇasauriki) is also a Ḍākinī who, together with the Vīra (hero) named Parṇaśavara (or Parṇasaurika), her male consort, forms one of the 36 pairs situated in the hṛdayacakra, according to the 10th century Ḍākārṇava, chapter 15. Accordingly, the hṛdayacakra refers to one of the four divisions of the sahaja-puṭa (‘innate layer’), situated within the padma (lotus) in the middle of the heruka-maṇḍala. Here, the 36 pairs of Ḍākinīs (including Parṇaśavarī) and Vīras are reddish yellow in color, each have one face and four arms; and as implements they hold a skull bowl, skull staff, small drum and knife.
This was transcribed from the spoken instructions of His Holiness Dodrubchen Rinpoché.
Translated from the Tibetan by Erick Tsiknopoulos, October 13th, 2020. Special thanks goes to Geshe Thubten Künkhen, Khenpo Guru Dorjé, Khenpo Künga Rinchen, Ven. Ngawang Gyaltsen, Ven. Lobsang Yarphel, Ven. Lobsang Jinpa and the others who helped with the Tibetan transcription and explanation of the text.
1 The ‘Terma marks’, ༔, after each line of the mantra indicate that this is a revealed treasure teaching (gter ma) by His Holiness the 4th Dodrubchen Rinpoché.
Bringing down a rain of spiritual attainments (siddhis), common and sublime;
ZHANG-LÖN CH’EN-PO DOR-JÉ DÜ-DUL SOK
May there be the good fortune of the great Zhanglön Dorjé Düdul,2
DAM-CHEN CH’Ö-S’UNG NAM KYI TRA-SHIY SHOK
And the other Oath-Bound Dharma Guardians!
Thus, this was the speech of the Great Fifth Dalai Lama; and it was extracted from the Activity Manual of Zhanglōn entitled ‘Vines of the Magical Wish-Fulfilling Tree’ (las byang yongs ‘du’i ‘khri shing).3 May this indeed pacify all pandemics!
1 Tibetan: oM badzra ratna ban dha bdud ma ting skyol ting dza dzah. DÜ-MA TING KYÖL TING (bdud ma ting skyol ting) are Tibetan words (and hence italicized here): bdud ma means a female māra or demon, ting here probably means the onomatapoetic sound of tinkling or clanging (associated with the goddess), and skyol is a verb meaning ‘to carry’. Presumably all this refers to the attributes and implements of Yakṣiṇī Döndrupma.
2 Yakṣiṇī Döndrupma is the female consort of Zhanglön Dorjé Düdul (zhang blon rdo rje bdud ‘dul).
3 This text is included in the ‘Heart Sphere of Yuthok’ (g.yu thog snying thig) collection, and has been translated in full by Erick Tsiknopoulos.
As of this writing, 161 translations of Tibetan texts have been published and are available for purchase on Amazon.com. After everything has been published, this number is expected to rise to over 315 individual texts; with many more to come in the near future.
We also plan on producing several collections of translated texts in larger volumes, which will be organized by relevance, author and content; with some of them being released in special series.
In addition, all the English translations of Tibetan texts which were never posted on the website, such as the several hundred pages of The Heart Essence of Yuthok (g.yu thog snying thig), as well as many others, will also be published soon.
Later, we will also be publishing all of these translations on other formats aside than Amazon.com.
All the translations will first be published in electronic e-book format as Kindle editions. Soon they will also be published in hard copy printed editions as paperback books. Our goal is to have everything published in both formats by the end of 2019, and early 2020 at the latest.
This marks a new stage in our translation endeavors, one which we hope will be beneficial for all.
After over 11 years of offering most of our Tibetan-English Dharma translations for free on our website, the time finally came to move on to the next step, and publish our large body of work.
We hope to receive your support for our ongoing Tibetan-English and Buddhist Dharma translation work, in particular by purchasing our published books.
This is the heart-essence [mantra] of the our Teacher, the Bhagavāt Śākyamuni; and, as it says in the Perfection of Wisdom in a Few Words(Skt. ārya-svalpākṣara-prajñāpāramitā-nāma-mahāyāna-sūtra, Tib. sher phyin yi ge nyung ngu):
“Through the power of discovering this Mantra, Śākyamuni attained Buddhahood; and all Buddhas arise from it, as well. Through it, Avalokiteśvara too became supreme among Bodhisattvas. By merely hearing it, vast merit (good karmic potential) is attained without toil; and all karmic obscurations are purified. And if one is practicing [another] Mantra, then it will be accomplished without having any obstructions. Furthermore, when it is recited [just] one time, all the misdeeds performed over eighty trillion eons are purified.”
Thus was it taught.
Compiled by Akṣarabhadra.
(Translated from the Tibetan by Erick Tsiknopoulos.)
Please bestow the spiritual attainments (siddhi) of the Awakened Body, Speech and Mind of the Guru, the Vajradhara, the Reverend Lord, Jampel Ngakwang Lozang Yéshey Tendzin Gyatso Pelzangpo (His Holiness the 14th Dalai Lama).
Please bestow the spiritual attainments (siddhi) of the Awakened Body, Speech and Mind of the Guru, the Vajradhara, the Reverend Lord, Jampel Ngakwang Lozang Yéshey Tendzin Gyatso Pelzangpo, all without exception.
OṂ ĀḤ GURU VAJRADHARA BHAṬṬĀRAKA MAÑJUŚRĪ VĀGINDRA SUMATI JÑĀNA ŚĀSANADHARA SAMUDRA ŚRĪBHADRA SARVA SIDDHI HŪṂ HŪṂ
ONG ĀḤ GURU BADZRADHARA BHAṬṬĀRAKA MAÑDZUSHRĪ WĀGINDRA SUMATI DZÑĀNA SHĀSANADHARA SAMUDRA SHRĪBHADRA SARBA SIDDHI HŪNG HŪNG]
If you wonder what the reason is for writing and giving commentary in this way, it is as follows. These days we encounter about five (5) differing versions of the Name Mantra for His Holiness the 14th Dalai1. However, some of them write dots between syllables (tsheg) in places where writing as such is inappropriate, thereby inserting below what ought to be inserted above; while some do not write dots between syllables in places where writing as such is necessary, thereby inserting above what ought to be inserted below. Moreover, some of them are incomplete; while some are mixed up, due to not explaining the words and their respective meanings as they should be. This being the case, I have revised and corrected it accordingly.
For example, the first ṬA (ཊ, in བྷཊྚཱ) must be inserted together with BHA (བྷ, in the same ‘syllable’ between the two dots) and placed above (in the letter stack), but if a dot (tsheg) is written there, then it (ṬA) will have to be placed below. It must be written like this:
The two ṬA-sstacked on top of one another to form ṬṬĀ (ཊྚཱ) are not two ḌA-s (ཌྜ).
Furthermore, VĀKA (in VĀGINDRA) means ‘speech’, and INDRA (in VĀGINDRA) means ‘master’. Consequently, here (in VĀGINDRA), for the KA (the second syllable in VĀKA), the (final) –A is either omitted or disappears (when VĀKA and INDRA are joined together); and thereby it (KA) transforms into a –G.Thus it is written simply as GI (གི); and hence it is a mistake if a dot (tsheg) is written between VĀ and G.
Here, because the writing of dots between syllables (tsheg) in Tibetan for Sanskrit (words) is like a raw and fresh pith instruction2 of the great translators (Lotsāwa-s) of the past, if this (the writing of dots or tsheg) is not corrupted, then even if there were (otherwise) no complications in producing the various sounds (of the Name Mantra)3, it is certainly a pivotal point for not causing disorder; and hence caution is required. This being so, I have arranged the pronunciation according to the inmost intent of that has been laid out in the qualified translations of the scriptural teachings by the Three Great Translators: The Sun, the Moon and the Star.4
With respect to the subject at hand, due to the infallible truth of the Sublime Dharma and Dependent Arising, if disciples these days recite this [Name Mantra of His Holiness the 14th Dalai Lama] from within the state of an unwavering mind of faith, then, because it is clear that the heartfelt aspiration of this Guru (His Holiness the 14th Dalai Lama) is solely that of the great benefit of His disciples, the stability of this Guru’s longevity is hence also a great spiritual attainment (siddhi) of the present time for His disciples. And moreover, this too (the stability of His Holiness the 14th Dalai Lama’s longevity) depends upon the accumulation of good karmic potential (or merit) by His disciples.
In particular, the fact that this Precious Guru of us children Himself (His Holiness the 14th Dalai Lama), like one who has never before arisen here on this round world, still dwells each year, and moreover that He substantially contributes, in a practical way, to the spread of peace and the Mind of Enlightenment (bodhicitta) here on this great Earth is, indeed, a true wonder. And it is manifestly apparent that He has been in the process of promulgating spiritual faith, in accordance with one’s personal inclination, among the emissaries of the Divine (or ultimate source of truth5) in every tradition; including those of advanced scientists, Christians, Muslims and Hindus. Furthermore, He is an invaluable great mass of precious gems who has acted as a trailblazer, by establishing a tradition of benefiting both self and others through the mind of loving-kindness and compassion; even among those who do not adhere to any religion.
In brief, it is certain that a Guru such as this (His Holiness the 14th Dalai Lama) is a wish-fulfilling gem, one which is greater than the great, for all the living beings in the world collectively; and therefore, those who recognize this gem herein have effectively utilized the significance of taking a human body.
Thus, having entered under the protection of this Sublime Great Being (His Holiness the 14th Dalai Lama), and thinking about what good fortune that is; with a prayer of aspiration that His lotus feet may forever remain firm, and for the accomplishment of His desired aims without hindrance, Ngagi Wangchuk, on April 11th, 2019 CE, which in his own country, the Snowy Land (of Tibet), is the 6th day of the waxing moon in the middle of April’s Spring in the Earth Pig Year of the Sixty-Year Tibetan Astrological Cycle, by the reckoning of the P’uk system6, at the break of dawn on that (astrologically) positive day, one on which two Wind elements converge and when wishes can be swiftly fulfilled, taking the stable longevity of His Holiness the 14th Dalai Lama as the particular focus of intent, wrote this down; as faith increased.
(Translated from the Tibetan by Erick Tsiknopoulos. Translated in mid-April 2019 and completed on April 20th, 2019.)
4 lo chen nyi zla skar gsum, ‘The Three Great Translators: The Sun, the Moon and the Star’. Namely, the Sun is Lotsāwa Kawa Peltsek (lo tshaa ba ka ba dpal brtsegs), the Moon is Chokro Lotsāwa, Lui Gyeltsen (lcog ro lo tshaa ba klu’i rgyal mtshan), and the Star is Lotsāwa Rinchen Zangpo (lo tshaa ba rin chen bzang po). Meanwhile, Lotsāwa Bérotsana (lo tshaa ba bai ro tsa na) is considered to be the ‘Sky’, probably signaling his primary importance in the earlier Sanskrit-Tibetan translations. Kawa Pelstek and Chokro Lotsāwas were, like Bérotsana, disciples of Padmasambhava, and hence contemporaneous with them both from roughly the mid-700s to early 800s; while Rinchen Zangpo was later and lived from 958 to 1055. The astronomical simile expressing their collective preeminence is recounted in the famous quotation by Ngok Lotsāwa Loden Sheyrab (rngogs lo tshaa ba blo ldan shes rab, 1059-1109) as follows:
Bérotsana, equal to the limits of the sky,
The duo of Kawa and Chok, the pair of sun and moon,
And Rinchen Zangpo, like unto the great star of dawn;
Compared to them, we are mere fireflies.
bai ro tsa na gnam mkha’i mtha’ dang mnyam/
ka lcog gnyis ni nyi zla zung gcig ste/
rin chen bzang po tho rangs skar chen ‘dra/
kho ba yang ni srin ‘bus me khyer bzhin/
5 dkon chog, here in the sense of ‘supreme or ultimate refuge’, with respect to the views of all religious and non-religious systems.
6 bod rab gnas sa phag phug lugs dpyid ‘bring yar tshes drug
Then the Bodhisattva Ruciraketu rose from his seat, placed his upper robe over one shoulder, planted his right knee on the ground, bowed toward the Bhagavān with folded palms; and thereupon praised the Bhagavān deeply with these verses:
Lord of Sages, you are adorned by hundreds of meritorious characteristics,
And thousands of glorious beautiful qualities.
Of exquisite appearance, you manifest supreme peace;
And your light is like a thousand suns, streaming forth in all directions.
Blazing with brilliant beams of light,
You are pervaded by light, And replete with a variety of colors like a gemstone; With blue, white, gleaming gold, blue sapphire, copper, and dawn-crystal colored light.
You pulverize Sumeru, the Vajra King of Mountains, Illuminate many billions of realms, Soothe intense sufferings hard to bear; And satisfy sentient beings with supreme bliss.
Your physical appearance and intellectual capacities are radiant; and beautiful to observe.
One never tires of seeing your form; and all beings who behold it are filled with joy.
Your hair is as utterly lovely, as the colors of the peacock;
Like light aswarm with bees.
You are adorned with the qualities of authentically pure great compassion, And have established transcendent love, meditative concentration, and positive potential. Endowed with a variety of excellent attributes and colors, Adorned with the qualities of profound concentration, and the factors of Awakening; It is you who perfectly satisfies and brings aid to one and all.
Bringer of joy, you who manifest as the source of all joy, Adorned with a multitude of profound qualities, Gloriously manifesting in billions of realms; Like bright firelight are you beautiful, with your gleaming rays of light.
In this way, you are like the full solar orb in the sky,
Imbued with all good qualities, like Sumeru,
And bringing perfect joy to all worlds,
Throughout the universe.
Like the curd of a cow, a white water lily, and the moon, Your garland of teeth, brilliant white like the color of snow, Beautifies your mouth, Just like Hamsarāja, the king of geese, soaring through the airs.
Your serene face is like the waxing moon, With your clockwise-curling urna as transcendent symbol of perfect mastery;
White radiance streams from your body, like sapphire:
You are beautiful like the sun in the center of the sky.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE TWENTY-EIGHTH CHAPTER: ‘THE PRAISE TO ALL TATHĀGATAS’.
Chapter 27: The Praise Made by All the Bodhisattvas
Then those many hundreds of thousands of Bodhisattvas went to where the Tathāgata Suvarṇaratnakaracchatrakuta was; and having gone there, they bowed their heads at the feet of the Tathāgata Suvarṇaratnakaracchatrakuta, and sat down to one side.
Then, having sat down to one side, those many hundreds of thousands of Bodhisattvas folded their palms, and deeply praised the Tathāgata Suvarṇaratnakaracchatrakuta with these verses:
“The supreme body of the Conqueror resembles refined gold;
An exalted form totally imbued with the color of gold.
A golden hue like the golden king of mountains:
The White Lotus Sage is endowed with the color of gold.
With the major marks of excellence, your body is fully adorned; With the various excellent minor marks, your body is embellished. Your beauty, like golden light, blazing brightly: You are utterly without blemish, serene as the king of mountains.
With the voice and pleasing tones of Brahmā, the melody of Brahmā; The lion’s roar, and thunder, melody of the dragon’s resounding call. Your sixty-fold melody is a pristine sound: With the song of victory, the songs of the peacock and cuckoo.
Totally without stain, spotless, lovely with brilliant light; Conqueror, you are adorned by the marks of a hundred positive potentials. Your ocean of transcendent knowledge flawless and unmarred: Conqueror, like Sumeru you are endowed with all good qualities.
With unexcelled loving compassion that benefits sentient beings; The supreme bestower of bliss in the universe throughout all world-systems. Conqueror, revealing the transcendent meanings: You are the excellent one who leads into the bliss of Nirvāṇa.
Granting the joy of deathlessness, Revealing completely the deathless ambrosial Dharma of the Jinas, Guiding to the city of the deathless; You are the source of all bliss, the abode of bliss.
Conqueror, you liberate wandering beings from suffering, You free living beings from the ocean of suffering, You perfectly guide living beings to the path of peace; You grant living beings all happiness.
No one can equal you, The guide of all that exists, ocean of virtue and deep wisdom, Your great compassion for all beings laden with life; The power of your love, your expertise and resolve.
Even in many thousands of billions of eons, There are none, including the gods, among all beings, Who can fully describe even a single drop of the virtue: From the ocean of your deep wisdom and good qualities.
Showing a single drop of your good qualities, We have briefly expounded a mere fraction of them in this way; Through whatever positive potential we have thus gathered, May all sentient beings reach Supreme Awakening.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE TWENTY-SEVENTH CHAPTER: ‘THE PRAISE BY ALL BODHISATTVAS’.
Chapter 21: Excellent Manifestation (legs par byung ba’i le’u)
Then, at that moment, the Bhagavān gave teaching in these verses:
Whenever I became a world-turning king, At those times I offered the earth with its oceans, And even its four continents, filled with precious things, To all Jinas of the past.
In all-encompassing search for the Dharmakāya, There were no things, not previously dear and treasured, Which I did not give away; During numerous eons, I even gave away my treasured body.
Once I did this, inconceivably many eons in the past.
During the Teaching Dispensation of the Sugata Jeweled Crest; After that Sugata had passed into Nirvāṇa, There arose a king called Excellent Manifestation.
He was a world-turning king ruling with mastery over the four continents, Reigning mightily with a reach as far as the oceans, Therefore he was said to be a sovereign king: And once, in his royal palace, that transcendent king fell asleep.
In his dream, he heard the qualities of the Buddha, And dreamt of the Dharma teacher Jewel Abundance. He saw him, distinctly lucid; As he sat and expounded this King of Sūtra Teachings.
The king awoke from his sleep, His whole body filled with joy. Ecstatic, he excitedly came out of the royal quarters; And went to the dwelling of the supreme Saṅgha of disciples.
There he made offerings to the disciples of the Jina, Saying, “In this noble Saṅgha, is there one ‘Jewel Abundance’, A monk imbued with good qualities?”; He asked everywhere after the Dharma teacher called “Jewel Abundance”.
At that time, Jewel Abundance Was staying in another hermitage, Contemplating in detail this King of Sūtra Teachings; While reciting it, and living in total happiness.
The monk Dharma teacher, Jewel Abundance, Was powerfully blazing with brilliance, majesty and glory; And as he sat there in that other hermitage, At that time, he was shown to the king.
There the Dharma teacher Jewel Abundance, Upheld the profound sphere of royal activity, For he always taught what is known as Transcendent Golden Light: The Sovereign King of Sūtra Teachings.
Bowing down to the feet of Jewel Abundance, King Excellent Manifestation spoke these words:
“Transcendent Golden Light, the Sovereign King of Sūtra Teachings, O one with a face like the full moon, I request you to explain.” And thus, to King Excellent Manifestation himself; Jewel Abundance agreed to teach.
When this occurred, in all the three thousand worlds, All the gods became intensely joyous. At that time, the ruler of humans, there upon that earthen ground, Which was clean, eminently special and unusual, Sprinkled gem water and incense water; Spread down loose flowers, and set up a throne.
Then the king exquisitely adorned the throne with parasols and victory banners, And thousands of tassels. The king also thoroughly sprinkled upon that throne transcendent sandalwoods; In all sorts of varieties.
Devas and nāgas, asuras and centaurs, Yakṣas and great serpents too, Brought down a rain of divine coral tree flowers; Upon that throne, powerfully and expansively.
Those who had arrived, a thousand million billion gods wishing for the Dharma, Beyond the reaches of thought, As Jewel Abundance was appearing to leave; Strewed sāl flowers with joy.
The Dharma teacher Jewel Abundance himself, Washed thoroughly his body and dressed in clean clothes, And proceeded to go close to that throne; Pressed his palms together, and bowed down to it as well.
The god kings, gods and goddesses sat in the sky above, And brought down a rain of coral tree flowers, And hundreds of thousands of cymbals, beyond the reaches of thought; Which resounded with power.
Then Jewel Abundance, the monk Dharma teacher, Being mindful of the thousand million Buddhas in the ten directions, Beyond the reaches of thought, ascended the throne with concentration;
And sat upon it.
He generated heartfelt love for all sentient beings, And then also generated, authentically, the mind of compassion; And then, to the king Excellent Manifestation, At that time taught this Sūtra.
And as the king sat with joined palms, He rejoiced in every single word. Through the force of the Dharma, tears shed from his eyes; And his body was filled with joy.
In order to venerate this Sūtra, At that time, King Excellent Manifestation, Picked up the Wish-Fulfilling Gem, the king of jewels; And for the sake of sentient beings, made this prayer:
“May a rain of ornaments, endowed with the seven precious materials, And precious jewels,
Which bring well-being to the sentient beings in this world, Descend upon this Earth.”
At that time, the seven kinds of precious materials, Armlets, necklaces and superb earrings, And likewise food, clothing and drink also showered down, Over the four continents comprehensively.
King Excellent Manifestation beheld this cascade of precious things, Raining down upon the world, And offered the gem-filled four continents; For the Teachings of Jeweled Crest.
The Tathāgata Śākyamuni Was the one known as King Excellent Manifestation. It was I who, at that time, completely gave away the earth; With its four continents, filled with precious things therein.
The one who to King Excellent Manifestation At that time extensively taught this Sūtra, Jewel Abundance, the Dharma teacher monk, Became the Tathāgata Akṣobhya.
At the time I heard this Sūtra, And rejoiced in every single word. I, due to that very virtuous deed itself: Listening to the Dharma and rejoicing,
Have permanently gained this body of golden hue and marks of hundredfold merits, Lovely to behold and deeply beautiful to the eye, Which gives strong delight to thousands of millions of gods; And is joyful for living beings to behold.
During ninety-nine hundreds of thousands of millions of eons, I became a world-turning king. During many myriads of hundreds of thousands of eons, I had the experience of being a regional king.
For eons beyond conception I was an Indra; And likewise a lord Brahmā, the wish-fulfiller. I have rendered service to that which never has limit: The unfathomable Tenfold Power.
From my listening to and rejoicing in this Sūtra, The mass of positive potential was thus most limitless; For in accordance with my wish, I have attained Awakening: And the transcendent Dharmakāya have I gained.
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE TWENTY-FIRST CHAPTER: ‘EXCELLENT MANIFESTATION’.
Then the supreme commander of the Yakṣas, Samjñāya, along with twenty-eight great Yakṣa generals, rose from his seat; and putting his upper robe over one shoulder, knelt on his right knee. Bowing with folded palms toward the Bhagavān, he addressed the Bhagavān in the following words: “Lord Bhagavān, now and in future times, in whatever villages, cities, towns, valleys, monastery regions, hilly medicinal valleys or palace areas where this Sovereign King of Sūtra Teachings, the Transcendent Golden Light appears, Lord Bhagavān, I, Samjñāya, the supreme commander of the Yakṣas, along with the twenty-eight great Yakṣa generals, shall go to those villages, cities, towns, valleys, monastery regions, hilly medicinal valleys or palace areas.”
“Creating non-physical forms, we shall protect the monk who expounds the Dharma. We shall completely guard him, look after him, protect him from punishment; and bring him peace, happiness and success.”
“We will, in all ways, protect all those men, women, boys and girls who listen to the Dharma; and also all those who come to retain this Sūtra: Those who listen to even a single four-line verse, those who hear just a single word of this Sovereign King of Sūtra Teachings, the Transcendent Golden Light; or who hear just the name of a single Bodhisattva, or the name of a single Tathāgata from thisSovereign King of Sūtra Teachings, the Transcendent Golden Light; and those who remember or even simply hear the name of this Sovereign King of Sūtra Teachings, the Transcendent Golden Light. We shall genuinely protect them, thoroughly look after them, completely nurture them, protect them from punishment; and bring them peace, happiness and success.”
“We shall also, in all ways, protect all those classes of people, households, villages, cities, towns, monasteries and palace areas. We will completely guard them, thoroughly look after them, protect them from punishment; and bring them peace, happiness and success.”
“Lord Bhagavān, due to what cause has my name become ‘Supreme Commander of the Yakṣas, Samjñāya’ (‘Genuine Knowledge’)? The Lord Bhagavān himself indeed clearly knows this. Lord Bhagavān, I seek all forms of experience. I thoroughly seek out all forms of experience. I comprehend all phenomena. I have direct cognition of all phenomena in all their multiplicity; of all phenomena in exactly the way they are; of how all phenomena abide; of what all phenomena are; of how all phenomena are classified. And, Lord Bhagavān, I am master of them all.”
“Lord Bhagavān, the precision of my deep wisdom with respect to all phenomena is beyond the reaches of thought. The clarity of my deep wisdom is beyond the reaches of thought. The range of my deep wisdom is beyond the reaches of thought. The elements of my deep wisdom are beyond the reaches of thought. Lord Bhagavān, the application of my deep wisdom to objects is beyond the reaches of thought. Lord Bhagavān, in this way, due to the fact that I genuinely seek out, genuinely and thoroughly investigate, genuinely and thoroughly search for, genuinely and completely observe, and genuinely comprehend all phenomena, Lord Bhagavān, I have therefore come to be called ‘Supreme Commander of the Yakṣas, Samjñāya’.”
“Lord Bhagavān, in order to enhance the words of the monk who expounds the Dharma, I shall strongly inspire confidence in him. How? So that the monk who expounds the Dharma does not become physically fatigued, so that his sense faculties will be well, and so that he will give rise to extreme joy, I shall always give glimmer and majesty to the hair-pores on the body of the monk who expounds the Dharma.”
“And why will I do this? So as to benefit the sentient beings who have planted roots of virtue under hundreds of thousands of Buddhas, so that this Sovereign King of Sūtra Teachings, the Transcendent Golden Light will remain in the world for a long time and will not quickly fade away; and so that sentient beings will also come to listen to this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, and thereby acquire an inconceivable accumulation of deep wisdom, become endowed with discerning insight, authentically accomplish the accumulation of positive potential, experience the inconceivable happiness of gods and humans for billions of eons into the future, accompany the Tathāgatas, and in the future attain the Unsurpassed, Perfectly Complete Manifest Awakening of Buddhahood; as well as to totally pacify all the suffering of the sentient beings born in the hells, the animal realms, and the world of Yama.”
“I shall generate power, strength, and great resilience in his body. I shall make the clarity of his deep wisdom become inconceivable. I shall bring him mastery over mindfulness. I shall cause him to be exceedingly joyful.”
Then Samjñāya, the supreme commander of the Yakṣas, spoke the following words: “Lord Bhagavān, I have a Dhāraṇī-Mantra; and out of heartfelt love for all sentient beings, and a wish to benefit them, I myself shall intone this Mantra before the Lord Bhagavān. The Mantra is as follows:
NAMO BUDDHĀYA/ NAMO DHARMĀYA/ NAMAH SAṄGHĀYA/ NAMO BRAHMĀYA/ NAMA INDRĀYA/ NAMA ŚCATURṆĀṂ / MAHĀRĀJĀNĀṂ/ TADYATHĀ/ HILI HILI/ MILI MILI/ GAURI/ MAHĀGAURI/ GANDHARI/ MAHĀGANDHARI/ DRIMIḌI/ MAHĀDRIMIḌI/ DANḌA KHUKHUNTI/ HA HA HA HA/ HI HI HI HI/ HU HU HU HU/ HALODHAME/ GUDHAME/ CA CA CA CA/ CI CI CI CI/ CU CU CU CU/ CANḌEŚVARA/ ŚIKHARA/ ŚIKHARA/
UTIṢṬHAHE BHAGAVĀN/ SAṂVIDJÑĀYE SVĀHĀ
Note: Another edition seems to have KHUKHUNATI for KHUKHUNTI
NAMO BUDDHĀYA/ NAMO DHARMĀYA/ NAMAH SAṄGHĀYA/ NAMO BRAHMĀYA/ NAMA INDRĀYA/ NAMA SHTSATURṆĀṂ / MAHĀRĀDZĀNĀṂ/ TAY-YATHĀ/ HILI HILI/ MILI MILI/ GAURI/ MAHĀGAURI/ GANDHARI/ MAHĀGANDHARI/ DRIMIḌI/ MAHĀDRIMIḌI/ DANḌA KHUKHUNTI/ HA HA HA HA/ HI HI HI HI/ HU HU HU HU/ HALODHAME/ GUDHAME/ TSA TSA TSA TSA/ TSI TSI TSI TSI/ TSU TSU TSU TSU/ TSANḌESHWARA/ SHIKHARA/ SHIKHARA/ UTISHṬHAHE BHAGABĀN/ SAṂBIDDZÑĀYE SWĀHĀ]
“If anyone keeps and upholds this Knowledge Mantra, then I shall grant them all the requisites for living, such as alms, clothing, flowers, fruit, wealth, and jewels. Even if someone desires requisites such as [conversations with] boys, girls, male servants, female servants, gold, silver, jewels, and adornments, then I shall bestow each and every one upon them; in accordance with their wishes. Because this Knowledge Mantra is imbued with great power and majesty, whenever this Secret Mantra is recited, I shall come before that individual; and then accomplish everything, without obstruction.”
“The ritual for accomplishing this Secret Mantra is as follows: First, in front of a form of the Great Overseer of the Yakṣas, Samjñāya, drawn at sixteen to twenty finger-breadths [in height, srid chag] and brandishing a battle axe in hand, place four vases full of honey or liquid molasses on the four corners of a Maṇḍala constructed with four sides. Burn ointments, powders and scents; and offer garlands of flowers, as well.”
“And in front of that Maṇḍala, feed a mixture of butter and mustard seed into a smokeless fire, inside a dugout fire pit for the burnt offerings. Reciting the Mantra each time, make the burnt offerings upon that hearth.”
“Burn one hundred and eight (108) times in this way; and thereby I shall manifestly show my body there. I will then ask what it is that you want. The practitioner should thereupon voice their desires; and I shall grant them everything they wish. Whether they wish for gold and silver, wish to find treasures, or wish for the divine sages flying through the air, they will be attained.”
“Furthermore, they will attain the supernormal perceptions of the divine eye, knowledge of others’ minds, and so on. They will have power over all sentient beings, in accordance with their wishes, will sever the flow of all disturbing mental states; and will attain complete liberation.”
Then the Bhagavān congratulated Samjñāya, the great general of the Yakṣas, saying: “Well done. Well done! For the sake of the benefit and happiness of all sentient beings, and in order to thoroughly protect the Transcendent Dharma, you have spoken these words of Secret Mantra; and thus your positive potential has become immeasurable.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE NINETEENTH CHAPTER: ‘THE LORD OF THE YAKṢAS, SAMJÑĀYA’.
Then the Earth Goddess, Dṛḍhā, addressed the Bhagavān in the following words:“Lord Bhagavān, now and in the future, wherever this Sovereign King of Sūtra Teachings, the Transcendent Golden Light exists, whether in towns, cities, villages, valleys, in the vicinities of monasteries, mountain medicinal valleys, or towns which abide in the areas of palaces, I, the Earth Goddess Dṛḍhā, will go to those cities, villages, valleys, vicinities of monasteries, mountain medicinal valleys, or palace areas.”
“Lord Bhagavān, wherever this Sovereign King of Sūtra Teachings, the Transcendent Golden Light is expounded authentically and thoroughly, in any location whatsoever where the Dharma throne is arranged for the monk who expounds the Dharma, wherever the monk who expounds the Dharma takes his seat, and authentically and thoroughly teaches this Sovereign King of Sūtra Teachings, the Transcendent Golden Light; Lord Bhagavān, I, the Earth Goddess Dṛḍhā, will come to those very locations.”
“Without the presence of a physical body, I will go underneath the Dharma throne; and with the transcendent appendage of the head, I will support the soles of the feet of the monk who expounds the Dharma. I also will listen to the Dharma; and will be satisfied by this ambrosial juice of Dharma. I will show my respect authentically. I will make offerings authentically. I will be satisfied. I will engage in many acts of honor.”
“Being totally pleased, I will greatly enrich the vital nutrients of the earth; from the mass of earth sixty-eight thousand leagues in extent to the diamond base of the ground. Genuinely, I shall render honor. I shall totally consummate it.”
“Above as well, I will moisten this earth sphere to the limits of the oceans with the essential oil of the earth. I will make this great earth be imbued with radiant luster.”
“Then, on this planet Earth, the different kinds of grasses, bushes, medicinal herbs and forests will grow to be extremely lustrous. All varieties of parks, woods, stately trees, leaves, flowers, fruit and crops will become extremely lustrous, too. They will be endowed with intense fragrance, imbued completely with oils, and have a delicious taste. They will be gorgeous to behold. They will become very great in size.”
“The sentient beings will seek rich varieties of drink and food; and using these, their longevity, complexion, strength and sense-powers will flourish. Growing in majesty, strength and complexion, and possessing robust bodies, they will work to accomplish many hundreds of thousands of different kinds of various necessities on this earth. They will persevere. They will strive. They will perform actions that lend strength.”
“Lord Bhagavān, due to this cause, all of planet Earth will be at peace, have good crops, prosper, abide in the state of even-minded joy; and become full of sentient beings and humans. All beings on planet Earth will be happy; and shall experience all kinds of delight. These beings will have great charisma, strength, complexion and robust bodies.”
“For the sake of this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, I will go toward the monk, nun, layman or laywoman who upholds thisSovereign King of Sūtra Teachings, and who sits upon the Dharma seat. Having gone there, I will supplicate those expounders of the Dharma with an extremely lucid mind, for the sake of the welfare, benefit and happiness of all sentient beings; and so that this King of Sūtra Teachings, the Transcendent Golden Lightwill be explained extensively, authentically and thoroughly.”
“Why is that? Because, Lord Bhagavān, if this Sovereign King of Sūtra Teachings, the Transcendent Golden Light is fully explained, then I, the Earth Goddess Dṛḍhā, along with my attendants, will be endowed with utter majesty; and imbued with vigorous strength. In our bodies, strength, resilience and might will be generated. Our bodies will gain excellence, charisma and glory.”
“Lord Bhagavān, I, the Earth Goddess Dṛḍhā, will be satisfied by this ambrosial nectar of Dharma. Upon attaining majesty, strength, resilience, power and great might, the vital essence of the earth will make this planet Earth, of seven thousand great grounds, prosper completely. The great Earth shall be imbued with majestic brilliance.”
“Lord Bhagavān, all the sentient beings, without exception, who depend on the Earth will expand in abundance and prosperity; and will broaden in extent, as well. Even as those sentient beings living on the Earth become great, they will experience a variety of enjoyments and delights. They will also experience bliss. For all of them, without exception, all kinds of food, drink, prepared food, clothes, bedding, seats, dwellings, houses, mansions, parks, rivers, ponds, springs, small lakes, large lakes, pools and all kinds of useful and pleasant things such as these will be experienced by those who abide on the Earth, who come from the Earth; who depend upon the Earth.”
“Lord Bhagavān, due to that cause, all those sentient beings will feel gratitude to me; and seeking to repay my kindness, will honor this Sovereign King of Sūtra Teachings, the Transcendent Golden Light; and will venerate it. They will treat it as a Guru. They will hold services for it. They will make offerings to it.”
“Lord Bhagavān, whenever those sentient beings go to be in the presence of the Dharma expounder, they will come out from their different families and different homes; and having gone there, they will listen to this Sovereign King of Sūtra Teachings, the Transcendent Golden Light. Having heard it, they will return to their own different families, homes, towns and villages. Those in their own households will say to one another these words: ‘Today, we listened to the Dharma, and heard the profound. Today, we hold a mass of positive potential, one beyond the reaches of thought. Through our act of listening to the Dharma, many hundreds of thousands of billions of Tathāgatas were delighted. Through our listening to the Dharma today, sentient beings will be totally freed from hell. They will be totally freed from animal rebirths, the world of Yama, and the spheres of ghosts. Through our listening to the Dharma today, in future times, for many hundreds of thousands of rebirths, we will take birth as gods and humans.’”
“They will converse like that. If those who reside in separate homes were to express to other sentient beings even just one example from the Sovereign King of Sūtra Teachings, the Transcendent Golden Light, or were to make other sentient beings hear just one chapter from the Sovereign King of Sūtra Teachings, the Transcendent Golden Light, one account of past events, the name of just one Bodhisattva, the name of one Tathāgata, just one stanza of four lines, or just a single word; or even if they were to fully teach to others even just the name of theSovereign King of Sūtra Teachings, the Transcendent Golden Light, or, Lord Bhagavān, if any of these different kinds of sentient beings in various kinds of places were to state to another being this Sūtra’s various lines of reasoning, such as these, one by one, make them hear them, or relate an account of them, then, Lord Bhagavān, all those places will become extremely lustrous; and extremely luminous. For the sake of all those areas on the Earth and their sentient beings, the various kinds of essential nutrients of the Earth, and all useful things, will grow profusely; they will increase fully and expand to the utmost. All living beings will, in turn, be in a state of wellness. They will have great wealth and great resources; and be inclined to generosity. They will have deep faith in the Triple Gem.”
She spoke those words; and the Bhagavān gave teaching to Dṛḍhā the Earth Goddess in the following words: “Earth Goddess, if any sentient being listens to even a single word from this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, then after dying and passing away from this human world, they will be born among the gods in the heaven of the thirty-three; and in other suitable heavens.”
“Earth Goddess, if any sentient beings, in order to make offerings to thisSovereign King of Sūtra Teachings, the Transcendent Golden Light, decorate their places elegantly, or even raise a single parasol, a single flag, or a single piece of cloth, then, Earth Goddess, those places which are constantly decorated will turn into immeasurable mansions, made of the seven precious materials, adorned with every ornament; amid the seven classes of gods in the desire realm. When those beings transmigrate from this world of humans, they will be born in those immeasurable mansions made of the seven precious materials; and at that time, Earth Goddess, those beings will be reborn, seven times, in each of theimmeasurable mansions made of the seven precious materials. They will experience
inconceivable divine bliss.”
He spoke those words, and the Earth Goddess Dṛḍhā addressed the Bhagavān in the following words: “Lord Bhagavān, therefore I, the Earth Goddess, Dṛḍhā, will dwell in any of those regions of the Earth which abide under the Dharma seat, whenever the monk who expounds the Dharma arrives at the Dharma Throne. Always and ever, for the sake of those sentient beings who have planted roots of virtue under hundreds of thousands of Buddhas, so that this Sovereign King of Sūtra Teachings, the Transcendent Golden Light may last for a long time, and not disappear quickly on this planet Earth; so that sentient beings may also come to listen to this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, so that in future times, for many hundreds of thousands of millions of eons, they may experience inconceivable bliss and associate with Tathāgatas; so that in future times they may attain the Unsurpassed, Perfectly Complete Awakening of Manifestly Complete Buddhahood; and so that the suffering of the sentient beings in the hells, places of animal rebirth, and the world of Yama may be completely cut off, I will arrive without the presence of a physical body; and I will support the feet of the monk who expounds the Dharma with my head: The transcendent appendage.”
Then the Earth Goddess Dṛḍhā spoke in the following words: “Bhagavān, I have the heart-essence of a Mantra, one which brings benefit and happiness to all gods and humans. And if any male, female, or anyone among the fourfold retinue [of monks, nuns, laymen and laywomen] wants to see me directly, desires wealth, precious jewels, gemstones and the like, wishes for long life through excellent medicine and freedom from illness, and aspires to banish all opposing enemies and all hostile forces, then they should construct a Maṇḍala in an isolated place, wash themselves, wear new clothes; and sit atop a grass carpet. Then, in front of a statue which has relics, or in front of a Stūpa which has relics, they should make offerings with all kinds of flowers, scents and food. And on the eighth day of the lunar month, in conjuction with the constellation Puṣya (skar ma rygal), they should recite this Dhāraṇī-Mantra with one-pointed mind; and I shall be summoned. The Mantra is as follows:
TADYATHĀ/ CILI CILI/ CURU CURU/ KURU KURU/ KUṬU KUṬU/ TOṬU TOṬU/ VAHA VAHA/ VARIŚE/ VARIŚE SVĀHĀ
TADYATHĀ/ TSILI TSILI/ TSURU TSURU/ KURU KURU/ KUṬU KUṬU/ TOṬU TOṬU/ BAHA BAHA/ BARIŚE/ BARIŚE SWĀHĀ]
“Bhagavān, if anyone among the fourfold retinue [of monks, nuns, laymen and laywomen], in order to summon me, recites these syllables of Mantra one hundred and eight (108) times, then I shall come before them.”
“Moreover, Bhagavān, if any sentient being seeks to meet and talk with me, then they should make arrangements in the manner of the previous ritual; and then recite this Mantra:
TADYATHĀ/ AÑCANI/ KYALI KṢANI/ ŚIŚI DHARI/ HA HA/ HI HI/ KURU VARE SVĀHĀ
TAY-YATHĀ/ AÑTSANI/ KYALI KSHANI/ SHISHI DHARI/ HA HA/ HI HI/ KURU BARE SWĀHĀ]
“Bhagavān, if these syllables of Mantra are recited one hundred and eight (108) times, and if the previous Mantra is recited [also], then I shall reveal my body in front of that individual; and I will definitely bring their wishes to fulfillment.”
“In order to guard the bodies of whoever desires to recite the previous Mantra, I shall intone this Mantra:
“Bhagavān, when this Dhāraṇī-Mantra is practiced, tie a knot with string of five colors for each time the Mantra is cast [recited]. Recite in such a way twenty-one (21) times. Thereafter, if it is fastened [the string of five colors] to one’s left shoulder, then all dangers will be dispelled; and one’s body will be guarded. If this Mantra is recited with an undistracted mind, then all wishes will be accomplished.”
“I pray that I, and these undeceiving words of mine, be beheld directly and considered by the Supreme Gem of the Buddha, the Supreme Gem of the Dharma, and the Supreme Gem of the Saṅgha.”
Then the Bhagavān bestowed a confirmation of excellence upon the Earth Goddess Dṛḍhā, by saying: “With respect to your endeavor to guard thisSovereign of Sūtra Teachings and the expounders of this Dharma by means of your true syllables of Mantra: Well done. Well done! And due to this, you too have been imbued with an immeasurable gathering of positive potential.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE EIGHTEENTH CHAPTER: ‘DṚḌHĀ, THE EARTH GODDESS’.
Chapter 17: Vast Increase in Wealth by the Great Goddess Śrī
Then the Goddess Mahāśrī spoke the following words to the Bhagavān:“Bhagavān, I dwell not far from here in the northern direction, in the retinue of the palace of Vaiśravaṇa, the Heavenly World called ‘Interwoven’, in the transcendent pleasure garden called ‘Flower Light of Positive Potential’; in the mansion made of the seven precious materials called ‘Golden Victory Banner of the Golden Transcendent Lotus’.”
“All those who wish to increase their stock of grain should sweep their homes well, clean them thoroughly, don clean white clothes, and wear garments of extremely delectable scent; and then prostrate to the Tathāgata, the Arhat, the SamyaksaṃbuddhaRatnakusumagunasāgaravaidūryakāncañasuvarṇakanakābhāsaśrī, reciting his name three times.”
“With the grain of the Great Goddess Śrī that you actually have in hand, make offerings to the Tathāgata. Offer flowers, scents and incense, as well; and a variety of delicious tastes, too.”
“You should also recite the name of this Sovereign King of Sūtra Teachings, the Transcendent Golden Light (Suvarṇaprabhā Sottama Sūtrendra Rāja Sūtra) three times; and recite Words of Truth (bden pa’i tshig), as well. Furthermore, by making offerings of flowers, scents, perfumes, and all kinds of delicious tastes to the Great Goddess Śrī, throughout one’s lifetime, by the power of this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, she will keep that household in mind; and its store of grain will greatly increase.”
“Those who wish to invoke the Great Goddess Śrī should bear in mind these Secret Knowledge Mantras:
HOMAGE TO ALL PAST, FUTURE, AND PRESENT BUDDHAS.
HOMAGE TO ALL BUDDHAS AND BODHISATTVAS.
HOMAGE TO THE BHAGAVĀN, THE TATHĀGATA RATNAŚIKHĪ.
HOMAGE TO THE BHAGAVĀN, THE TATHĀGATA VIMALOJVALANARATNARASHMIPRATIBHĀSAKETU (‘PINNACLE OF STAINLESSLY BLAZING RAYS OF JEWEL LIGHT’).
HOMAGE TO THE TATHĀGATA JAMBŪSUVARṆADHVAJAKANAKĀBHĀSA (‘GOLDEN RADIANCE OF THE GOLDEN VICTORY BANNER OF PLANET EARTH’).
HOMAGE TO THE TATHĀGATA SUVARṆABHASAGARBHA (‘ESSENCE OF RADIANT GOLDEN LIGHT’).
HOMAGE TO THE TATHĀGATA SHATASŪRYARASHMIPRABHĀSAGARBHA (‘ESSENCE OF THE BRILLIANT LIGHT RAYS OF A HUNDRED SUNS’).
HOMAGE TO THE TATHĀGATA KAÑCANARATNĀKARACHATTRAKUTA (‘MULTILAYERED PARASOL SOURCE OF THE PRECIOUS GOLDEN MOUNTAIN’).
HOMAGE TO THE TATHĀGATA CAMPAKAJVALANARASHMIKETU (‘CREST ORNAMENT OF THE BLAZING LIGHT RAYS OF GOLDEN FLOWERS’).
HOMAGE TO THE TATHĀGATA MAHĀPRADĪPA (‘GREAT LAMP’).
HOMAGE TO THE TATHĀGATA RATNAKETU, JEWELED CREST ORNAMENT.
HOMAGE TO AKṣOBHYA, THE TATHĀGATA OF THE EASTERN DIRECTION.
HOMAGE TO RATNAKUTIN, THE TATHĀGATA OF THE SOUTHERN DIRECTION.
HOMAGE TO AMITĀYUS, THE TATHĀGATA OF THE WESTERN DIRECTION.
HOMAGE TO DUNDHUBISVARA, THE TATHĀGATA OF THE NORTHERN DIRECTION.
HOMAGE TO THE BODHISATTVA MAITREYA (‘LOVE’).
HOMAGE TO THE BODHISATTVA RUCIRAKETU (‘PINNACLE OF BEAUTY’).
HOMAGE TO THE BODHISATTVA SUVARṆAPRABHĀSOTTAMA, (‘TRANSCENDENT GOLDEN LIGHT’).
HOMAGE TO THE BODHISATTVA SUVARṆAGARBHA (‘ESSENCE OF GOLD’).
HOMAGE TO THE BODHISATTVA SADAPRARUDITA (‘EVER WEEPING’).
HOMAGE TO THE BODHISATTVA DHARMODGATA (‘EXALTED DHARMA’).
HOMAGE TO THE BODHISATTVA SUPRATISHTHĀ (‘CONSECRATION’).
After prostrating to them, employ the following Knowledge Mantras [by reciting as follows]:
RIK-NGAK DI DAK LA JOR-WAR GYUR CHIK
“May this Mantra of Knowledge bring me prosperity.”
“These are infallible syllables of true reality, which grant the authentic accomplishment of Suchness (tattvam) in a single phrase of the Secret Mantra of Dharma Nature (dharmatā), which confers Empowerment (ābhiṣeka) from the crown.”
“Sentient beings whose conduct is middling, whose roots of virtue are free from unspeakable negativity, should chant [this Mantra] for seven (7) years; and those upholding it should receive the Eight-Limbed Fasting Ritual (yan lag brgyad pa’i bsnyen par gnas pa).”
“So that you and all sentient beings may bring the thorough perfection of the deep wisdom of comprehensive understanding to thorough perfection, morning and afternoon, make offerings to the Buddhas with flowers and incense [and then say]:
DEY DAK GI SAM-PA DI JOR-PAR GYUR CHIK
“Through this, may my wishes be acquired.”
NYUR-DU JOR-WAR GYUR CHIK
“May they swiftly be acquired.”
“Whether in a temple or a place of hermitage, render that home extremely clean; thereafter, create a Maṇḍala of cow dung, and there offer incense and scents, as well. In addition, spread out clean seats. Strew scattered flowers upon the ground; and then sit down.”
“Then, in that very instant, the Great Goddess Śrī will come there; and will stay there. Thenceforth, she will never forsake that household, village, city, town, temple or place of hermitage; and its poverty will disappear. It will be prosperous in shells, gold, jewels, wealth, grain and all requisites; made happy by everything that composes happiness.”
“Of all those roots of virtue accomplished therein, the foremost portion should be given to the Great Goddess Śrī. For those who do so, as long as they live, she will remain there. They will not be poor. All their wishes shall be thoroughly fulfilled.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE SEVENTEENTH CHAPTER: ‘VAST INCREASE IN WEALTH BY THE GREAT GODDESS ŚRĪ’.
1 Another edition appears to have SĀDYATHEDANA for SĀDYATHEDAN, UPASADAHITE for UPASAṄHITE, and SAMARATHĀNŪ for SAMARTHĀNŪ, but some of these may be printing errors.
Then the Great Goddess Śrī spoke the following words to the Bhagavān: “Lord Bhagavān, always and ever, I, the Great Goddess Śrī, shall bring an abundance of all necessary items to the monk who expounds the Dharma. He will have freedom from busy work and poverty, attain an expansive mind; and have a blissful mind, day and night. Coming to an authentic understanding of all the various words and syllables of this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, he will realize them in full, and will utter them genuinely for the sake of sentient beings who have planted roots of virtue under hundreds of billions of Buddhas; so that this Sovereign King of Sūtra Teachings, the Transcendent Golden Light remains in the world for a long time and does not fade quickly; so that sentient beings will listen to this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, experience the happiness and gods and humans for many hundreds of thousands of millions of billions of eons, be free from famine, and have excellent crops; so that those sentient beings too become blissful through all that promotes happiness, can associate with the Tathāgata, and manifestly and completely awaken to Unsurpassed, Perfect Awakening (anuttarā-samyak-saṃbodhi); and so that the entire stream of suffering for sentient beings in the hells, the animal kingdom, and the world of Yama may be completely cut off.”
“For example, I shall delight the monk who expounds the Dharma with clothing, food, bedding, seats, medicines for illness, healing substances, tools and all kinds of other provisions, as well.”
“The Great Goddess Śrī has generated roots of virtue under one known as the Tathāgata, the Arhat, the Samyaksaṃbuddha, Ratnakusumaguṇasāgaravaidūryakānchañasuvarṇakanakābhāsaśrī. Because of that, she now directs her thought into all kinds of directions, watches over all kinds of directions, and travels in all kinds of directions; and in all those directions where she goes, she brings happiness to many hundreds of thousands of millions of billions of sentient beings; causing them to never have a shortage of food, drink, wealth, grain, shells, gold, gems, pearls, blue sapphire, conches, crystals, coral, silver and unwrought gold, and other useful things as well. Those sentient beings receive everything they need.”
“Pay homage to that Tathāgata (Ratnakusumaguṇasāgaravaidūryakānchañasuvarṇakanakābhāsaśrī), by the power of the Goddess Śrī. Offer scents, flowers and incense, as well. For those who recite the name of the Great Goddess Śrī (Mahādevi Śrī) three times; and thereupon offer incense, scents, flowers and a variety of tastes, as well, their accumulated store of grain will greatly increase. It is therefore said:
Wax shall the earth nutrients in the ground, Ecstatic shall the gods ever be. Flourish shall the fruits, crops, shrubs and woods; And manifold harvests, indeed.
“The great goddess Śrī thinks about those sentient beings who say [or intone] the name of the Sovereign King of Sūtra Teachings, the Transcendent Golden Light(Suvarṇaprabhā Sottama Sūtrendra Rāja Sūtra); and accords them great glory.”
Then the Bhagavān congratulated the Great Goddess Śrī, saying: “Well done. Well done! Because you, O Goddess, recounted your previous activities, you have thereby made offerings to the Tathāgatas, helped limitless sentient beings, and benefited them with happiness; and you will never experience exhaustion of the positive potential that comes from widely spreading this Sūtra.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE SIXTEENTH CHAPTER: ‘THE GODDESS ŚRĪ’.
Then the Bhagavān gave this teaching to the Venerable Ānanda: “Ānanda, all lightning is warded off by you [oneself]. All previous Samyaksaṃbuddhas, appearing individually, one following the other, have taught this; and so I, too, shall now explain it. Please bear it in mind.”
“Ānanda, in the eastern direction, there is the lightning known as Approaching. Ānanda, in the southern direction is the lightning known as Hundred Voices. Ānanda, in the western direction is the lightning known as Equal Light; and Ānanda, in the northern direction is the lightning known as Sovereign of Continuity.”
“Ānanda, if anyone should know the names of these lightnings, and know the directions in which they exist, then all dangers of lightning shall come to disappear. If one writes out in letters the names of these lightnings, then in any place one dwells, lightning will not strike.”
Then the Bhagavān, at that time, gave teaching on these syllables of the Secret Mantra of Drāviḍa:
LAK NA TSÉ-SUM-PAY CH’OK DIR LOK T’AM-CH’AY LAY DAK LA S’UNG SHIK S’UNG SHIK: SWĀHĀ
With trident in hand, here in this region, from all lightning guard me, guard me:SVĀHĀ.
And at that time, the Bodhisattva Mahāsattva, the Mighty Master Ārya Avalokiteśvara, had gathered in that very assembly; and as he was sitting, addressed the Bhagavān in the following words: “Bhagavān, for this Dharma Discourse, I too shall intone syllables of the Secret Mantra of Drāviḍa:
DÜ-MA-YIN-PAR CH’I-WA T’AM-CH’AY LAY DAK LA S’UNG SHIK S’UNG SHIK
From all untimely death, guard me, guard me.
P’AK-PA CHEN-RAY-ZIK WANG-CH’UK GI ZI-JIY KYIY/
Through the majestic radiance of the Mighty Master Ārya Avalokiteśvara,
DAK DÜ-MA-YIN-PAR CH’I-WA T’AM-CH’AY T’ONG-WAR MA-GYUR CHIK:SWĀHĀ.
May I never behold all death which is untimely: SVĀHĀ.
Then the Lord of Secrets, Vajrapāṇi, bowed with folded palms in the direction where the Bhagavān was; and thereupon addressed the Bhagavān in the following words: “Bhagavān, for this Dharma Discourse, I too shall intone syllables ofDhāraṇī:
“When you are free of negativity, fear not”: Thus goes the Drāviḍa expounded by Vajrapāṇi: SVĀHĀ.
“Bhagavān, if anyone keeps in their hearts this protection of mine, which cannot be defeated by others, or writes out its letters, then I will always constantly guard them from all dangers. I shall save them from all untimely demise.”
Then Brahmā, Overseer of the Sahā World System, addressed the Bhagavān in the following words: “Bhagavān, I too, so as to give rise to the welfare, benefit, and happiness of all sentient beings, for this Dharma Discourse, shall intone words of Secret Mantra Dhāraṇī:
TADYATHĀ/ HILI MILI/ CILI SVĀHĀ/ BRAHMAPŪRE SVĀHĀ/ BRAHMASVARE SVĀHĀ/ BRAHMABHISUGARBHE/ PUṢPA SAṂSTARE SVĀHĀ
“Bhagavān, as for this, it is my protection called ‘Brahmā’s Promise’. It thoroughly guards against untimely demise; and powerfully pacifies all misdeeds, indeed.”
Then Indra, Master of the Gods, bowed with folded palms in the direction where the Bhagavān was; and addressed the Bhagavān in the following words:“Bhagavān, I too, for this Dharma Discourse, shall intone syllables of Secret Mantra Dhāraṇī:
“Lord Bhagavān, as for this, it is called my ‘Vajra Tongue-Lashing Knowledge Mantra’. It serves to liberate from all dangers; and thoroughly protects from untimely demise, indeed.”
Then the Great Kings Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and the Great King Vaiśravaṇa bowed with folded palms in the direction where the Bhagavān was; and addressed the Bhagavān in the following words: “Bhagavān, we too, for the sake of benefiting many people, for the happiness of many people, and out of heartfelt love for the world, for this Dharma Discourse shall intone syllables of Secret Mantra Dhāraṇī:
“Lord Bhagavān, as for this, it is the protection of us, the Four Great Kings, called ‘Absence of Danger’. It turns all dangers into non-dangers. A protector of longevity, it thoroughly protects against all untimely demise, indeed.”
Then the Nāga King Ocean, the Nāga King Lightning Light, the Nāga King Never Warm, the Nāga King Lightning Tongue, and the Nāga King Hundred Light Rays bowed with folded palms in the direction where the Bhagavān was; and addressed the Bhagavān in the following words: “Lord Bhagavān, our great protection is called ‘Wish-Fulfilling Jewel’. It wards off all lightning, dispels all untimely demise, neutralizes all poisons; and pacifies dangers of antagonists, magical curses, zombies, and misfortune.”
“Bhagavān, that being so, we have come out from the birthland of the Nāgas; and in order that we may abandon miserliness, please consider us with heartfelt love, and thereby accept this. Why? Bhagavān, as for us Nāgas, we are miserly; and because of miserly minds, we are those who cycle around, indeed.”
“Lord Bhagavān, it should be known that if any male or female chants these syllables of Secret Mantra out loud (‘by tongue’), or writes down its letters, then all dangers of lightning will cease to exist. If they have taken a root poison, tusk poison, gemstone poison, or furthermore any poisons formed from components of those, then doing so will not bring about their moment of demise. May happiness and goodness triumph over all danger, and all harm.”
Then the Bhagavān bestowed a confirmation of excellence upon Indra, Brahmā, those Protectors of the Universe and Kings of Nāgas, by saying: “Well done. Good sirs, in order to benefit many people, and bring happiness to many people, you have reported in; and so that this Dharma Discourse may later be thoroughly retained, you have explained syllables of the Secret Mantra of Drāviḍa. Well done. Well done! It guards the directions against drowsiness, madness, and insanity.”
The Bhagavān spoke those words, and thereupon those monks, Indra, Brahmā, those Protectors of the Universe, those Nāga Kings, and the world, with its Devas, Men, Asuras and Gandharvas, rejoiced; and deeply praised what had been spoken by the Bhagavān.
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE FOURTEENTH CHAPTER: ‘THE DHĀRAṆĪ OF THE WISH-FULFILLING JEWEL’.
1 Another edition has TADYATHĀ/ NIMI NIMI/ NIMI NIDHARI
The Bhagavān then gave this teaching to the Venerable Śāradvatiputra:“Śāradvatiputra, it is a fact that this Dharma Discourse known as ‘The Dhāraṇī of Non-Attachment’ is the mother of Bodhisattvas who meditate on all Dharmas, is the preliminary conduct of the Bodhisattvas; and is thoroughly retained by the Bodhisattvas.”
He spoke those words, and the Venerable Śāradvatiputra replied to the Bhagavān as follows: “Bhagavān, as for the so-called “Dhāraṇī”, if it does not abide in an objective field, and indeed does not abide in a spatial direction, then Bhagavān, what is the meaning of the word ‘Dhāraṇī’ which is expressed thus as “Dhāraṇī, Dhāraṇī””?
He spoke those words, and the Bhagavān replied to the Venerable Śāradvatiputra in the following words: “Śāradvatiputra, just as you abide in the Great Vehicle (Mahāyāna), have interest in the Great Vehicle, and perform altruistic acts for the Great Vehicle, Śāradvatiputra, in just this way, although it is indeed taught, as you said, that ‘Dhāraṇī’ is a phenomenon that does not abide in an objective field, that also does not abide in a spatial direction; and that is also not a phenomenon, that is also not a non-phenomenon; that is also not in the past, that is also not in the future, that is also not in the present; that is also not a substantial entity, that is also not a non-substantial entity; that has also not arisen from conditions, that has also not arisen from a lack of conditions; that has also not arisen from a life form, that has also not arisen from that which is not a life form; that is also not a production of any phenomenon, and is also not a cessation; for the benefit of the Bodhisattvas, it is just like this: Namely, it is like the qualities of the Buddha, the ethical conduct of the Buddha, the practices of the Buddha, the intent of the Buddha, and the arising of the Buddha. It is like this.”
“This Dharma Discourse called ‘The Dhāraṇī of Non-Attachment’ is the appropriate path to accomplishment; and it is that which points out the abode of power. Indeed it is; indeed it is.”
He spoke those words; and the Venerable Śāradvatiputra then spoke to the Bhagavān in the following words: “Bhagavān, it is like this: Please bestow a Dharma Discourse on that Dhāraṇī, through the attainment of which, one never turns away from the Unexcelled, Perfectly Complete Awakening of the Bodhisattva, one holds commitments correctly wherever one stays, one dwells authentically with teachers learned in the unsupported nature of phenomena; and one abides on the Path intensively. Sugata, please explain it!”
Thus he spoke; and the Bhagavān replied to the Venerable Śāradvatiputra in the following words: “Śāradvatiputra, well done. Well done! Śāradvatiputra, it is just like that. A Bodhisattva who attains Dhāraṇī should be called the Buddha himself. Śāradvatiputra, whoever renders service to a Bodhisattva who has attained Dhāraṇī, treats them as a Guru, honors them, and make offerings to them, by that do they render service to the Buddha.”
“Śāradvatiputra, since whoever listens to this Dhāraṇī, upholds this Dhāraṇī, and venerates it will never be separate from the Mind of Awakening (bodhicitta), it is precisely in that way that they make offerings to the Buddha.”
“Śāradvatiputra, if any Bodhisattva endeavors to dwell intensively upon, and retain the words of, this Dhāraṇī of Non-Attachment, and thereby wield it; then for an eon, or for more than an eon, or for a thousand eons, and even for one hundred thousand eons, their prayers of aspiration will never be exhausted. Moreover, their body will not be damaged by weapons, will not be poisoned; and will not be damaged by snakes.”
“Why is that so? Śāradvatiputra, this Dhāraṇī of Non-Attachment is the mother of the Buddhas of the past, the mother of the Buddhas of the future, and the mother of the Buddhas of the present. And so it is: It is the Dharma Discourse called The Dhāraṇī of Non-Attachment.”
“Śāradvatiputra, if one were to fill the ten uncountable worlds of the trichiliocosm with the seven precious materials, make offerings of them to the Buddha Bhagavāns, and for incalculable eons, attend upon them excellently with clothing and food, then by comparison, any sentient being who acts to uphold merely a single word of this Dharma Discourse of The Dhāraṇī of Non-Attachment will generate far greater positive potential than that.”
“Why is this so? Venerable Śāradvatiputra, it is because this Dharma Discourse of the Dhāraṇī of Non-Attachment is the mother of all Buddhas.”
FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE THIRTEENTH CHAPTER: ‘THE DHĀRAṆĪ OF NON-ATTACHMENT’.