The Ratnaketu Dhāraṇī

འཕགས་པ་འདུས་པ་ཆེན་པོ་རིན་པོ་ཆེ་ཏོག་གི་གཟུངས་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa ’dus pa chen po rin po che tog gi gzungs shes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The Ratnaketu Dhāraṇī” from the Great Collection

Ārya­mahā­sannipāta­ratna­ketu­dhāraṇī­nāma­mahāyāna­sūtra

SUMMARY

The Ratnaketu Dhāraṇī is one of the core texts of the Mahāsannipāta collection of Mahāyāna sūtras that dates back to the formative period of Mahāyāna Buddhism, from the first to the third century ᴄᴇ. Its rich and varied narratives, probably redacted from at least two independent works, recount significant events

from the lives, past and present, of the Buddha Śākyamuni and some of his main followers and opponents, both human and nonhuman. At the center of these narratives is the climactic episode from the Buddha’s life when Māra, the personification of spiritual death, sets out to destroy the Buddha and his Dharma. The

mythic confrontation between these paragons of light and darkness, and the Buddha’s eventual victory, are related in vivid detail. The main narratives are interwoven with Dharma instructions and interspersed with miraculous events. The text also exemplifies two distinctive sūtra genres, “prophecies” (vyākaraṇa) and

“incantations” (dhāraṇī), as it includes, respectively, prophecies of the future attainment of buddhahood by some of the Buddha’s followers and the potent phrases that embody the Buddha’s teachings and are meant to ensure their survival and the thriving of its practitioners.

ACKNOWLEDGEMENTS

ac.­1 This translation was produced by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the extant parts from the Sanskrit and wrote the introduction. Timothy Hinkle compared the translation from the Sanskrit against the Tibetan translation and translated from the Tibetan the parts that are lost in the original Sanskrit.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.­2 The generous sponsorship of Twenty and family, which helped make the work on this translation possible, is gratefully acknowledged. They would like to dedicate their sponsorship to Dzongsar Jamyang Khyentse Rinpoche.

INTRODUCTION

i.­1 The Ratnaketu Dhāraṇī presents the dramatic events in the life of the Buddha when Māra attempts to destroy the Buddha, break up the Saṅgha, and annihilate the Dharma, a struggle from which the Buddha eventually emerges victorious. This epic confrontation is told with tremendous verve and poignancy, and features

characters, dialogue, and plot twists that rank among the best in Buddhist literature. The narrative starts with its own version of the well-known story of the conversion of two of the Buddha’s most prominent early disciples, Śāriputra and Maudgalyāyana, and is soon embellished with quaint stories from the past lives of

some of the characters, ranging from well-known buddha figures down to (at one time) ordinary human and nonhuman beings. The parts of the narrative that unfold on earth are centered around the city of Rājagṛha, the capital of Magadha. They provide some interesting insight into the everyday life of India at the time,

with its division into secular and religious members of society, and vividly capture the experiences that Buddhist monks might have had when going on their daily alms-rounds in the city streets. This is interspersed with lively dialogue that is at once didactic and aesthetically captivating. Especially moving

is the conversation that Māra has with his children, when the daughters try to console their distraught father, who bitterly despairs over the impending loss of his realm and the humiliation of seeing his minions, even his own children, desert him, with all the pathos of a broken old man and all the obduracy of a petulant child.

i.­2 The Ratnaketu Dhāraṇī is part of a large body of Mahāyāna sūtras called the Great Collection (Mahāsannipāta). Mahāsannipāta can be translated either as “Great Collection” or “Great Assembly,” a semantic ambivalence that may have been intentional given the predilection for punning among the Sanskrit

literati. The latter connotation reflects a feature shared by the sūtras in this collection, namely, that the discourse contained in each of them is always delivered to a “great assembly” of infinite numbers of beings who have congregated to hear the teaching, and typically begins, “Blessed Śākyamuni, at that time,

directed his gaze at the great assembly.” According to Jens Braarvig,1 the Mahāsannipāta was compiled in the first centuries of the common era during the formative period of the Mahāyāna canon. The Ratnaketu Dhāraṇī, being part of the original core of this collection, must therefore have already existed by then.

i.­3 The text of The Ratnaketu Dhāraṇī extant today is available in the original Sanskrit, which is incomplete, and in the Tibetan canonical translation. The English translation presented here has been prepared from the incomplete Sanskrit text as critically edited by Kurumiya.2 Lacunae and missing sections were supplied from

the Degé (sde dge) edition of the Tibetan translation. These lacunae vary in length from individual syllables to several lines of text, while folios are missing in blocks, from a single folio to a few, in various parts of the text. The parts translated from the Sanskrit‍—about two thirds of the text‍—were subsequently checked against and edited based on the Degé and other Tibetan Kangyur editions. The beginning and end of each section were translated entirely from the Tibetan, as indicated in the notes.

i.­4 The colophon to the Tibetan translation, which is found in all major recensions of the Kangyur, states that it was produced by the Indian preceptor Śīlendrabodhi and the Tibetan translator Yeshé Dé. The text is also recorded in the Denkarma3 and Phangthangma4 inventories of Tibetan imperial translations, so we can

establish that it was first translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is dated to 812 ᴄᴇ. Apart from the Tibetan canonical translation, other Tibetan translations have been found in manuscript form in the Dunhuang caves.5 There are also two Chinese translations. Most of

the Tibetan and one of the Chinese translations were included by Kurumiya in his Sanskrit and Tibetan editions of The Ratnaketu Dhāraṇī (Kurumiya 1978 and Kurumiya 1979, respectively). The primary Tibetan text used for the present translation was the Degé edition, but the other editions included in the Comparative Edition (dpe bsdur ma) were also consulted.

i.­5 The Ratnaketu Dhāraṇī shares much of its character and some of its themes with other sūtras and, like most sūtras of the Mahāsannipāta, has left a rich legacy in the subsequent Buddhist literature. It is quoted or referred to in a number of texts, either as a whole text or as its eponymous dhāraṇī, not least because of

its salient theme of changing the female gender into male by means of the dhāraṇī. One such text is the Mañjuśrī­mūla­kalpa, which recommends, in one of its rituals, the recitation of the text. One of the important mantras there is the heart essence of the buddha Ratnaketu (who seems to be an emanation of Mañjuśrī). This buddha is also part of the maṇḍala retinue of Mañjuśrī. He and the dhāraṇī goddess called Ratnaketu are also members of the large audience attending the original delivery of the Mañjuśrī­mūla­kalpa.

i.­6 The Ratnaketu Dhāraṇī represents a mixture of genres. In the most general classification, it is a Mahāyāna sūtra, a discourse traditionally attributed to the Buddha that elaborates, through narratives and teachings, the basic Mahāyāna themes of altruism, morality, emptiness, selflessness, and the bodhisattva path to awakening. The term sūtra may be applied to individual sūtras, to some sūtra collections such as the Mahāsannipāta, and to the totality of sūtra literature. The more specific genres that The Ratnaketu Dhāraṇī exemplifies, such as incantation (dhāraṇī) and exposition (vyākaraṇa), are subdivisions of the sūtra genre.

i.­7 It is worth noting some of the salient features of these two genres as they are reflected in this text. The dhāraṇī genre, found in both the sūtra and tantra literature, is characterized by the presence of magical formulae that are held to play a critical role in promoting and preserving the Buddhist teachings. The word

dhāraṇī derives from the root √dhṛ (to “hold,” “support,” “contain,” “retain,” or “remember”). The sense of containing could be applied to both the formula, which magically “contains” a certain quality or qualities, and also the person who has obtained this dhāraṇī formula or seal. Once they have obtained it, they become

“sealed” or “stamped” with whatever quality the dhāraṇī contains, and they subsequently have the power to activate this quality or invoke the corresponding buddha activity. One thing a dhāraṇī is always a vehicle for‍—whether this is implied by the literal meaning of the term or not‍—is the blessing of the buddhas and the magical power sealed therein. Although the sūtras and commentaries like to dwell on the dhāraṇī-powers

of retaining things in memory (probably to account for the literal meaning of “containing”), dhāraṇīs can open the door to innumerable other qualities, such as loving kindness, compassion, and so forth, and invoke any kind of activity. The main function of the Ratnaketu dhāraṇī, for example, is to purify the karma of

being reborn as a woman and ensure a male birth; the power of this dhāraṇī is so great that it can even cause the instant transformation of a female body into a male one. The function of the second most important dhāraṇī in the Ratnaketu, the samucchraya­vidhvaṃsanī (“terminator of birth”), is to terminate embodied rebirth in saṃsāra.

i.­8 The term dhāraṇī is frequently paired in the sūtra literature with other terms, such as “door” (praveśa or mukha) or “seal” (mudrā). As a magical formula, a dhāraṇī constitutes the door to the infinite qualities of buddhahood, buddhahood itself, or the different types of buddha activity. Just as such qualities are

innumerable, so are the dhāraṇī-doors. The Mahā­prajñā­pāramitā­śāstra6 explains what a dhāraṇī-door is by bringing out the difference between “dhāraṇī-door” and “samādhi-door.” Just as a samādhi-door may allow access to any desired quality or magical power, so too can a dhāraṇī-door. The difference is that while the

meditative absorption (samādhi) comes and goes, the incantation (dhāraṇī) never leaves those who have “obtained” it, following them like a shadow from life to life. This is because, when realizing or “obtaining” (pratilābha) a dhāraṇī, one becomes “sealed” or “stamped” with it‍—hence a dhāraṇī is also called a “dhāraṇī-seal.”

i.­9 The term vyākaraṇa (from vi+ā+√kṛ) implies taking something apart and means a clear analysis or detailed presentation, and it has been translated throughout this text as “exposition.” The term also denotes a

prophecy by the Buddha of a particular person or being attaining buddhahood, and, by extension, also a text containing such prophecies. In The Ratnaketu Dhāraṇī, this term is probably used with both meanings (“exposition” and “text containing prophecies”) at once. What is unique to The Ratnaketu Dhāraṇī is the feminine form‍—vyākaraṇī‍—of the term vyākaraṇa.7

i.­10 The Ratnaketu Dhāraṇī also contains another important feature characteristic of its particular blend of genres, namely the stories of the former lives (pūrvayoga) of the Buddha and his disciples. This element is pervasive in Mahāyāna sūtras and also developed into a distinct genre, the jātaka stories, which are entirely dedicated to recounting the former lives of the Buddha as exemplary models of Buddhist morality.

i.­11 Just as The Ratnaketu Dhāraṇī is part of a larger sūtra (the Mahāsannipāta), the text itself consists of sections that may have originally been at least two separate sūtras. The first one, The Ratnaketu Dhāraṇī proper, is centered around its eponymous dhāraṇī. It has its own consistent narrative with the same

characters appearing throughout. It may be noted that portions of this section find parallels in other canonical texts. For instance, the account of the meeting between the two mendicants Aśvajit and Upatiṣya, wherein the latter learns of the former’s conversion to Buddhism, is to be found in the Pravrajyāvastu

chapter of the Vinayavastu.8 This section extends as far as the latter part of chapter 5, at which point another dhāraṇī, the samucchraya­vidhvaṃsanī (“terminator of birth”), becomes the main focus of the text. The latter dhāraṇī also has a large section devoted to it. Within this section, the whole text is

consistently referred to by the name of the dhāraṇī, the Samucchraya­vidhvaṃsanī, thus raising the possibility that this section once formed an independent work. This hypothesis is further supported by the fact that the name Ratnaketu is never used after the end of the first four and a half chapters, except in

chapter colophons and the final dedication of merit. Furthermore, the Samucchraya­vidhvaṃsanī section marks a change in the narrative, introducing new characters and stories, and it also introduces new terminology unique to this section. The continuing use of the name Ratnaketu in the chapter colophons might have been an attempt on the part of the redactors to give compositional integrity to the two (or three) texts presented as one.

i.­12 After the Samucchraya­vidhvaṃsanī section comes the story of the yakṣa general Āṭavaka, who recites to the audience his own dhāraṇīs. This story has an entire chapter (chapter 12) dedicated to it that constitutes a third main section of the work and may have been at some point an independent text.

i.­13 The final chapter (chapter 13) dwells at length on the merits of the entire “Dharma discourse” and includes pledges from various gods and protectors to care for those who “in the future will uphold and preserve” it. In this chapter no distinction between, or references to, the two main sections or their eponymous dhāraṇīs are made, suggesting, again, that the redactors might have compiled the final chapter to bring the previous parts together in a single “Dharma discourse.”

i.­14 Notwithstanding the evidence of it being a compilation, the Ratnaketu Dhāraṇī is unified by certain thematic elements that bridge its three main sections. We can identify three main elements that feature in each of its sections: (1) the narrative, (2) the Dharma instructions, which include both philosophy and

practice, and (3) the magic. Magic figures prominently in each of the narratives, as when Śākyamuni or other buddhas or mythical beings, malign or beneficent, perform their supernatural deeds. Magic is also “sealed” in the magical formulae of the dhāraṇīs. Ultimately, though, there can be no distinction between

these two types of magic, as the miraculous feats and the awesome power of the dhāraṇīs are inextricably linked‍—the feats are the buddha activity manifesting itself, and the dhāraṇīs are the Dharma methods9 that empower such activities. The unlocking of the magical power in a dhāraṇī may be effected only by someone who has “obtained” this dhāraṇī.

i.­15 Despite its composite nature, The Ratnaketu Dhāraṇī reflects a consistent soteriological aim. Through its varied narratives and teachings, the text explains and illustrates how to apply the Buddha’s teachings in

order to attain final liberation and offers special Dharma methods‍—notably the dhāraṇīs‍—expressly for this purpose. It repeatedly affirms that such methods will ensure that Dharma will not perish in times to come but will resurface in times of need, such as the present dark age.

Homage

[F.187.b] [B1]10

h.­1 Homage to the thus-gone Splendorous with the Gentle Glow of Light and Fragrance!

h.­2 Homage to the one with the melodious voice of Mahābrahmā!

h.­3 Having paid homage to him, one should employ the dhāraṇī called unharmed by the assemblies of Māra. May I accomplish the following mantra:11

h.­4 Avāme avāme amvare amvare {TK4} parikuñja naṭa naṭa puṣkaravaha jalukha khama khaya ili mili kili mili kīrtipara mudre mudramukhe svāhā! {TK5}

CHAPTER 1

1.­1 Thus did I hear at one time. The Blessed One was dwelling in Veṇuvana, at the Kalandakanivāpa, near the city of Rājagṛha, with a great saṅgha of a thousand monks, all of whom were noble ones.

They had all exhausted defilements, were free from the afflictions, were powerful, had liberated minds, had liberated insight, were of noble birth, were great elephants,12 had done what needed to be done, had completed their mission, had cast off the burden,

had achieved their own welfare, had severed the bonds that tied them to existence, had liberated their minds with genuine knowledge, and had perfected all mental powers. There was also a great saṅgha of ten thousand bodhisattvas, including [F.188.a] {TK6} the

princely youth Holder of Meru’s Peak, the princely youth Varuṇamati, the princely youth Sumati, the princely youth Jayamati, the princely youth Jinamati, the princely youth Intelligent Light, the princely youth Intelligent Sky, the princely youth Intelligent Lightning,

the princely youth Mañjuśrī, the princely youth Durdharṣa, the princely youth Varuṇa, the princely youth Vimala, the bodhisattva great being Maitreya, and others. Each of these ten thousand bodhisattvas had achieved acceptance, retention, and absorption. {TK7} Each

possessed the wisdom that is unobscured by any phenomenon, had equal concern for all beings, had transcended all the domains of Māra, and had entered the domain of all the thus-gone ones. Each was knowledgeable, possessed great love and compassion, and was skilled in means.

1.­2 At the same time, there were two wandering mendicants13 in the city of Rājagṛha who were learned, lucid, and intelligent, had perfected the eighteen branches of knowledge, and had five hundred

servants. One was named Upatiṣya and the other Kaulita. These two were heads of their retinues and leaders of pupils. They made each other the promise that “whoever first attains the nectar14 shall let the other know.” {TK8}

1.­3 Early the next morning, Venerable Aśvajit donned his lower and upper Dharma robes. Carrying his alms bowl, he went to the city of Rājagṛha to collect alms. The wandering mendicant Upatiṣya happened to come across Venerable Aśvajit and saw that he had entered

the city of Rājagṛha to collect alms. He thought, “How is it that I have never before seen such beautiful deportment in any other mendicant, brahmin, or person as in this mendicant? [F.188.b] I shall go before him and ask, ‘Venerable One, who is your teacher? With whom did you go forth? Whose doctrine are you devoted to?’”

1.­4 So the wandering mendicant Upatiṣya went to where Venerable Aśvajit was and engaged in a good deal of friendly conversation. They then sat down to one side. Sitting there, the wandering mendicant Upatiṣya asked Venerable Aśvajit, “Venerable One, who is your teacher? With whom did you go forth? Whose15 doctrine are you devoted to?”

1.­5 Then Venerable Aśvajit answered the wandering mendicant Upatiṣya: {TK9}

“The son of the Śākyas has mastery over all disciplines and great austerities. Having crossed the ocean of saṃsāra he is now free, and so liberates others. Known as ‘Buddha,’ being unequaled in his capacity to awaken, he dries up the ocean of suffering, and now exists here in this world. I have taken refuge in this Immaculate One and am devoted to his Dharma.” {1.1}

1.­6 “What does your teacher preach? What does he teach?” asked Upatiṣya.

Venerable Aśvajit responded, “I will answer you. Venerable, listen well and bear what I say in mind. I will answer you.

1.­7 “The Guide professed how the world arises caused by action and afflictions, And he also professed the remedies for reversing such action and afflictions. This Lord of Orators taught from his own knowledge the supreme liberation, Where the sufferings of birth, aging, and decline are definitely not present.”16 {1.2} {TK10}

1.­8 When the wandering mendicant Upatiṣya heard this teaching, he purified the stainless and immaculate Dharma eye that sees phenomena. A state free from the afflictions arose, and he attained the fruit of stream entry. He then said:

1.­9 “The Buddha teaches the ambrosial Dharma, a treasure to hear, that is so difficult to find. It penetrates the truth, drying up the perpetual torrent of rebirth. It quells the suffering of all beings. This sublime path consists in the peerless cultivation of qualities of insight.” {1.3} [F.189.a]

1.­10 The wandering mendicant Upatiṣya then asked Venerable Aśvajit, “Venerable, where is the thus-gone, worthy, perfect Buddha right now?”

Venerable Aśvajit answered, {TK11} “Venerable, the Blessed One is now staying in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha. He is residing there with the great monastic saṅgha of one thousand monks who have gone forth and who used to have matted hair.”17

Upatiṣya said, “Once I have seen my best friend and disciples, I will vow to go forth before the Blessed One.”

1.­11 The wandering mendicant Upatiṣya then bowed his head to the feet of Venerable Aśvajit and circumambulated him three times. He once again departed and went to meet the wandering mendicant Kaulita. The wandering mendicant Kaulita saw the wandering mendicant

Upatiṣya coming from far off and exclaimed, “Venerable, given that your faculties look so clear, that your facial complexion looks so pure, and that the tone of your skin looks so light‍—Venerable, you must have found the nectar!”

“So it is, Venerable One!” Upatiṣya responded. “I have found the nectar! Therefore, Venerable, listen well and bear what I say in mind. I will tell you of what I have found.”

1.­12 The wandering mendicant Kaulita then rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. With palms together he bowed toward Upatiṣya and said: {TK12}

“Tell me of the path to peace and the end of anguish, Which swiftly takes one across the ocean of the three realms of existence While destroying the great enemy of the aggregates. I will then set forth on the path that eliminates further origination.” {1.4}

1.­13 The wandering mendicant Upatiṣya then said:

“The Guide professed how the world arises caused by action and afflictions, And he also professed the remedies for reversing such action and afflictions. This Lord of Orators taught from his own knowledge the supreme liberation wherein sufferings of birth, aging, and decline are definitely not present.” {1.5} [F.189.b] 1.­14

Kaulita responded:

“That sage teaches the immaculate and peaceful Dharma that serves to quell all suffering. It quells all afflictions, negative views, and faults, and it cuts through unknowing. He teaches that conditioned things are false and thus empty and deceptive. Hearing this brings one to peace, so please repeat these immaculate words that he spoke.” {1.6} {TK13} 1.­15

Upatiṣya said:

“The Guide professed how the world arises caused by action and afflictions, And he also professed the remedies for reversing such action and afflictions. This Lord of Orators taught from his own knowledge the supreme liberation Wherein sufferings of birth, aging, and decline are definitely not present.” {1.7}

1.­16 The wandering mendicant Kaulita then purified the stainless and immaculate Dharma eye that sees phenomena. As he was thus purified and his afflictions were eliminated, he attained the fruit of stream entry. Then he proclaimed:

1.­17 “This genuine conduct is a boat that liberates from, quells, and swiftly crosses the river. This supreme wisdom pacifies the three types of suffering and crosses over saṃsāra. If one realizes this, one will defeat the afflictions and aggregates and tame the māras. This emancipation clears away enemies and struggles and dries up the ocean of suffering.” {1.8}

1.­18 Kaulita asked, “Where is the thus-gone, worthy, perfect Buddha right now?”

“Venerable,” Upatiṣya answered, “I have heard that the Blessed One is now staying in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha, with a great saṅgha of monks and a great saṅgha of bodhisattvas. {TK14} What if we go forth in the presence of the Blessed One?”

“Venerable One,” replied Kaulita, “we should do so. With our followers in mind, let us go forth.”

The wandering mendicants Upatiṣya and Kaulita then went to their followers.

1.­19 Just then in the land of Aṅga-Magadha, Māra the evil one heard that the learned, well-spoken, eloquent, [F.190.a] and renowned good men Upatiṣya and Kaulita, along with their followers, were on their way to take ordination under the teachings of the monk Gautama. He thought, “Alas! If those two become students of the monk Gautama, they will empty my māra realm. So I must go there and dissuade those two good men from going forth. {K1}18 I must make them embrace the view of the evil one.”19

1.­20 At the same moment, Māra, the evil one, disappeared from his abode and took on the apparel, attributes, and behavior of Venerable Aśvajit. He stood in the road before the two good men, and declared:

1.­21 “What I said before about causation, using cause similes, is wrong.20 I said it in order to definitively test your way of thinking. All that I said before is nonsense, as there are no karmic causes. How could bad or good actions possibly produce results? {1.9} {K2}

1.­22 “You should promptly pursue sensual delights and seek amusements. There is no death, nor is there birth, suffering, aging, or the hereafter, {TK15} And there are no good or bad results generated by action, given that there are no causes or actions. The scion of the Śākyas teaches this for his own gain, so do not put your faith in him.” {1.10}

1.­23 Upatiṣya and Kaulita then thought, “It must be Māra, the evil one, who has approached us in order to dissuade us from entering the religious life.”

Upatiṣya turned around and addressed his followers. “Listen, my pupils, and remember the shortcomings of saṃsāra:

“The world is afflicted by old age and surrounded by death.21 To eliminate them both, you must fully embrace the wandering mendicant’s life.” {1.11} 1.­24

Kaulita, for his part, spoke to Māra:

“Known as the best, the Dharma captivates the minds of the wise and ends the three sufferings. There is no one anywhere who could shake us from this knowledge.22 We constantly exert ourselves [F.190.b] with the resolute intention to quell our craving. How could the words of a jackal in a lion’s guise sway our minds?” {1.12}

1.­25 Those gods who were able to behold truth hovered in the sky and {K3} applauded these two good men: “Good, good it is, O good men! This path whereby one leaves home to embrace the life of a wandering mendicant is eminent throughout the entire world. It quells all suffering. It is the path leading into the domain of all the thus-gone ones. {TK16} It has been explained and praised by all the blessed buddhas as the path that leads from home to the life of a wandering mendicant.”

1.­26 Māra, the evil one, unhappy, dejected, and sullen, disappeared then from that very spot.

The two wandering mendicants, Upatiṣya and Kaulita, directed their gaze at their followers and said, “You ought to know, pupils, that owing to the Thus-Gone One23 the two of us are setting forth into the wandering mendicant’s life in order to reach the far shore of the ocean of aging, sickness,24 and death. Any of you who do not wish to go forth in line with the teachings of the Blessed One should turn back here and now.”

1.­27 Then the five hundred pupils all said, “Whatever we know is through your authority. If the two of you are embracing the wandering mendicant’s life on account of someone great, we too shall become wandering mendicants on account of the same person.”

1.­28 The two wandering mendicants Upatiṣya and Kaulita, together with their retinue of five hundred,25 then set out to go forth under the Blessed One. Māra, the evil one, knew this, and so he conjured up a huge chasm outside of the great city of Rājagṛha one hundred leagues deep {K4} so that the two would be unable to go before Gautama the monk. The Blessed One, however, performed a miraculous feat whereby the wandering mendicants Upatiṣya and Kaulita did not see that great chasm [F.191.a] and could travel by the most direct route.

1.­29 Māra, the evil one, further conjured a mountain range in front of them‍—stable, solid, unbreakable, without valleys, singularly thick, hard, and26 one thousand leagues tall. {TK17} In addition, he conjured one thousand fierce lions, vicious and terrible, making a great din.27 But the two good men, thanks to the force of the Blessed One’s splendor and miraculous powers, did not see that mountain. Nor did they see the lions or hear their roaring. Instead, they arrived where the Blessed One was by the straightest possible route.

1.­30 The Blessed One, attended upon by a congregation of many hundreds28 of thousands of followers, was expounding the Dharma.29 “Look, O monks, at these two good men, surrounded by followers, who are the heads of their assembly!”

“We see them, O Blessed One,” they replied.

1.­31 The Blessed One foresaw, “Of these two good men who are here, along with their retinues, to enter the wandering mendicant’s life by my side, one will become the best of those endowed with insight among all the hearers, {K5} and the other will become the best of those endowed with miraculous powers.”

1.­32 One of the monks recited on that occasion the following stanza:

“These two learned men, along with their retinues, Are prophesied to be benefited by the best of men And to acquire miraculous powers and fearless insight.30 I welcome them both with a feeling of growing admiration.” {1.13}

1.­33 The monk then got up from his seat and, together with many other monks, householders, and wandering mendicants, welcomed the two good men and honored them. The two men, for their part, moved near to the Blessed One, bowed their heads to his feet, circumambulated him clockwise three times, and, standing before him, said, “Please allow us to go forth and bestow the monk’s ordination upon us. Close to you, [F.191.b] {TK18} let us practice celibacy.”

1.­34 “What are your names, O noble sons?” asked the Blessed One.

Upatiṣya replied, “I am the son of the brahmin Tiṣya, and so I am called Upatiṣya.31 My mother’s name is Śārikā. As I was born of her, my given name is Śāriputra.32 {K6} I already have my parents’ permission to go forth.”

1.­35 Kaulita replied, “My father’s name is Kauṇḍinya, and so I am called Kaulita. My mother’s name is Mudgalā, so the common name given to me is Maudgalyāyana. Some people know me as Kaulita, while others as Maudgalyāyana.33 I already have my parents’ permission to go forth.”

1.­36 “Śāriputra, Maudgalyāyana, and your retinues, you may live the holy life by my side,” said the Blessed One.

This is how they went forth and received their ordination as monks.34

1.­37 Not long after Śāriputra, Maudgalyāyana, and their retinues had gone forth, Māra, the evil one, assuming the form of Maheśvara, stood in front of the Blessed One and said:

1.­38 “Those who convey35 the meaning of systematic treatises and who have excelled in the fields of knowledge Will all bow to my feet, as I am their guide. You, Venerable Gautama, with your following of students, should promptly seek refuge in me today. I will teach you the wide and clear36 path to nirvāṇa.” {1.14}

1.­39 The Blessed One replied: {K7}

“Your path brings misfortune to beings and leads them to the ocean of suffering. My path dries up the ocean of suffering for both mobile and stationary beings.37 {TK19} What more then will you say, O arrogant and garrulous one with the voice of a jackal?38 You are exposed! It is not in your power to play Māra’s tricks on me again.” {1.15}

1.­40 Māra, the evil one, then disappeared in his form of Maheśvara, and again reappeared in front of the Blessed One in the guise of Brahmā, saying:

1.­41 “As you have crushed, by means of insight, action and afflictions, the sprouts of saṃsāra, Why, O Sage, do you still endure discomforts in this world for the sake of beings in this way? [F.192.a] Master, nowhere in this world is there a qualified recipient for what you offer. Why do you not hurry to enter nirvāṇa, leaving all ailments behind? Now is the time!” {1.16}

1.­42 The Blessed One replied:

“I can see peerless beings as numerous as the sand grains in the Gaṅgā Who require my guidance and will be liberated by me through compassion. {K8} If people, be they of middling, superior, or the least capability, definitely need to be liberated, Then why, O wicked one, do you give me the hypocritical advice that I should enter nirvāṇa?”39 {1.17} {TK20}

1.­43 Māra, the evil one, again became unhappy, dejected, and sullen. He vanished on the spot and went back to his abode. He sat there, sinking into despondency. Immediately, all the beings who inhabited Māra’s abode started asking one another, “What could be the reason that our great king just sits there, sinking into despondency? Nobody knows why.”

1.­44 Then the five hundred daughters of Māra, wearing clothes and adornments most pleasing to the mind, brought flower garlands and unguents capable of giving supreme pleasure. They played celestial instruments with the most captivating sounds that totally thrill the mind, danced, and sang songs. With sounds of a great celestial orchestra composed of five types of instruments that amuse and delight, they stood in front of the evil Māra. But he, the evil one, stretched forth his arms and cried out, “Stop this noise! Stop this noise!”

1.­45 At these words, the celestial nymphs fell silent for a moment, but then broke into song again, striking and strumming their instruments. At that, Māra, the evil one, once again threw up his arms and began to bellow. Seven times the nymphs began to sing, dance, and play instruments, in ways bound to give pleasure, and seven times Māra, the evil one, threw {K9} his arms in the air and hollered, “Stop this noise! Stop this noise!” Thus commanded, the nymphs fell silent. However, one nymph called Vidyudvalgusvarā bowed in the direction of the evil Māra and asked:

1.­46 “O Lord, have you just seen an omen portending your death? [F.192.b] Or has the world become engulfed in fire today?40 {TK21} Or have you discovered an enemy stronger than you in this world? Why are you so sad? Why won’t you have fun?”41 {1.18}

1.­47 Māra replied:

“I have a powerful enemy who has tamed his mind. On earth, the son of the Śākyas is trained to recognize magical tricks. If he is not brought to ruin, then, one way or another, He will empty my realm of desires.” {1.19}

1.­48 The nymphs inquired:

“Lord, by what means, power, valor, and courage Can he be brought to final and complete ruin, here on this day? {K10} Who could possess the power to dry up the ocean of craving

With its vast waters, the fetters of threefold existence?” {1.20} 1.­49 Māra replied:

“His lassos are generosity, yogic discipline, intention, compassion, and aspiration. His bow is armed with a supreme arrow aimed at the target of emptiness. He gives instructions on how to totally extinguish conditioned existence, Being predisposed to pacifying the pathways emerging from within saṃsāra.42 {1.21}

1.­50 “His pupils dwell in empty towns and villages, Deep in the forest, or in the mountain wilderness.43 With minds diligently engaged in meditation, they live in solitude And continually strive to eliminate their faults. {1.22} {TK22}

1.­51 “Two of them, Upatiṣya and Kaulita, trained by the Sage, Have for companions their own miraculous abilities, powers, and compassion. His Dharma, skillfully presented in ways suited to everybody in the threefold universe, Will certainly empty my desire realm.” {1.23}

1.­52 Having heard this description of the Blessed One’s virtues from the evil Māra, all of his five hundred daughters attained the bodhisattva absorption formless bolt of lightning. {K11} To offer worship to the Blessed One, they cast in his direction items such as celestial instruments, flowers, perfume,44 garlands, fragrant oils, adornments, and jewelry. They cast them in the direction of the Blessed One, by whose magical power these instruments [F.193.a] and so forth rained down onto Veṇuvana, and the daughters themselves, along with their retinues, could see it raining. Seeing that such rain was falling upon Veṇuvana, they were delighted and delighted even more.

1.­53 The monks, however, became suspicious and asked the Blessed One, “How is it, O Blessed One, that such a marvelous and extraordinary rain, never seen or heard before, is showering upon Śāriputra and Maudgalyāyana along with their retinues? What could be the cause of it? What is the occasion?”

1.­54 The Blessed One replied, “It is not by the will of these two noble sons that this great rain of flowers and so forth is falling. Rather, it was released from the abode of the evil Māra by his five hundred daughters along with their retinues, {TK23} in order to worship me. Soon they will come here and receive from me the prophecy regarding their attainment of the unsurpassed and perfect awakening.” {K12}

1.­55 The five hundred daughters of Māra, the evil one, heard the Blessed One’s discourse from his own mouth and were overjoyed.45 Through faith and intense joy, which they developed in his presence, they attained the absorption not losing the mind of awakening. Subsequently, right there in Māra’s abode, they each donned a robe of a single piece of material, and they placed their right knees on the ground, folded their hands, and, looking in the direction where the Blessed One was seated, said:

1.­56 “The river of craving of the entire world has completely dried up. As the single eye, seeing the world that has defective eyes,46 You are presently the savior of the world with its humans and gods. How, O sage, can we swiftly become buddhas in this world? {1.24}

1.­57 “You are worshiped by gods and humans, O Blessed One, as you proclaim the absolute truth. Through your magical power, may each of us leave behind vile womanhood And swiftly come into your presence, O high-minded one! Then, we shall listen to the teachings of the lord of sages. {1.25} [F.193.b]

1.­58 “You, O Blessed One, are a proponent of no-self who beholds the absolute truth. You are a lamp of immaculate speech who upholds the jewel of the limbs of awakening.47 Having defeated the forces of Māra, you are without equal. {K13} Please prophesy now our swift and collective attainment of buddhahood.” {1.26}

1.­59 The daughters then rose from their seats and, in one voice, said this to Māra, the evil one: {TK24}

“How could you, O ill-willed one, be so wicked minded in the presence of the Blessed One, Having yourself attained only a fickle and worthless glory? Every living body is attended upon by the suffering of birth and so forth. Tainted by pride, you will fall into a terrible state of existence. {1.27}

1.­60 “Therefore, have faith in the Victorious One, abandon your anger, And pull yourself out of the mire of pride, the fault of saṃsāra. He knows the nature of all beings. Come, let us promptly go to the compassionate one and follow his way.”48 {1.28}

1.­61 But the evil Māra, his mind absolutely corrupted, thought this: “I must now think of such force, within the power of Māra, that these five hundred along with their retinues49 will each be snared and bound with five fetters and turned back at this very point, not being able to proceed any further.”

1.­62 However, Māra was unable to bind them. Why was that? Because these five hundred with their retinues50 had been blessed by the Thus-Gone One. He was unable to stop them, and the five hundred, along with their retinues, went before Māra, the evil one, {K14} who became even more enraged.51 He thought, “I must now think of such force, within the power of Māra, {TK25} that this entire area becomes covered in thick black clouds and pummeled by violent gusts of wind, so that they get lost wandering in all directions with their retinues and, unable to see the monk Gautama, will return to my abode.”

1.­63 However, because of the power of the Buddha’s blessing, he was unable to raise sufficient wind to stir even a single hair tip, not to mention anything more. The evil Māra then became even more unhappy, dejected, and sullen. Crying, he bellowed in a forceful voice [F.194.a] to the hosts of his sons along with their retinues, engulfing the entire abode of Māra with these words:

1.­64 “Come here, dear children, along with your retinues! We are being banished from our domains and deprived of our strength and magical powers. Born in this world, with a nature like a [[Wikipedia:poisonous |poisonous ]] tree, The son of the Śākyas is a sweet-talking deceiver.” {1.29} 1.­65 At these words, all of Māra’s daughters and servant girls, as well as all {K15} his sons with their retinues, {TK26} making haste, swiftly approached and stood in front of Māra, the evil one. There was in that gathering a son by the name Jayamati. With folded hands he inquired:

1.­66 “Why are you so sad, with your mind so dejected and infuriated? There is no fire here, like at the end of an eon, nor are you passing from here. You have no enemy that is rising to power. Why are you so confused? Why are you so preoccupied about someone else?” {1.30}

1.­67 Māra replied:

“Don’t you see the son of the Śākyas sitting in the shade of the commoners’52 tree? Then why do you say here in front of me that I have no powerful enemy? That powerful rogue has misled everybody in various ways. Because of that we and our sons and legions53 are scorched by fire with flaming tongues.54 {1.31}

1.­68 “The most prominent people of this world, whose fame and glory are widely celebrated, Learned people who study and excel in sciences, poetry, and composition, {TK27} Have readily taken refuge55 in the son of the Śākyas, pulled in by the Dharma hook he casts.56 Thus this enemy of mine, attractive in body but wicked in mind, has gained in prominence. {1.32}

{K16} 1.­69 “Even my beloved retinue, having heartlessly abandoned me After being entrusted to me,57 have now taken refuge in that monk. That rogue will empty the entire threefold universe with his magic58 If we don’t reduce him to ashes here and now by using force and acting quickly.” {1.33}

1.­70 All the sons of Māra with their numerous retinues folded their hands and promised, “We will do it. What we can do is put on a display of our magical powers, strength, dominion, [F.194.b] authority, and miracles. If we are able to turn the son of the Śākyas to ashes, that’s good. If we are unable to, we shall take refuge in him. You yourself, O Father, have witnessed that we, surrounded by our huge army, have previously been defeated by the son of the Śākyas acting alone, without a companion, using merely his magical powers. What then can we expect if he is surrounded by his followers?”

1.­71 Māra, the evil one, replied, “You should go anyway, my good sons! If you manage to kill that monk Gautama, come back again. If you can’t manage this, you should still return, as we will have to defend our abode.” {TK28}

1.­72 Then Māra’s twelve trillion attendants, {K17} in a formation stretching upward for more than three hundred and twenty leagues and spreading over an area of thousands of leagues, displayed the magical power and speed of Māra’s army. They filled the entire space over the [[four

continents]] with thick black clouds and struck the king of mountains, Sumeru, with their hands, releasing black tornadoes and lightning bolts and making all the four continents shake violently.59 They uttered the most terrifying cries. Subsequently, the nāgas, great

nāgas, yakṣas, and great yakṣas assembled in the sky when they witnessed that the entire great earth with its rocks, mountains, and mountain ranges‍—including even Sumeru, the king of mountains‍—was quaking, and that the lakes, great lakes, rivers great and small, and the great oceans

were churning. The great assembly of Māra’s followers stood on top of Mount Sumeru, conjured up rain pellets one league in size,60 and released them onto the country of Aṅga-Magadha. They also

conjured up and released a great rain of swords, clubs, stones, lances, javelins, razor blades, razors mounted on objects, razor-like objects, adzes mounted on objects, adze blades, and terrible wheels armed with teeth‍—a downpour of solid, hard, rough objects.61

1.­73 At this time, the Blessed One entered the absorption grinding the hosts of Māra. Through [F.195.a] its blessing power the whole rain of stones and weapons {TK29} turned into a rain of celestial flowers, such as lotuses and water lilies in white, red, and blue

varieties and flowers of the coral tree and the great coral tree.62 63{K18} He also transformed through his blessing all the different yells and noises into melodious sounds,

the sounds of the Buddha, the Dharma, the Saṅgha, the perfections, the superknowledges, the state of not turning back, consecration, victory over the four māras,

going to the seat of awakening, . . .64 the state of clinging to existence, and the state without clinging. All the wind, darkness, and dust settled down. All the grasses, bushes, herbs, trees, soil, rocks, and mountains‍—whatever there were in the four continents‍—turned into the seven precious gems by the power of his blessing.

1.­74 The Blessed One, endowed with an uṣṇīṣa that is not fully visible,65 extended his control by means of his body as far as the realm of Brahmā. From each of the Blessed One’s major marks a

light issued forth of such a kind that the world spheres of the great trichiliocosm became clearly and distinctly visible, illuminated by their great radiance. And whatever gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas,

piśācas, kumbhāṇḍas, humans, nonhuman beings, animals, {TK30} and denizens of the hells and the realms of Yama there were in the great trichiliocosm, all were able to see the Blessed One. Many hundreds of thousands of gods, nāgas, yakṣas, and human and

nonhuman beings66 arrayed in the sky threw flowers, circumambulated the Blessed One clockwise, praised him, and bowed to him.67 Many hundreds of thousands of millions of hell beings, [F.195.b] animals, and denizens of Yama’s realms attained recollection.

Recollecting the roots of virtue planted in former lives, they chanted, “Homage to the Buddha!” {K19} Having died and transmigrated from the lower realms, they were reborn as gods.

1.­75 Twenty-two hundred thousand68 of the soldiers of Māra, along with their numerous retinues, witnessed this display of miracles by the Blessed One and developed deep faith in his presence.69 They approached him accompanied by the five hundred daughters of Māra. Together they bowed their heads to the Blessed One’s feet and with folded hands uttered these stanzas for him:

1.­76
“O you with a pure and supremely beautiful form,
You are an ocean of wisdom, you are like a golden Mount Sumeru!
Your shining fame spreads throughout the world.
To you, our protector, we go for refuge. {1.34}
1.­77

“For those who have lost the way and whose eyes are closed,
You brightly shine your guiding light, like the sun in this world.
You are a unique kinsman, an unconquerable supporter of life.
To you, our leader, we go for refuge. {1.35} {TK31}
1.­78

“You have auspiciously gathered the accumulations and are a treasury rich with wisdom.
Having the nature of space, your mind is originally free.
Your heart is filled with compassion, and your lovely speech captivates the mind.
To you, who accomplishes all purposes,70 we go for refuge. {1.36}
1.­79

“You deliver beings from the wasteland of saṃsāra,
Showing them the causes and results of accumulated action.71 {K20}
Knowing the supreme method, you live the life of loving kindness.
To you, who lives the life of compassion, we go for refuge. {1.37}
1.­80

“In this existence, illusory as the moon reflected in water,
With your senses unattached to objects,
You destroy, O protector of the world, the disease of ignorance.72
To you, the king of physicians, we go for refuge. {1.38}
1.­81

“You serve as a bridge, saving beings from the midst of the four rivers
By means of the seven spiritual treasures practiced by the noble ones.
You show the right path, O kinsman of the world!
We worship you, the compassionate one in this world. {1.39}
1.­82

“As we were nasty to you, a being of superior intelligence,
We now ask your forgiveness.
Receiving such insults like a hero, O protector,
You are a unique kinsman, the best in the world. {1.40}
1.­83

“Having now repelled the faction of Māra, [F.196.a]
We give rise to the supreme mind of awakening.73
We invite all beings, as we pledge {K21}
To attain supreme awakening for their sake. {1.41} {TK32}
1.­84

“Please teach us the noble conduct
Whereby we can practice the perfections,
Since beings attain awakening when endowed
With qualities taught by none other. {1.42}
1.­85

“May the flowers that we cast forth remain, as parasols,
Above the heads of the best among the two-legged creatures
In the buddha fields in all directions,
So that these fields may be sources of pleasure in all seasons.”74 {1.43}
1.­86


All the sons and daughters of Māra, together with their numerous retinues, then sprinkled flowers over the Blessed One. Through the Blessed One’s magical power, however, the scattered flowers turned into many thousands of millions of billions of flower parasols, exceeding in number even the sand grains in the Gaṅgā. The flower parasols remained in midair above the crowns of the heads of all the living buddhas75 in the ten directions.

1.­87 The daughters of Māra with their retinues beheld {K22} these flower parasols positioned above the crowns of the heads of the living blessed buddhas, who were expounding the Dharma, surrounded by their followers, in innumerable and infinitely vast buddha fields in every direction. They were all sitting down, resplendent with light. They all had the same color, attributes, form, and appearance. {TK33} The only differences that the daughters could see were among the individual lion thrones of these blessed buddhas, their retinues, and the marvelous characteristics of their individual buddha fields. They also heard the stanzas recited by the blessed buddhas to the sound of lutes.76

1.­88 And so this retinue of Māra, having seen such a miraculous display through the power of the Blessed One, developed strong faith.77 [F.196.b] They bowed their heads to his feet and sat down in front of him to listen to the Dharma.

1.­89 However, from among Māra’s sons, along with their retinues, ten trillion78 returned back to Māra’s abode and relayed to Māra, the evil one, this detailed account: “We weren’t able to harm even a single pore of the skin of that monk Gautama, let alone kill him.79 And furthermore, twenty thousand of your children have taken refuge with him and are now sitting in front of him to hear the Dharma.”

1.­90 The evil Māra, enraged, unhappy, dejected, and even more sullen, lamented:

“My good fortune has left me and will not return Until we bring ruin upon this son of the Śākyas. {K23} Silent we stand with this sole problem in our minds: ‘How can we kill the son of the Śākyas?’ ” {1.44} 1.­91

Then Māra, the evil one, sat down, sinking into despondency.

1.­92 Here ends the first chapter, “The Intimidation of Māra,” from the Mahāyāna sūtra [called] “Ratnaketu.” {K24} {TK34} [B2]

CHAPTER 2

2.­1 The daughters and sons of Māra, accompanied by their retinues, said to the Blessed One, “The extent to which the Thus-Gone One is endowed with means and wisdom is incredible! We seek, O Blessed One, the same sort of Dharma vehicle, wisdom, magical powers, compassion, means, and eloquence. What are the qualities, O Blessed One, that a person should have in order to not fall into the hands of evil companions, but instead swiftly realize unsurpassed and perfect awakening?”

2.­2 “O noble sons and daughters,”80 replied the Blessed One, “should any person in this world be endowed with four qualities, they will not fall into the hands of evil companions, but instead swiftly realize unsurpassed and perfect awakening. What are these four?

2.­3 1. “My friends, a noble son or daughter must not be attached to any phenomenon. They must never grasp, hold on to, [F.197.a] dwell upon, conceptualize, or falsely identify any phenomenon, so that when they are training in the perfection of generosity, they neither reject nor grasp at the fruit of generosity, hold on to it, dwell upon it, conceptualize it, nor falsely identify it.81 [And so this continues] up to not conceptualizing or falsely identifying when practicing the perfection of insight.82

2.­4 2. “Another quality, my friends, {TK35} is that a noble son or daughter must not profess the independent existence of beings, the vital principle, an individual soul, {K25} or personhood,83 must not be attached in their minds . . .84 and must not conceptualize or falsely identify the realm of beings.85

2.­5 3. “Another quality, my friends, is that a noble son or daughter must not be attached to . . .86 and must not conceptualize or falsely identify forms, sounds, smells, flavors, or tactile perceptions.

2.­6 4. “Another quality, my friends, is that a noble son or daughter must not be attached to . . .87 and must not conceptualize or falsely identify the arising of the body based on the ripening of results dependent on causes, which happens throughout the three times and the threefold universe wherever there are the aggregates and the organs and objects of the senses.88

2.­7 “And why is that? It is because omniscient wisdom, devoid of all dualistic concepts and speculation with regard to the domain of conduct, is developed by means of the yoga of non-observation. Neither phenomena

nor omniscience, my friends, have any existence as separate entities. They make no sound, are signless, are not imperishable, are wishless, are not subject to arising or cessation, and have no characteristics. They are unobstructed, imperceptible, and cannot be shown. They are void,89 without self, and without

characteristics.90 They are momentary, calm, neither dark nor light, and without location, and they are neither sense objects nor faculties. They are neither friendly nor hostile,91 are inconceivable, and cannot be taken away. They are free from selfishness {TK36} or mental elaboration, are stainless, [F.197.b] and

have no component parts. They are not anything in particular, not agents, devoid of sensations, and without support. They are ungraspable, cannot be cognized, do not appear discretely, and are not momentary. Omniscience, my friends, is sky-like and empty. Being emptiness, it should be engaged in by applying nonperception, nondwelling, nonattachment, nonconceptuality, and nonspeculation. {K26}

2.­8 “Endowed with these four qualities, my friends, a person will not fall into the hands of evil companions but instead swiftly realize unsurpassed and perfect awakening. Anyone who seeks omniscient wisdom by

treating sense objects as specifically located and characterized by being objects of attachment becomes bogged down in duality. A mind bogged down in duality is conceptual and contradicts omniscience. What is this duality?

“When one dwells upon the aggregates, elements, and sense bases, by analyzing them according to their characteristics and becoming attached to them, this is duality and it runs counter to omniscience.

2.­9 “Duality is conceptualizing the nexus of one’s conduct and its fruits. Duality is conceptualizing the nexus of appropriation, becoming, and birth92 of beings. Duality is conceptualizing the nexus of instruction,

elucidation, discourse, terminology, and language. Duality is conceptualizing the nexus of knowledge consisting in eternalistic and nihilistic views, and subjects of knowledge. Duality is conceptualizing the

nexus of notions that postulate a being, a vital principle, an individual soul, a person, an agent, or an instigator of action. Also, if somebody dwells upon and conceptualizes the nexus of this shore and the other,93 {TK37} and of thoughts and delimitations, this is duality.

2.­10 “My friends, if any person who seeks omniscience dwells upon, conceptualizes, speculates about, or gets attached to the analysis of the arising and cessation of the thoughts ‘I’ and ‘my’ throughout the three times, [F.198.a] this is duality pertaining to omniscience.

“It is as if somebody {K27} would get hold of soil when they need fire, would get hold of fire when in need of drink, would get hold of a stone when in need of food, would get hold of garments when in need of flowers, would get hold of a corpse when in need of perfume, would get hold of rocks94 when in need of

clothes, and would get hold of space when in need of scented oils. In this way, my friends, if anybody seeks omniscient wisdom while steeped in duality arising through the analysis of and attachment to the mastery of conduct, their endeavors will be fruitless.”

2.­11 There was, seated among this assembly, a bodhisattva by the name Dhāraṇamati. Folding his hands in the direction of the Blessed One, he bowed and asked, “Is it possible to realize that which is inexpressible?”

2.­12 “Only one who knows the inexpressible is realized,” said the Blessed One. “Therefore, O noble son, I will ask you something. Answer according to your degree of acceptance. If you are able to explain this, please do. Is there a substance, characteristic, or entity that is called ‘omniscience’?”

2.­13 “If I were to say that there is,” replied Dhāraṇamati, “this would be an eternalist view. If I were to say that there isn’t, this would be a nihilist view. In the middle way nothing can be apprehended: omniscience neither exists nor does not exist. Perfect realization is the understanding of the nature that is unobstructed, unarisen, {TK38} unceasing, immeasurable, incalculable, without darkness,95 and without light.”

2.­14 “Perfect awakening, O Blessed One,” said the bodhisattva Vidyunmati, “is the ability to gain realization where there is neither coming nor going.” [F.198.b]

“Perfect awakening, O Blessed One,” said the bodhisattva Vairocana, “is the state that is characterized neither by attainment nor nonattainment. It is not an intuitive grasp or an intuitive perception, nor is it tranquility or complete tranquility. Neither is it the three times, {K28} the three vehicles, aspiration, civility, or conceitedness.”

2.­15 “Perfect awakening, O Blessed One,” said Dhāraṇamati, “is the state where one does not conceptualize or speculate about the threefold universe, the three fetters, the three types of knowledge, the three vehicles, the five aggregates, the elements, or the sense bases. It is a state where there is no increase or decrease and that is not subject to deterioration.”96

2.­16 “Perfect awakening,” said the bodhisattva Vajramati, “is the state where one does not conceptualize, speculate about, or defer to the teachings, whether those of ordinary people, the noble ones, the students, the adepts,97 the hearers, or those of the solitary buddhas.”

“Perfect awakening,” said the bodhisattva Dṛḍhamati, “is the state where, in the mode of disengagement, {TK39} one does not analyze98 suchness.”

2.­17 “Perfect awakening,” said the bodhisattva Ratnapāṇi, “is the state where, for the sake of accomplishing or realizing the unborn characteristic of all phenomena, one does not conceptualize.”

“Perfect awakening,” said the bodhisattva Acintyamati, “is the state where one does not try to apprehend, through mental analysis, the two minds‍—the one that ponders the threefold universe and the one that ponders the analyzing mind.”99

2.­18 “Perfect awakening,” said the bodhisattva Arivijaya, [F.199.a] “is the state where one does not cling to, does not become seduced by, {K29} indifferent to, angry at, desirous of, or deluded by, and does not grasp at or reject any phenomenon.”

“Perfect awakening,” said the bodhisattva Padmagarbha, “is the state where one is not attached to either virtue or vice and, through entering profound acceptance, does not conceptualize ‘I’ or ‘my.’ ”

2.­19 “Perfect awakening,” said the princely youth Candraprabha, “is the state where one realizes all phenomena to be the same as the reflection of the moon in water and perceives the nature of phenomena as neither increasing nor decreasing.”

“Perfect awakening,” said the princely youth Khagamati, {TK40} “is when there is no darkness, light, arising, decay, increase, or decrease within mind and mental states.”

2.­20 “Perfect awakening,” said the bodhisattva Maitreya, “is the state where one neither apprehends nor attempts to become equal to the Brahmās that abide in the three realms of existence, wherever or whether they abide.”100

“Perfect awakening,” said the bodhisattva Akṣayamati, “is the state where, by purifying the three spheres, one cultivates the perfections while knowing that there is no reality to them, and one is therefore neither attracted to nor indifferent to them.”

2.­21 “Perfect awakening, O Blessed One,” said the princely youth Mañjuśrī, “is the state where one is neither attracted to nor indifferent to phenomena and knows the profound doctrine of the Dharma. One neither exerts oneself nor remains inert with regard to that which one cognizes. Nor does one accept or reject it. One

does not accumulate, {K30} lose, generate knowledge of, relinquish, destroy, diminish, or increase any phenomena. By not conceptualizing things, [F.199.b] one stops the afflictions. It is by this single principle that one realizes omniscient wisdom.”

2.­22 The bodhisattva Kautūhalika then asked, “How, O Mañjuśrī, should one apply the practices whereby one actualizes this single principle and {TK41} subsequently acquires omniscient wisdom by cultivating profound emptiness?”101

Mañjuśrī replied, “The following, noble children, are twenty methods for attaining omniscient wisdom.

2.­23 “One should (1) abandon wrong views and adopt right views, (2) adopt honesty and sincerity, (3) respect the teacher without being tainted by negativity, (4) be receptive to good advice, (5) adopt right livelihood, (6) cast off the fetters that bind one to saṃsāra, (7) have the same anger-free compassion for all beings,

(8) take up the threefold restraint, (9) sincerely adopt undeceptive wholesome mental states, (10) avoid what is not peaceful, (11) guard the sacred Dharma, (12) never abandon any sentient being, (13) renounce all wealth, (14) give strength to the weak, (15) offer refuge and fearlessness to the frightened, (16)

establish those who follow the wrong path in good behavior, (17) be gentle and patient, (18) adopt all the characteristics that curb grasping, {TK42} (19) avoid the accumulation of any impurities {K31} and darkness,102 and (20) give up the expectation of the personal ripening of any fruits that have been dedicated. [F.200.a]

2.­24 “Omniscient wisdom is applied through fathoming the knowledge of the nature of the divisions of all letters, languages, sounds, speech, and descriptive words. One has mastered the method of omniscience when one gains knowledge through fathoming the nature of the doctrine of all the thus-gone ones103 and of other

religious doctrines; the nature of all conduct; the nature of applying all the merit and the perfection of insight; the nature of clinging, arising, and cessation; and the nature of the three emancipations, the abodes, the causes, action, and all phenomena.”

2.­25 “It is so, Mañjuśrī!” exclaimed the bodhisattva Kautūhalika. “When one fully understands this profound Dharma principle, one does not see anyone who teaches the Dharma, anywhere it is taught, any meanings, words, and letters by means of which it is taught, or any Dharma that is taught. Nor does one consider which Dharma one should abandon, which to practice, or which to understand thoroughly. The one who can fathom the true nature of things as being inexpressible will realize omniscient wisdom.”

2.­26 “Good! Good it is, O noble son!” said the Blessed One. “You have eloquently shown that the attainment of omniscient wisdom can only happen through this single principle. {TK43} Why is that? It is because all phenomena, when they are not mere imputations, have an ultimate reality of neither arising nor decaying.

Their ultimate reality is the nonarising of either ignorance or nirvāṇa and the nonarising of either space or nirvāṇa.104 Ultimately all phenomena are inexpressible. The same is true for all beings. {K32} Ultimately all phenomena are insubstantial and all are explained in terms of things coming together.

Ultimately the three times,105 the threefold universe, and all the aggregates are [F.200.b] nothing whatsoever. Ultimately, the three formations are empty. In their ultimate reality, the congeries of

phenomena, ripening fruits of actions, accumulations, and dissolutions are insubstantial.106 Bodhisattva great beings attain omniscience when they are fully endowed with the understanding that all phenomena are ultimately empty and their meaning is inexpressible.”107

2.­27 At this time, while this explanatory discourse on acquiring omniscient wisdom was being presented, Māra’s twenty thousand daughters and sons, along with their retinues, gained acceptance that phenomena are unborn.

Accordingly, having renounced their gross physical forms, they attained mental bodies. Another twenty-eight thousand beings also gained acceptance that phenomena are unborn. Eighteen trillion108 gods and humans of many different types obtained the bodhisattva’s acceptance, {TK44} absorption, and various dhāraṇīs.

2.­28 Subsequently, these twenty thousand bodhisattva great beings,109 who gained acceptance that phenomena are unborn, sprinkled celestial flowers toward and upon the Blessed One and, bowing their heads to his feet, said, “You see, O Blessed One, how beings attach no importance to the roots of virtue that lead to the accumulation of merit because of associating with nonvirtuous companions.” {K33}

2.­29 “This indeed ought to be understood as the karmic precondition,” the Blessed One agreed. And in order to remove the doubts of these astonished beings, he shared the following episode from one of his previous lives:

2.­30 “In the distant past, O noble children, many immeasurable eons ago, in this world sphere consisting of the four continents, during the great eon called Glorious, when people lived sixty-eight thousand years, there

was a thus-gone one by the name Splendorous with the Gentle Glow of Light and Fragrance. He was a blessed buddha who was learned and virtuous, a blissful one, a knower of the world, an unsurpassed being, a

charioteer [F.201.a] who guides beings, and a teacher of gods and humans. In the world of that time, afflicted with the five degenerations, he taught to a fourfold assembly the Dharma that comprises the three vehicles. {K34}

2.­31 “At that time there also lived a king by the name Utpalavaktra, a universal monarch ruling over the four continents. On one occasion, accompanied by his harem110 and army, he came to the place where the thus-gone Splendorous with the Gentle Glow of Light and Fragrance stayed. {TK45} Having bowed his head to the feet of

the Blessed One, he besprinkled him with flowers and worshiped him further with the sounds of various instruments, fragrances, and incense. He circumambulated him clockwise thrice, bowed his head to the feet of the assembly of his monks, and praised the Blessed One with these two stanzas:

2.­32 “ ‘O remover of many faults, you are praised By the exceedingly virtuous gods, nāgas, and others! O benefactor of beings with the aid of the seven spiritual treasures, Please explain how one attains a subtle mind!111 {2.1} {K35}

2.­33 “ ‘O remover of the world’s darkness and bringer of the light of peace, Destroyer of transmigration and birth, and pacifier of the suffering of death,112 You who turn beings back from the path of the less fortunate realms, Please explain how to be released in this world from Māra’s ways!’ {2.2}

2.­34 “In reply, O noble children, the thus-gone Splendorous with the Gentle Glow of Light and Fragrance said this to King Utpalavaktra:

“ ‘A person becomes a bodhisattva with a subtle mind113 when endowed with three qualities. What are these three? (1) Out of a pure motivation, one feels compassion for all beings. (2) Like a mother, one strives to remove their suffering. (3) One equally views all phenomena as being without self, the vital principle, or individuality and as being nondifferentiable and uncaused.114 Endowed with these three qualities, a good person will become a bodhisattva with a subtle mind.115

2.­35 “ ‘When endowed with another three qualities, O King, [F.201.b] one will not become trapped in the snares of Māra.116 {TK46} What are these three? {K36} (1) One does not get angry with any sentient being and does not look for an opportunity to attack. (2) One sees all beings as equally worthy of generosity. (3) One

examines all phenomena according to the single principle,117 and consequently views them as being the same as space‍—unfabricated, nondifferentiable, unborn, nonarising, and unceasing‍—and realizes them, without apprehending them, to be just like space in being devoid of any characteristics of substantiality. With these three qualities, O King, a good person will not get entrapped in the snares of Māra and will be released from his ways.’

2.­36 “Now the chief queen of King Utpalavaktra, Surasundarī by name, served by a retinue of eighty-four thousand women, approached the blessed, thus-gone Splendorous with the Gentle Glow of Light and Fragrance and, sprinkling him with various flowers, uttered the following stanzas:

2.­37 “ ‘O unequaled one, remover of darkness endowed with unique qualities, Destroyer of transmigration!118 Please explain how a young woman may, In this world, become a man, once purged of her less fortunate birth. O bringer of sublime benefits, gentle and disciplined in mind! {2.3}

2.­38 “ ‘O blissful one who follows the highest course! He who pacifies and delights, {K37} Blessed One! How does a young woman give up her inferior birth and become a man in this world?119 Please explain this, O gentle and disciplined one who benefits others. Remove my mental darkness, right here and now.120 {2.4} {TK47}

2.­39 “ ‘O monk, unequaled in this world, Supreme receptacle of many renowned qualities, mindfulness, and discipline, Promptly explain, O dispeller of darkness, the way in this world Whereby I could obtain a male birth‍—the elixir of happy migrations.’ {2.5}

2.­40 “Thus addressed, O noble children,121 the thus-gone Splendorous with the Gentle Glow of Light and Fragrance addressed Surasundarī, the chief queen:

“ ‘There is, O sister, a method whereby a woman may easily change her female sex. Her previously acquired female sex [F.202.a] will promptly disappear without a trace, and until the final nirvāṇa, she will not obtain a female form again, unless she aspires otherwise. So, sister, what is this method through which a

woman may swiftly become a man and that causes her female sex to promptly disappear? For this, O sister, there is a dhāraṇī called Ratnaketu. It has great magical power,122 is highly beneficial, and is very powerful. It completely dispels the condition of being a woman and removes, without residue, all depravities of the body, speech, and mind that ripen as suffering.

2.­41 “ ‘Through merely hearing this dhāraṇī, the state of being a woman will disappear without leaving a trace. The female sex organs will disappear and male ones will appear. {TK48} Also, the resulting male body will

be beautiful in form {K38} and complete in every limb. He will be honest, skilled in subtle wisdom, and able to accomplish his tasks, whether they are physical, verbal, or mental. He will follow the right conduct and will defeat all his enemies. And whatever fruits of bad actions may have been ripened for him

and would be experienced as suffering with respect to the body, speech, or mind, whether in this or future lives, all of them will be dispelled, unless he has committed any of the five acts of immediate retribution, opposed the sacred Dharma, or reviled a noble one. However, the female sex of such evildoers

would disappear, too. With regard to the residual womanhood that has persisted throughout consecutive lives, reactivated by its latent seeds that ripen to be experienced as suffering‍—womanhood resulting from the physical, verbal, and mental depravities and arising out of the karmic obscurations thus acquired‍—even if this residual womanhood were as big as Mount Sumeru, it would all dissipate completely. Why is this?

2.­42 “ ‘It is because this dhāraṇī, Ratnaketu by name, has been taught and blessed by all the thus-gone, worthy, perfect [F.202.b] buddhas of bygone times, thus bringing mutual joy to them and the reciters. It has been praised, extolled, and described in superlative terms as the means for eliminating action that would ripen as the suffering of beings, {K39} and for increasing their roots of virtue.

2.­43 “ ‘Whatever thus-gone, worthy, perfect buddhas there are presently in the ten directions, dwelling in their respective buddha fields, all of them teach this Ratnaketu dhāraṇī while recommending it as the means for eliminating bad action and increasing the roots of virtue of the beings in their buddha fields. And

whatever thus-gone, worthy, perfect buddhas will exist in the future in the ten directions, {TK49} in their respective places they also will teach this Ratnaketu dhāraṇī while recommending it as the means for

eliminating action that would ripen for beings as suffering, and of increasing their roots of virtue. I also will presently teach the Ratnaketu dhāraṇī. Rejoicing in its being taught by the thus-gone ones arisen in the ten directions, I will praise and extol this dhāraṇī.

2.­44 “ ‘O sister, if any head-anointed kṣatriya king who has achieved power and dominion writes the Ratnaketu dhāraṇī and upholds it, stanzas of praise sung for such a king will spread far and wide throughout the ten directions, filling everywhere up to the realm of form with words of praise. Many thousands of millions of billions of gods, nāgas, yakṣas, and gandharvas123 will form a chain behind this kṣatriya king,124 standing abreast in order to guard and protect him. All the depravities, quarrels, {K40} famine, disease, [F.203.a]

invasions by foreign powers, untimely storms, torrential rains, and afflictions of heat and cold will completely cease in his kingdom. All the evil yakṣas, rākṣasas, lions, buffaloes, elephants, and wolves will become harmless. All the unpleasant problems experienced when coming into contact with poisonous,

sharp, bitter, pungent, or tasteless {TK50} substances, or the pain felt when touching rough objects, will completely cease. All wealth, on the other hand, will increase, and all crops, medicinal herbs, forest trees, fruits, and flowers will grow in abundance and thrive, succulent and delicious in taste.

2.­45 “ ‘And if this head-anointed kṣatriya king should hoist a volume containing the Ratnaketu dhāraṇī on top of a banner when engaged in battle, he will defeat the hostile army. If two head-anointed kṣatriya kings should hoist a volume containing the Ratnaketu dhāraṇī on top of a banner when engaged in mutual war, they will come to a mutually satisfying settlement. Thus, the Ratnaketu dhāraṇī brings many benefits and advantages.

2.­46 “ ‘If there is any village, town, or marketplace in which untimely death or harm breaks out for humans, nonhuman beings,125 or animals, a volume containing the Ratnaketu dhāraṇī should be brought there and

worshiped with many offerings. When it is brought, a celibate ascetic who has bathed, dried his body, and put on new garments should sit on a lion throne126 adorned with various flowers, censed with fragrant incense, and covered in foodstuffs of many tastes, and he should read the text aloud.

2.­47 “ ‘Consequently, all the killing and untimely death will cease, and {K41} the bad omens that bring on fear and goosebumps will disappear. If any woman wishes to give birth to a son, she should commission a celibate

ascetic, bathed {TK51} and dressed in clean garments, to worship this text with flowers, fragrances, [F.203.b] garlands, and scented oils, while himself sitting on a throne127 that is adorned with various flowers, censed with fragrant incense, and covered in foodstuffs of many tastes. She should have him read

the Ratnaketu dhāraṇī aloud. She will give birth to a son, and her present life will be the last one as a woman until she has attained final nirvāṇa, unless she herself wishes this to be otherwise for the sake of

bringing sentient beings to maturity.128 O sister, even by just hearing the words of the Ratnaketu dhāraṇī recited once, anyone, even deer or birds, will never again turn back from unsurpassed and perfect awakening.’ ”

2.­48 Then the blessed, thus-gone Śākyamuni said, “O noble children, when the big toe of thus-gone Splendorous with the Gentle Glow of Light and Fragrance’s [F.204.a] right foot touched the ground, the earth trembled six times.”

2.­49 As he said this, the thus-gone Śākyamuni blessed the earth in this buddha field so that it likewise trembled six times. Countless gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, humans, and nonhuman beings were terrified. The buddha field of the Sahā world

was totally pervaded with a great light. It became as even as the palm of the hand, and the mountains, forests, walls, {TK52} Mount Sumeru, the world perimeter, and the great world perimeters all disappeared. The gods, nāgas, and yakṣas were also terrified by the trembling of the earth and the flash of light.

Through the power of the Blessed One, looking into the four directions they noticed the Blessed One, the sage of the Śākyas, at about the distance of an arrow shot. They were astonished, and gazed upon the Thus-Gone One, the sage of the Śākyas, with their palms joined together. The thus-gone Śākyamuni then recited the Ratnaketu dhāraṇī:129

2.­50 130jaloke jaloke moke jali jala jalini jalavrate jahile vara­puruṣa­lakṣaṇa­samāruhya amame vamame vamame navame mahāse jahame jahame jahame jahame varame varame vavave vavave vahave vaṅgave vajave vāra vāraśe

{TK53} jala­mekha parakha ala jahili jana tule jana tubhukhe vahara vahara siṃha vrate nana tilā nana tina dālā sūrya­vihaga candravihaga cakṣu rajyati śavihaga sarva­kṣaya­stritvasura­vihaga jakhaga jakhaga surakhaga vahama amrikha amrikha amrikha amrikha amrikha amrikha amrikha amrikha mrikha mrikha mrikha vyavadeta karma

dune dune utpata vyavaccheda jñāna­kṛta anuda padākhaga neruka aṅgule bhaṅgule vibhaṅgule kulaha indra­parivibhaha vyavaccheda karabha vavrati vavrati ca prati ca prati amoha darśane parivarta bhaṣyu khasama krimajyoti­khaga jahi jahi jyoti niṣka bhirasa {TK54} bhirasa bhirasa bhiraja mati­krama bhivakriva mahākriva hile131 hihile aruṇavarte samaya­niṣke damadāna­dhyāna aparāmṛśe phala­kuṇḍalalakhe {K42} nivarta istribhāva karma­kṣaya prādurbhava puruṣatvam asamasama samaya vidijña tathāgata svāhā!132

2.­51 As soon as the thus-gone Śākyamuni recited the Ratnaketu dhāraṇī, this great earth shook again. Through hearing the dhāraṇī, the five hundred daughters of Māra [F.204.b] lost their female sex organs and grew the corresponding male organs. The same happened to infinite numbers of girls from the realms of the gods,

nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas, piśācas, and kumbhāṇḍas. All of them became non-returners on the path to unsurpassed and perfect awakening. For all of them, the karmic obstacle that would cause their being reborn as women in the future was {TK55} completely removed.

2.­52 All these women saluted the thus-gone Śākyamuni with folded hands and, in a strong voice, exclaimed, “Homage, homage to {K43} Śākyamuni, the miracle worker, the thus-gone, worthy, perfect buddha! Please relate in full, O compassionate one, the episode from your past life that will explain how and why our

womanhood has now disappeared and we have become men with complete male physiques. By the power of this miracle, this magical display, and our disenchantment,133 we have now engendered a wish to attain unsurpassed and perfect awakening. Narrate, O Blessed One, this episode from your past life, with these countless gods and humans as witnesses.”

2.­53 The blessed, thus-gone Śākyamuni then continued with the narration of his past life:

“Listen, good people! Together with Her Majesty Surasundarī, the chief queen of King Utpalavaktra, eighty-four thousand women from her retinue heard the Ratnaketu dhāraṇī from the thus-gone Splendorous with the Gentle Glow of Light and Fragrance. As soon as they heard it, {K44} their female sex organs disappeared,

and the corresponding male organs appeared. Simultaneously, the same happened to infinite numbers of girls‍—the celestial ones, . . . up to humans and nonhumans. [F.205.a] {TK56} For all of them, the karmic obstacle that would cause their being reborn as women in the future was completely removed.

2.­54 “When Surasundarī, the chief queen of King Utpalavaktra, along with her retinue134 attained the state of manhood, then Utpalavaktra, the universal monarch and the ruler of the four continents, consecrated his eldest son to kingship and, together with his remaining nine hundred and ninety-nine divinely beautiful august sons, eighty-four thousand other such men, and ninety-two thousand other individuals, renounced worldly life and, {K45} in the presence of the thus-gone Splendorous with the Gentle Glow of Light and Fragrance, they shaved off their hair and beards and donned monk’s robes, embracing, with complete faith, the life of an ascetic who goes forth from home to homelessness. Having thus become a wandering mendicant, he engaged in inward contemplation and took delight in reciting prayers.

2.­55 “At that time many tens of millions of beings wondered why their king, the universal monarch, had become a wandering mendicant. They remarked to each other, ‘That thus-gone one135 is a rogue and a trickster who

engages in the works of Māra. He preaches a doctrine that is linked to Māra’s activity.136 From some he removes their female sex organs, and from some the male.137 He shaves off the hair and beards of some. To some he gives dyed robes and to others white. To some he gives teaching so that they may obtain birth as a

god; to some, birth as a human; to some, birth as an animal; to some, birth as a preta; to some, birth as a hell being;138 and to some, the ending of birth, death, and transmigration altogether.139 That monk Splendorous with the Gentle Glow of Light and Fragrance, {TK57} engaged in the conduct of Māra, duplicitous

in having contacts with women, is breaking his vows while assuming the appearance of a monk. For that reason we should now depart from this place so that we do not have to witness his stealing of sexual organs or hear his teachings.’

2.­56 “Among those who were talking in this manner there was a soldier by the name of Kumārabhṛta. He said, ‘All my wives, daughters, and women of the harem {K46} [F.205.b] had their female sex organs removed and male

organs magically planted by that rotten monk. All of them had their heads shaven and were then given dyed robes by him. And I am left alone, lost in grief. Let us all gather together and go into the rugged wilderness where we will not hear the sound or talk of that fake and rotten monk who employs Māra’s snares. Let us reconnoiter first.’

2.­57 “Enthusiastically, they all replied, ‘Let’s do so!’

“The soldier Kumārabhṛta then set forth together with those many tens of millions of individuals, who were full of doubt, to a place on the outer fringes of inhabited lands, deep in the rugged mountain wilderness. There, he lived the life of a sage, preaching the following doctrine to all those people:

2.­58 “ ‘There is no liberation from saṃsāra and no ripening of the results of good or bad actions. There is, at this time, a monk who preaches nihilism‍—a vow breaker140 {TK58} who indulges in the activities of Māra.

Those who approach him for an audience, salute him, and listen to his teachings become mentally distracted. He shaves their heads, causes them to leave home, gives them dyed robes, and has them live in cemeteries. He forces them to beg and allows them to eat only once a day. Because of him their minds are warped by

wrong views and they are continually upset. They are content to live in seclusion and make do without bedsteads. He also deprives them of sensory and erotic pleasures, dance, {K47} song, perfume, scented oils, ornaments, jewelry, and sexual relationships. He forbids them to drink liquor or wine and allows them to

eat only a little. Doing such, he is an enemy of beings who preaches nihilism in the guise of a monk while engaging in the ways of Māra. I have exposed the acts of this monk, Gautama, which were previously unheard of and unseen.’

2.­59 “Through this speech of Kumārabhṛta many hundreds of thousands of millions of beings fell for his evil views.

“Subsequent to this, the great monk Utpalavaktra heard that in a certain mountain wilderness [F.206.a] there were people who not only were established on the wrong path themselves but also induced others to adopt the same distorted views and speak badly about the Three Jewels. He thought to himself, ‘If

ultimately I don’t liberate those beings from the evil of their wrong views {TK59} and don’t establish them in the right views, then my life as a monk will have become worthless. How in this blind world will I realize, in the future, the unsurpassed and perfect awakening? How will I teach and ultimately liberate miserable beings caught in the snares of the four māras?’

2.­60 “The great monk Utpalavaktra, steadfast, courageous, and compassionate, having then requested the thus-gone Splendorous with the Gentle Glow of Light and Fragrance’s permission, set forth on his journey to all those

towns, villages, hamlets, and marketplaces located in the rugged mountain wilderness in the frontier areas. Traveling through all these places in the company of hundreds of thousands, he taught the Dharma to all those misguided beings. He made those beings turn away from the evil of their wrong views, set them on the

path of the right views, and established them on the path to unsurpassed and perfect awakening. Some he established in the aspiration toward the vehicle of the solitary buddhas, some toward the vehicle of the hearers, and some he established in the fruit itself.141 Some he induced to take up the life of

renunciation. Some he established in the vows of a lay practitioner, some in the vows of fasting and abstinence, and some in the vows of the threefold refuge. To women {K48} he taught the Ratnaketu dhāraṇī, {TK60} thus preventing them from becoming women again and establishing them in the state of manhood.142

2.­61 “With regard to the many tens of millions of beings who harbored doubts when being near the Thus-Gone One,143 he made all of them turn away from the evil of their wrong views, taught them the perils of vice,

and established them on the path to unsurpassed and perfect awakening. He brought them into the presence of the thus-gone Splendorous with the Gentle Glow of Light and Fragrance where they all, except for the soldier Kumārabhṛta, [F.206.b] took up the life of renunciation. Kumārabhṛta, for his part, made the following aspiration:

2.­62 “ ‘As the monk Utpalavaktra is leading my followers astray, may I become a māra in the buddha field where he is to attain unsurpassed and perfect awakening so that I will be able to harm him from the moment he

enters the womb. Later, after he is born, may I terrorize and create obstacles for him when he plays as a child, learns arts and crafts, learns to read, enjoys amorous pastimes in the harem . . .144 until he ascends to the seat of awakening.145 Should he attain awakening, may I sabotage his teachings.’

2.­63 “The great monk Utpalavaktra, however, through his great courage full of effort and painful sacrifice, managed to instill faith in the soldier Kumārabhṛta, who had been so determined in his aspiration. {K49} He

made him turn away from the evil of his wrong views, taught him the perils of vice, and planted in him the aspiration to attain unsurpassed and perfect awakening. {TK61} Consequently, the soldier Kumārabhṛta, now tame and faithful, made the following wish:

2.­64 “ ‘O most compassionate Utpalavaktra! At the time when you have attained unsurpassed and perfect awakening, may you provide me with the prophecy of my attaining unsurpassed and perfect awakening.’

2.­65 “ O good people, should you have any doubts, uncertainties, or other such thoughts, then know that Utpalavaktra, on that occasion, attended upon the thus-gone Splendorous with the Gentle Glow of Light and Fragrance and his retinue with manifold offerings and then left the household life and became a wandering

mendicant together with hundreds of thousands of millions of beings. He turned infinite hundreds of thousands of millions of beings away from the evil of their wrong views. He set infinite numbers of beings upon the three paths and established them in the fruits thereof. For infinite hundreds of thousands of millions of women, he enabled them to attain the state of manhood.

2.­66 “This may not be immediately obvious to you, but at that time, during those events, I was the king Utpalavaktra, the universal monarch [F.207.a] ruling over the four continents.146 It was I who discharged

my duties as a man.147 And if again, O good people, you should have any doubts, uncertainties, or other such thoughts with regard to Surasundarī, the chief queen who went forth during the time those events occured, {TK62} you should know that this was the great bodhisattva Maitreya during that particular

time.148 O good people, you may have doubts, uncertainties, or other such thoughts with regard to the soldier Kumārabhṛta and his retinue of tens of millions of beings who took part in the events of that time,

{K50} as it may not be immediately obvious to you that this was Māra, the evil one, during that particular time.149 Because I set his followers, at that time, upon the path of renunciation, he first took umbrage with me but then made a wish that once I myself had attained unsurpassed and perfect awakening, I would prophesy the same for him.

2.­67 “You, O noble children, became disaffected when you were in the presence of the thus-gone Splendorous with the Gentle Glow of Light and Fragrance. You talked without self-control and harbored wrong views.

Consequently, I released you from the evil of your wrong views {TK63} and made you take up the life of renunciation. From then on you have attended upon many thousands of buddhas and worshiped them with

offerings. Having learned the Dharma from them, you made aspirations and practiced the six perfections. However, because of the bad action previously accumulated by you with your body, speech, and mind, you have endured suffering for many eons in the three miserable realms. It is only because of this karmic obscuration that you were born, in your present life, in the abode of Māra, the evil one.”

2.­68 While these past events concerning the Ratnaketu dhāraṇī were being narrated by the blessed, thus-gone Śākyamuni, the female characteristics of the five hundred daughters of Māra vanished, and male ones appeared. [F.207.b] They gained acceptance that phenomena are unborn. Infinite hundreds of thousands of

millions of beings beyond count, including gods, humans, {K51} and asuras,150 developed the wish to attain unsurpassed and perfect awakening and entered the path of no return. In this way, infinite hundreds of thousands of millions of beings entered the path of {TK64} no return of both the hearer and solitary buddha vehicles. For infinite numbers of celestial and human girls, womanhood ceased, and each became a man.

2.­69 This concludes the chapter on the previous lives of the Buddha, the second in the “Ratnaketu Sūtra.” {K52} {TK65} [B3]

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