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རིན་པོ་ཆེ་ཏོག་གི་གཟུངས།

The Ratnaketu Dhāraṇī
Chapter 8

Ratnaketudhāraṇī

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

Toh 138

Degé Kangyur, vol. 56 (mdo sde, na), folios 187.b–277.b

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020
Current version v 1.0.19 (2022)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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Summary

s.1

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.

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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.

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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.

The Translation

The Noble Mahāyāna Sūtra

The Ratnaketu Dhāraṇī
from the Great Collection

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.

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?”

Chapter 3

3.1

While the Ratnaketu dhāraṇī was being recited by the thus-gone Śākyamuni, the entire Sahā world became clearly visible, illuminated by a powerful light. The one hundred billion lords of sensual pleasure, each one a māra active in one of the one hundred billion worlds of four continents in this buddha field of Śākyamuni, became alarmed by this display of the Buddha’s power and directed their eyes toward this world of four continents. “Where is this light emanating from?” they wondered. “Surely this must be through the power of Māra, the evil one, who lives in that particular world of four continents. He is stronger, mightier, and more powerful than us.”

Chapter 4

4.1

When the four great hearers were, as described before, in the great city of Rājagṛha collecting alms, they were rudely accosted by the māra youths who urged them, “Dance, monk! Sing, monk!” When, subsequently, the great hearers, running along the street, sang their verses with lyrics that describe the path to nirvāṇa, this great earth trembled. At that moment many hundreds of thousands of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, inspired with faith in the Blessed One’s instructions,215 said this, their faces awash with tears:

Chapter 5

5.1

The millions of māras then thought, “We should adorn the gates of the city through which the Blessed One is to enter, as well as the earth surrounding them, with sublime and magnificent ornaments in the same manner as the gods, nāgas, and yakṣas have adorned the surroundings of the city.”

5.2

With his mind, however, the Blessed One knew the thoughts of the millions of māras,[F.227.a] and he manifested a miracle such that through the twelve gates of the city, twelve blessed buddhas entered the city of Rājagṛha. The millions of māras then, while hovering in the sky, adorned the city gates, the area around them, the city walls, its trees, and the surface of the earth with magical ornaments of the māra realm, as well as countless other magnificent miraculous manifestations set in the finest and most beautiful arrangements. Some of the millions of māras transformed into guises ranging from that of Brahmā to those of great sages. {TK131} From their perch in the sky, they placed various flowers, incense, scented powders, garlands, gold, silver, jewels, and pearls on the windows, ledges, and turrets of the mansions in the city, as well as in the trees. They also cast down a rain of cloth, cotton, linen, and ornaments, played many instruments, and venerated the Blessed One with songs of praise, extolling his qualities. The Blessed One then entered Rājagṛha’s city gates, adorned as they were with a supremely extensive and elevating display made in such a novel, incredible, and miraculous fashion.

Chapter 6

6.1

At that time the thus-gone Akṣobhya set out from the world in the east called Abhirati in the company of an infinite number of bodhisattva great beings. Through the power and mastery of miracles particular to a buddha, he arrived instantaneously in the buddha field that includes the central world with its four continents, where the thus-gone, worthy, perfect buddha Śākyamuni was staying. Having arrived, he sat upon a lotus seat that appeared just as needed. The bodhisattva great beings [F.237.a] from his retinue also sat upon lotus seats that appeared through their own magical power.

Chapter 7

7.1

At that time, a bodhisattva great being called Discriminating Intellect was seated before the blessed, thus-gone [F.250.a] Glorious and Brilliantly Shining Jewel, not far from the blessed, thus-gone Śākyamuni. For a short time he was in the guise of Brahmā, before instantaneously appearing in the form of Māra. He likewise briefly appeared in the forms of Śakra, as well as a lord of the gods in the heavens of Making Use of Others’ Emanations, Delighting in Emanations, Tuṣita, Free from Strife, and the Four Great Kings, as well as in the form of Maheśvara, and also as a yakṣa, an asura, a garuḍa, a kinnara, a mahoraga, a rākṣasa, a preta, a piśāca, a kumbhāṇḍa, a kṣatriya, a brahmin, a vaiśya, a śūdra, a lion, an elephant, a buffalo, and myriad other species of the animal realm. Instantaneously he appeared in the form of a bird, a tree, a mountain, fruit, clothing, bedding, heavy cloth, a vase, ornaments, jewelry, medicinal herbs, and a jewel. Instantaneously he also appeared in the form of a monk, a nun, and a buddha. Instantaneously he appeared in eighty-four different colors, characteristics, shapes, and forms.

Chapter 8

8.1

At that time, the thus-gone Akṣobhya addressed the entire assembly: “Noble children, all of you śakras, brahmās, world protectors, and lords of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and so forth, as well as human and nonhuman beings, who have arrived here out of faith in the buddhas’ teaching‍—I will uplift you! It is rare to find such a congregation of the blessed buddhas, bodhisattva great beings, śakras, [F.252.a] brahmās, world protectors, and lords of the gods, nāgas, yakṣas, gandharvas, and so forth, as well as human and nonhuman beings! Therefore, now that you have seen this, may those of you who are happy to sustain this sacred Dharma‍—this Dharma method‍—and propagate the lineage of the Three Jewels in the future in this buddha field each make an aspiration before the Blessed One.” {TK204}

8.2

At that time a māra named Flower Mendicant filled a bucket made of the seven precious substances to the brim with flowers, fruits, crops, and sprouts and transformed himself into a buxom lady with a fine complexion. Dressed in women’s clothing and adorned with fine jewelry, the māra said, “All of you blessed buddhas who have come to this buddha field and now abide within it, and all the rest of you who have gathered here, please give me your attention! As I offer this wide cauldron filled to the brim with all manner of flowers, fruits, crops, and sprouts to all the blessed buddhas, out of compassion for all beings please accept this bucket filled with all manner of flowers, fruits, crops, and sprouts. In this way I will then become a female benefactor in every buddha field without exception throughout the entire Fortunate Eon, one who provides others with food, drink, fruits, and flowers. {TK205} I will bring them to maturity too. Through this ripening of merit, I will complete the six perfections and fully awaken to unsurpassed and perfect buddhahood. The beings I train will never lack supplies, [F.252.b] and I will serve them well. Toward that end, please bestow, right now, the accomplishment that fulfills my wishes.”

8.3

Then all the blessed buddhas said, “Sublime being, it is excellent that, out of such faith, you have performed such an excellent and lofty act of generosity and venerated all the buddhas. We accept your cauldron filled with flowers and fruits. You shall find all the flowers, fruits, grains, or crops that you wish for. Simply by bringing your wish to mind, it will be fulfilled. May you possess an abundance of flowers, fruits, and grains. May you have abundant wealth.” {TK206}

8.4

The māra Flower Mendicant spoke again: “Whether in villages, towns, cities, or border towns, I will be anywhere this dhāraṇī, which the hosts of Māra cannot defeat, is held, taught, explained, or written down. I will ensure the success of everything from the flowers and fruits of their trees to their grain and harvests. I will satisfy all the beings who desire flowers and fruits in those places. Therefore, blessed ones, except in the case of active violence, if there comes a time when there is a being in such a place who dies for want of the flowers and fruits that they desired, then I have deceived all the blessed buddhas in the three times and this great assembly. In that case, may I not fully awaken to unsurpassed and perfect buddhahood. [F.253.a]

8.5

“Any being there who desires flowers and fruits will be the cause of my completing the perfection of generosity. Blessed ones, having desired flowers and fruits, should any of those beings have an altruistic, amiable, or compassionate attitude toward one another, that will be the cause of my completing the perfections of discipline {TK207} and patience. Should any of them come to practice diligence, having desired flowers and fruits, that will be the cause of my completing the perfection of diligence. If they develop the perception that the mind and mental states are impermanent, that will be the cause of my completing the perfection of concentration. If, having desired flowers and fruits, even birds or wild animals should come to desire the Dharma and abide in emptiness, that will be the cause of my completing the perfection of insight. Moreover, wherever this Dharma teaching spreads, I will assiduously grant everyone whatever crop they desire, be it fruit, wheat, barley, sesame, white lentils, black lentils, peas, horse gram, red lentils, or beans. I will fill all treasuries and granaries with all kinds of grains and harvests. Should even birds or wild animals desire anything, that will be the cause of my completing the perfection of insight. I will ensure there is plenty of sugarcane, grapes, and pomegranate plants there. I will fill all the beings’ pots, vases, and ladles. {TK208} When even birds or wild animals desire something, that will be the cause of my completing the perfections up to insight. [F.253.b] Having completed the six perfections in this manner, I will fully awaken to unsurpassed and perfect buddhahood. All of you blessed buddhas and bodhisattva great beings, I request you to take delight in this, my bodhisattva conduct.”

8.6

The blessed buddhas expressed their approval by remaining silent. The thus-gone Jñānaketu then declared, “Sublime being, you will be able to enact this great power. Sublime being, do look after all beings with that kind of strength, diligence, enthusiasm, and gentleness.”

8.7

When the māra Flower Mendicant heard this encouragement from the thus-gone Jñānaketu, he said, “Blessed buddhas, please give me your attention. I will not dwell where this Dharma teaching is not practiced, but only wherever it is practiced. {TK209} I will ensure that all the grain, herbs, fruits, and flowers that exist in that place are resplendent, bountiful, plentiful, delicious, and colorful, so that people may savor them and enjoy them. I will satisfy people there with food and drink. I will fill their treasuries, granaries, pots, vases, and ladles. Should even the birds or wild animals desire something, that will be the cause of my completing the perfection of insight. I will satisfy the beings here in this buddha field for a thousand eons with food and drink. Likewise, I will perform this great power for a thousand eons in each and every one of the infinite, countless buddha fields, as numerous as the grains of sand in the Gaṅgā, that are afflicted [F.254.a] and ripe with the five degenerations. Then, as I fully awaken to unsurpassed and perfect buddhahood, all my deeds shall be perfected. Please bestow upon me this accomplishment. Blessed ones, the following mantra {TK210} effects summoning according to one’s personal aspiration:

8.8

camekha camekha camekha vivritahate vaha vaha vaha smara asmarakān sarate vivavasave sara sara indre sara mahīndre sara vajrendre tara vajrendre tarapaya asmakan hu hu hu hu hu hu asaṅgajave ta kha kha vayuvahe upanaya santarpaya vijaphalapuṣpa oṣadhi dhanadhanyenacandra akṣaye jalavahane smara asmarakan samyak pratipannapayasaṭatakāli yama me mam imam edacavara svāhā!

8.9

“Blessed ones, may I abide wherever this Dharma teaching and mantra are spoken, in order to bring beings to maturity and perfect my bodhisattva conduct.” {TK211}

The blessed buddhas all expressed their approval to him. All the bodhisattva great beings, Māra and his entire retinue, the śakras, the brahmās, and all the world protectors, as well as all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, piśācas, and human and nonhuman beings in this buddha field expressed their approval with one voice, saying, “Sublime being, it is excellent that you bring beings to maturity in the form of a woman and engage in the six perfections. May we all achieve this kind of power through our own merit, [F.254.b] diligence, strengths, and bravery!”

8.10

The thus-gone Śākyamuni then said, “May you be joyful supporters who assist this sublime being.”

The entirety of the māra Flower Mendicant’s retinue then declared with one voice, {TK212} “For this purpose, we will be this being’s followers, associates, and harmonious assistants. Sublime being, when you fully awaken to unsurpassed and perfect buddhahood, please bestow prophecies of our attaining unsurpassed and perfect awakening.”

8.11

“Friends, may this come to be!” agreed the māra Flower Mendicant. “When a being plants a seed in the earth and enjoys its flowers, fruit, and fragrance, may this bring us happiness and benefit!”

8.12

The māra Flower Mendicant then addressed the thus-gone Śākyamuni: “I will uphold your teachings and spread your Dharma methods. First and foremost, I will assiduously apply myself to eradicating all calamities involving famine. Blessed One, please bestow a prophecy of unsurpassed and perfect awakening upon me.”

8.13

The māra Flower Mendicant then bowed to the thus-gone Śākyamuni, touching the five points of his body416 to the ground, and sat to one side. The thus-gone Śākyamuni then said to him:

8.14

“Heroic heir of the blissful ones, O lotus face, stand!

You have today made the essential aspiration to supreme awakening.

Arousing your compassion, sole kinsman, you will liberate beings tormented {TK213}

By the suffering of hunger, and then you will accomplish buddhahood. {8.1}

8.15

The nature of phenomena is that they are immaculate, just like space.

They are emptiness and utterly transcend the domains of signs and wishes.

Realizing this, [F.255.a] you will soon become a buddha called Splendor‍—

A wise being who tames all enemies in this buddha field with his vast teaching.” {8.2}

8.16

Extremely pleased and delighted, the māra Flower Mendicant cast a variety of flowers toward the blessed ones.

At that time, the bodhisattva great being Siddhimati rose from his seat. Joining his palms, he spoke in a clear voice to the blessed buddhas in this buddha field: “Blessed buddhas, please give me your attention! Once, at the beginning of the Fortunate Eon, I made an aspiration before the thus-gone Krakucchanda so as to be able to bring beings to maturity. In a female form, I extracted the nectar of the earth by searching among herbs and roots in order to heal the four hundred and four illnesses.417 {TK214} Thus, in order to make beings happy and free from illness, I demonstrated how to prepare one thousand and four sets of medicinal treatments. These included four hundred and four medicinal extracts, four hundred and four herbal medicines, four hundred and four medicines made from fruits, four hundred and four applications made from butter, four hundred and four applications made from seed oil, four hundred and four cleansing treatments, four hundred and four medicines known as ‘good health,’418 and so forth, as well as treatments ingested in the form of powders, pills, and aromas.419 In order to bring beings to maturity, heal their illnesses, and benefit them, I acted in various functions as the thus-gone Krakucchanda’s attendant, serving him, and from him sought a prophecy of unsurpassed and perfect awakening.

8.17

“The thus-gone Krakucchanda then declared to me, ‘In the future, when beings’ lifespan is a hundred years, there will be one called Śākyamuni who will be called a blessed, thus-gone, worthy, perfect buddha. [F.255.b] From the previous aspirations of this thus-gone one, a great gathering of buddhas and bodhisattvas will manifest. Then you will receive a prophecy of unsurpassed and perfect awakening.’ Later, this was mentioned by the thus-gone Kanakamuni and then by the thus-gone Kāśyapa as well.

8.18

“And so I aspired, ‘At that time, may I {TK215} become a great healer, a god who can extract for sick beings the essences in this buddha field for great eons as numerous as the grains of sand in the Gaṅgā. There I will also take up the vast essence of the earth, seeking among the various grasses, roots, leaves, petals, flowers, and fruits to heal the diseases of beings and be of use to them. Then, whenever a person who has prepared these medicines comes to understand that the mind and all mental states are impermanent, suffering, empty, and selfless, may this be the cause for my completing the perfection of insight. To the degree that I manifest this great power in this buddha field, may I, in a female form, ripen and serve diseased beings in worlds throughout the ten directions as numerous as the grains of sand in the Gaṅgā, for as many eons as there are grains of sand in the Gaṅgā, with great enthusiasm, strength, diligence, and gentleness. Through this may I awaken fully and completely to unsurpassed and perfect buddhahood.’ {TK216}

8.19

“Even now, I strengthen my aspiration before the blessed buddhas. May I be the assistant of the greatly fortunate, victorious, and reliable Flower Mendicant. [F.256.a] We will both bring beings to maturity while in the guise of female forms bearing the same complexion. We will ripen women. Blessed ones, furthermore, for the sake of healing the diseases of the old and sick, the two of us will prepare food and drink replete with color, scent, and taste extracted from the essence of the earth. In doing so, may that become a cause for us to complete all the perfections up to insight.

8.20

“So, when I ask whether I will fully awaken to unsurpassed and perfect buddhahood, I implore you blessed buddhas to give your assent. Blessed buddhas, please bestow a prophecy of unsurpassed and perfect awakening upon me.”

The blessed buddhas then said, “Good, good, O sublime being.”

8.21

The thus-gone Śākyamuni then declared: {TK217}

“You are the sole doctor for the ailing world

Who, further, delights all lords.

In the sublime and pure field called Lotus

You will become the victor Vairocana.” {8.3}

8.22

The bodhisattva great being Earth Holder also desired a prophecy. In a female form, he made the aspiration to be able to bring beings to maturity by employing earth420 and the thus-gone Śākyamuni said to him:

8.23

“You are the sole supporter of the mountains and earth.

May your hopes be quickly fulfilled.

In the rich and supreme field Victorious

You will become the victor Lord of Wisdom.” {8.4}

8.24

Likewise, the bodhisattva Supreme Wisdom also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing water and the Blessed One said to him as well: [F.256.b]

8.25

“You have satisfied beings here with fruits and flowers

Through your skill and insight.

In the supreme and pure field Doorway

You will become the victor Supreme Sun of Bliss.” {8.5} {TK218}

8.26

Likewise, the bodhisattva Demonstrator of Consequences also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing fire. The Blessed One said to him as well:

8.27

“Perceiving beings as impermanent,

You matured beings to reach awakening.

O disciplined being, in the supreme field Highly Extolled

You will become the blissful one Lamp of Fire.” {8.6}

8.28

Likewise, the bodhisattva Immaculately Moved by Beings also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing wind. The Blessed One said to him as well:

8.29

“In movement, you will bring bliss to beings,

Totally pacifying their afflictions.

In the field of Purity you will see the meaning of sameness

And become the victor Candraprabha.” {8.7}

8.30

Likewise, the bodhisattva Unobscured Lamp also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing space. {TK219} The Blessed One said to him as well:

8.31

“Teacher of nonabiding wisdom, beyond anguish;

Preacher of what is meaningful‍—the supreme and authentic path of awakening‍—

In the field called Unimpeded Remover of Obscurations

You will become the victor Supreme Wisdom.” {8.8}

8.32

Likewise, the bodhisattva Supreme Scent-Perfused Preacher also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing flowers. [F.257.a] The Blessed One said to him as well:

8.33

“By venerating with flowers of the sweetest fragrance

The buddhas who teach the supreme path,

In the supreme field Source of Flowers

You will become the blissful one Totally Fragrant.” {8.9}

8.34

Likewise, the bodhisattva Saffron Color also desired a prophecy. Taking a female form, he made the aspiration to be able to bring beings to maturity by employing various colors. The Blessed One said to him as well: {TK220}

8.35

“Dressing the world in saffron,

You fashion it to the delight of the lineage of the Three Jewels.

In the supreme buddha field Blue Light

You will become blissful one Precious Light.” {8.10}

8.36

Likewise, various gods of seeds, forests, fruits, and so forth, all the way up to sixty-seven trillion bodhisattvas, also desired to receive prophecies. All of them made aspiration prayers to reach unsurpassed and perfect awakening in order to bring beings to maturity while in female form and to be able to ripen women. Why was this? It is because it is very easy for someone who has male genitalia to acquire female genitalia, whereas it is very difficult for someone who has female genitalia to acquire male genitalia. They each individually received a verse of prophecy.

8.37

At that time, billions of gods and great nāgas also desired prophecies. They aspired to awakening, and each individually received a verse of prophecy. Likewise, sixty-four quintillion eight hundred million asuras, seventy septillion female gods and humans, and ninety-nine novillion māras and their retinues, as well as humans and nonhumans [F.257.b] {TK221} including brahmins, kṣatriyas, vaiśyas, śūdras, men, women, boys, and girls, all as numerous as the grains of sand in the Gaṅgā, desired to receive a prophecy of unsurpassed and perfect awakening. They each individually received a verse of prophecy. Moreover, a countless infinitude of humans and nonhumans, and likewise gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas, and piśācas that had not previously generated the mind directed toward unsurpassed and perfect awakening, developed it. Countless beings came to abide at the stage of irreversibility. Countless beings achieved the various absorptions, acceptances, and dhāraṇīs of bodhisattvas. Countless beings achieved the result, were freed from desire, and exhausted their defilements. Countless beings aroused their minds away from the vehicles of the hearers and solitary buddhas and came to abide on the stage of irreversibility within buddhahood itself.

8.38

All of these beings then declared with one voice, “We all will uphold this sacred Dharma just as the blessed buddhas have commanded. Whoever retains this Dharma teaching, commits it to writing, {TK222} or upholds it, we shall use our skills to sustain that person.”

8.39

This concludes the chapter on prophecy, the eighth in the “Ratnaketu” section of the Great Collection. {TK223}

Chapter 9

9.1

The blessed, thus-gone Śākyamuni then said, “O all you [F.258.a] blessed buddhas who have come here to this buddha field motivated by compassion to engage in discussion, please give these beings your attention. These noble children will satisfy others with clothing, food, drink, medicine, and supplies. They will use the female form to mature others for unsurpassed and perfect awakening. From the moment they developed the mind of awakening in order to mature others, they have been dedicated to emanating and providing clothing, food, drink, medicine, and supplies to fulfill their hopes‍—no matter what, why, or how these things are desired. These sublime beings will enact this great power and be able to serve beings with what is enjoyable and useful.”

10.

Chapter 10

10.1

The thus-gone Māndāravagandharoca then addressed the thus-gone Śākyamuni, saying, “In the past, previous thus-gone ones came from their disparate buddha fields and congregated in buddha fields that were afflicted and rife with the five degenerations. They excellently blessed this sacred Dharma method. They defeated billions of māras and gazed upon all beings with the eyes of great love and compassion. They freed them from evil views, lit the lamp of insight, and laid out the peaceful path. They delivered this Dharma discourse, this exposition of the dhāraṇī-seal, including its verbal formula, which is called the terminator of birth based on the essential nature of phenomena in their vajra-like indivisibility. Thus they defeated the black faction and planted the banner of the Dharma. In the same way, right now, so many of us blessed buddhas who live and spend our time in the ten directions have assembled in this buddha field filled with the afflictions and the five degenerations out of our concern for others. We have performed acts such as excellently blessing this Dharma method and so forth, as well as planting the banner of the Dharma. However, Śākyamuni, [F.260.a] after your sun has set, who will reign supreme in this buddha field? Who will uphold this sacred Dharma? {TK230} Who will nurture these Dharma methods? Who will bring beings to maturity? Who will be included in this great assembly? Into whose hands shall I entrust this Dharma discourse?”

11.

Chapter 11

11.1

Now the blessed, thus-gone Śākyamuni addressed Śakra, Brahmā, Virūḍhaka, Virūpākṣa, Dhṛtarāṣṭra, and Kubera:

“O sublime beings, I have fully realized unsurpassed and perfect awakening in this buddha field, which is afflicted by the five degenerations and lacking in Dharma, through my compassionate dedication to sentient beings. In order to quell the pain of beings441 thrown into the darkness of ignorance and overwhelmed by the thieves and rogues of the afflictions,442 I have conquered the faction of Māra, raised the banner of the sacred Dharma, delivered countless beings from suffering, rained showers of the sacred Dharma, and defeated ten million māras.

12.

Chapter 12

12.1

The great general of the yakṣas, [F.271.b] Āṭavaka, in the form of the yakṣa Bhīṣaṇaka, and Saṃjñika in the form of a deer, Jñānolka in the form of a monkey, Tṛṣṇājaha in the form of a jackal,455 and Chinnasrotas in the form of an elephant‍—these five great beings‍—were sitting not too far from the thus-gone Śākyamuni and in front of the thus-gone Kauṇḍiṇyārcis. From each of their bodies a pure light radiated, suffused with fragrance. Each of these five great beings was holding in his hands a great precious gem called Starlight for the sake of worshipping the Blessed One.456

13.

Chapter 13

13.1

At this time, all the blessed buddhas displayed the signs of rising and returning472 to their respective buddha fields. At the same moment, the beings of this entire assembly, who were on earth as well as in the sky, shuddered, and so did the entire earth. A rain of flowers poured from the sky, millions of instruments resounded in midair, and all kinds of fragrances of perfume and incense were released. As the entire buddha field filled with light, those in the assembly pressed their hands together. Then Brahmā, lord of the Sahā world, asked the thus-gone Mahācandanagandha, “How many roots of virtue, O Blessed One, will those beings accumulate who in the future uphold and preserve this Dharma discourse‍—who read it, master it, and teach it authentically and extensively to others? How many roots of virtue will those beings accumulate who set it down in writing and uphold it in writing?473 What qualities will they be rewarded with by the blessed buddhas?”

Colophon

c.1

Because of the special merit that I have accumulated when refining, with all my devotion, care, and a joyous mind,

The text of this Ratnaketu Dhāraṇī‍—the dhāraṇī that removes great fear‍—

May this entire world obtain in this very moment this Ratnaketu Dhāraṇī

Adorned with words of the Sage’s doctrine, clear in meaning, and resplendent with great qualities!

Tibetan Translators’ Colophon

c.2

This sūtra was translated by the Indian preceptor Śilendrabodhi and the translator-editor Yeshé Dé. It was later standardized in line with the new terminological register.

ab.

Abbreviations

D	Tibetan Degé edition
G	Gilgit manuscript
K	Kurumiya 1978 (page numbers entered in braces, e.g. {K26} denotes page 26)
TK	Kurumiya 1979 (page numbers entered in braces, e.g. {TK26} denotes page 26)

Notes

n.1

Braarvig 1993.

n.2

Kurumiya 1978.

n.3

Denkarma, folio 297.a.4. See also Herrmann-Pfandt (2008), p. 52, no. 91.

n.4

Phangthangma, p. 7 (with abbreviated title ’phags pa rin po che’i tog).

n.5

Interestingly, the catalog of the Narthang Kangyur records the tradition that The Ratnaketu Dhāraṇī was first translated into Tibetan by Tönmi Sambhoṭa (thon mi sam+b+ho Ta), the legendary seventh century minister and scholar credited with the development of the Tibetan alphabet during the reign of King Songtsen Gampo (ca. 617–650). See Narthang Catalog, folio 14.a.1, and Skilling 1997, p. 89.

n.6

Lamotte 2001, pp. 1541–42.

n.7

This information is based on a private communiqué from Peter Skilling, who does not recall seeing the feminine form vyākaraṇī in any other sūtra.

n.8

Toh 1-1, 1.233 et seq.; see translation in Miller et al. (2018). The Chapter on Going Forth contains a much longer and more detailed account of the story of Upatiṣya and Kaulita (Śāriputra and Maudgalyāyana), but the culmination of their story in their encounter with Aśvajit and meeting with the Buddha is related in the present text with a little more detail, including some verses of which the Vinayavastu account has much briefer equivalents. The main additional element in the story in the present version‍—the advent of Māra following that meeting with Aśvajit‍—is of course the narrative theme that ties together all the component parts of The Ratnaketu Dhāraṇī.

n.10

The following section, up to “I must make them embrace the view of the evil one” at 1.19, has been translated entirely from the Tib., filling a lengthy lacuna in the Skt. text.

n.11

Because of their magical character, uncertain readings, and the extent of corruption, the Sanskrit dhāraṇī formulae in this text would be impossible to translate in full. Although some individual words and phrases are intelligible, it would be risky to attempt a coherent translation‍—the alliterations (which possibly are part of the magic), for example, would be impossible to replicate in English. These dhāraṇīs have therefore been quoted throughout the translation in the original Sanskrit, with some editorial emendments that affect mainly word divisions and orthography. These emendments by no means make the Sanskrit text correct or even consistent, and have not been reported in the critical apparatus.

n.12

The Buddha and his hearer disciples are often compared to elephants or “great elephants” (mahānāga).

n.215

“Instructions” is not in the Tib.

n.416

The “five points of the body” are here the forehead, the elbows, and the knees.

n.417

Here and in the following, “four hundred and four” translates the Tib. brgya rtsa bzhi, which in itself only means “one hundred and four.” However, given that the number of illnesses enumerated in classical Indian medicine is four hundred and four, we have read the Tib. as a contraction of bzhi brgya rtsa bzhi.

n.418

The total count of these “sets of medicinal treatments” far exceeds the number one thousand and four.

n.419

Here “aroma” tentatively translates snar stsal ba.

n.420

The phrase “to be able to bring beings to maturity by means of employing earth ” has been added to fit the pattern of employing each of the five elements found in this section.

n.441

“In order to quell the pain of beings” has been supplied from the Tib. (Skt. lacuna).

n.442

“Overwhelmed by the thieves and rogues of the afflictions” has been supplied from the Tib. (Skt. lacuna).

n.455

In place of “jackal,” the Tib. reads “goat.”

n.456

In place of “Starlight,” the Tib. reads “Firelight.”

n.472

The reading “returning” was obtained by emending the Skt. gagana to gamana (supported by the Tib. and the Chinese).

n.473

The passage from “who read it . . .” up to this point has been supplied from the Tib.; it is absent in the Skt. text.

Bibliography

Primary literature (manuscripts and editions)

Sanskrit

Dutt, Nalinaksha, ed. Gilgit Manuscripts. Vols. 1–4. Delhi: Sri Satguru Publications, 1984.

Kurumiya, Yenshu, ed. Ratnaketuparivarta: Sanskrit Text. Kyoto: Heirakuji-shoten, 1978.

Ratnaketu Dhāraṇī‍—the Gilgit manuscript. National Archives of India, New Delhi.

Tibetan

’phags pa ’dus pa rin po che tog gi gzungs shes bya ba theg pa chen po’i mdo. Toh 138, Degé Kangyur vol. 56 (mdo sde, na), folios 187.b–277.b.

’phags pa ’dus pa rin po che tog gi gzungs shes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 56, pp. 509–734.

Kurumiya, Yenshu, ed. ’Dus Pa Chen Po Rin Po Che Tog Gi Gzungs, ’Dus Pa Chen Po Dkon Mchog Dbal Zes Bya Ba’i Gzungs: being the Tibetan translation of the Ratnaketu Parivarta. Kyoto: Heirakuji-shoten, 1979.

Denkarma (pho brang stod thang ldan[/lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Narthang Catalog (bka’ ’gyur dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig). Narthang Kangyur vol. 102 (dkar chag), folios 1.a–124.a.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Translations and secondary literature:

Braarvig, Jens (1993). Akṣayamatinirdeśasūtra. Vol. 2, The Tradition of Imperishability in Buddhist Thought. Oslo: Solum Verlag, 1993.

‍—‍—‍—(1985). “Dhāraṇī and Pratibhāna: Memory and Eloquence of the Bodhisattvas.” The Journal of the International Association of Buddhist Studies 8, no. 1: 17–29. Ann Arbor: University of Michigan, 1985.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.

Lamotte, Étienne. The Treatise of the Great Virtue of Wisdom of Nāgārjuna (Mahāprajñāpāramitāśāstra). Translated from the French by Karma Migme Chodron, 2001.

Mak, Bill M. “Ratnaketu-parivarta, Sūryagarbha-parivarta, and Candragarbha-parivarta of Mahāsannipātasūtra (MSN): Indian Jyotiṣa through the lens of Chinese Buddhist Canon.” Paper presented at the World Sanskrit Conference, New Delhi, January 8, 2012.

Miller, Adam Tyler. “The Buddha Said That Buddha Said So: A Translation and Analysis of ‘Pūrvayogaparivarta’ from the Ratnaketu Dhāraṇī Sūtra.” MA thesis. University of Missouri-Columbia, 2013.

Miller, Robert, et al., trans. The Chapter on Going Forth (Pravrajyāvastu, Toh 1-1). 84000: Translating the Words of the Buddha, 2018.

Negi, J. S. Bod skad daṅ Legs-sbyar gyi tshig mdzod chen mo. Tibetan-Sanskrit Dictionary. Sarnath: Central Institute of Higher Tibetan Studies, 1993.

Skilling, Peter. “From bKa’ bstan bcos to bKa’ ’gyur and bsTan ’gyur.” In Transmission of the Tibetan Canon: Papers Presented at a Panel of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995, edited by Helmut Eimer, 87–111. Vienna: Österreichische Akademie der Wissenschaften, 1997.

Ui, Hakuju. A catalogue-index of the Tibetan Buddhist canons (Bkaḥ-ḥgyur and Bstan-ḥgyur). Sendai: Tōhoku Imperial University, 1934.

Glossary

g.1

Abhirati

mngon par dga’ ba

མངོན་པར་དགའ་བ།

Abhirati

g.2

Absorption

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.3

Acceptance

bzod pa

བཟོད་པ།

kṣānti

g.6

Afflictions

nyon mongs

ཉོན་མོངས།

kleśa

g.12

Akṣobhya

mi ’khrugs pa

མི་འཁྲུགས་པ།

Akṣobhya

g.20

Asura

lha ma yin

ལྷ་མ་ཡིན།

asura

g.23

Āṭavaka

’brog gnas

འབྲོག་གནས།

Āṭavaka

g.24

Awakening

byang chub

བྱང་ཆུབ།

bodhi

g.29

Bhīṣaṇaka

’jigs ’jigs

འཇིགས་འཇིགས།

Bhīṣaṇaka

g.31

Black faction

nag po’i phyogs

ནག་པོའི་ཕྱོགས།

kṛṣṇapakṣa

g.32

Blessed one

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavat

g.33

Blissful one

bde bar gshegs pa

བདེ་བར་གཤེགས་པ།

sugata

g.34

Blue Light

sngon por snang ba

སྔོན་པོར་སྣང་བ།

g.36

Bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

g.37

Brahmā

tshangs pa

ཚངས་པ།

brahmā

g.38

Brahmā

tshangs pa

ཚངས་པ།

Brahmā

g.40

Buddha

sangs rgyas

སངས་རྒྱས།

buddha

g.44

Candraprabha

zla ’od

ཟླ་འོད།

Candraprabha

g.46

Chinnasrotas

rgyun bcad pa

རྒྱུན་བཅད་པ།

Chinnasrotas

g.48

Concentration

bsam gtan

བསམ་གཏན།

dhyāna

g.53

Delighting in Emanations

’phrul dga’

འཕྲུལ་དགའ།

Nirmāṇarati

g.54

Demonstrator of Consequences

thal ba ston

ཐལ་བ་སྟོན།

g.60

Dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.61

Dhāraṇī-seal

gzungs kyi phyag rgya

གཟུངས་ཀྱི་ཕྱག་རྒྱ།

dhāraṇīmudrā

g.62

Dharma

chos

ཆོས།

dharma

g.63

Dharma discourse

chos kyi rnam grangs

ཆོས་ཀྱི་རྣམ་གྲངས།

dharmaparyāya

g.64

Dharma method

chos kyi tshul

ཆོས་ཀྱི་ཚུལ།

dharmanetrī

g.65

Dhṛtarāṣṭra

yul ’khor srung

ཡུལ་འཁོར་སྲུང་།

Dhṛtarāṣṭra

g.66

Diligence

brtson ’grus

བརྩོན་འགྲུས།

vīrya

g.67

Discipline

tshul khrims

ཚུལ་ཁྲིམས།

śīla

g.68

Discriminating Intellect

shin tu rnam par phye ba’i blo gros

ཤིན་ཏུ་རྣམ་པར་ཕྱེ་བའི་བློ་གྲོས།

g.69

Doorway

sgo ldan

སྒོ་ལྡན།

g.73

Durdharṣa

thub dka’

ཐུབ་དཀའ།

Durdharṣa

g.77

Earth Holder

sa ’dzin

ས་འཛིན།

g.80

Element

khams

ཁམས།

dhātu

g.81

Exposition

lung bstan

ལུང་བསྟན།

vyākaraṇa

g.87

Five degenerations

snyigs ma lnga

སྙིགས་མ་ལྔ།

pañcakaṣāya

g.88

Flower Mendicant

dge sbyong me tog

དགེ་སྦྱོང་མེ་ཏོག

g.89

Form

gzugs

གཟུགས།

rūpa

g.91

Fortunate Eon

bskal pa bzang po

བསྐལ་པ་བཟང་པོ།

bhadrakalpa

g.95

Four Great Kings

rgyal po chen po bzhi

རྒྱལ་པོ་ཆེན་པོ་བཞི།

caturmahārāja

g.101

Free from Strife

’thab bral

འཐབ་བྲལ།

Yāma

g.102

Gandharva

dri za

དྲི་ཟ།

gandharva

g.103

Gaṅgā

gang gA

གང་གཱ

Gaṅgā

g.104

Garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

garuḍa

g.106

Generosity

sbyin pa

སྦྱིན་པ།

dāna

g.110

Glorious and Brilliantly Shining Jewel

nor bu ’od ’bar ba dpal

ནོར་བུ་འོད་འབར་བ་དཔལ།

g.111

God

ལྷ།

deva

g.116

Hearer

nyan thos

ཉན་ཐོས།

śrāvaka

g.118

Highly Extolled

rab bsngags pa

རབ་བསྔགས་པ།

g.120

Holder of Meru’s Peak

lhun po’i rtse ’dzin

ལྷུན་པོའི་རྩེ་འཛིན།

g.122

Immaculately Moved by Beings

sems can la g.yo zhing rdul dang bral ba

སེམས་ཅན་ལ་གཡོ་ཞིང་རྡུལ་དང་བྲལ་བ།

g.123

Insight

shes rab

ཤེས་རབ།

prajñā

g.124

Intelligent Light

’od kyi blo gros

འོད་ཀྱི་བློ་གྲོས།

g.125

Intelligent Lightning

glog gi blo gros

གློག་གི་བློ་གྲོས།

g.126

Intelligent Sky

nam mkha’i blo gros

ནམ་མཁའི་བློ་གྲོས།

g.129

Jayamati

rgyal ba’i blo gros

རྒྱལ་བའི་བློ་གྲོས།

Jayamati

g.130

Jinamati

Jinamati

g.131

Jñānaketu

ye shes tog

ཡེ་ཤེས་ཏོག

Jñānaketu

g.133

Jñānolka

shes pa’i sgron ma

ཤེས་པའི་སྒྲོན་མ།

Jñānolka

g.139

Kalandakanivāpa

bya ka lan ta ka

བྱ་ཀ་ལན་ཏ་ཀ

Kalandakanivāpa

g.140

Kanakamuni

gser thub

གསེར་ཐུབ།

Kanakamuni

g.142

Kāśyapa

’od srung

འོད་སྲུང་།

Kāśyapa

g.146

Kauṇḍiṇyārcis

kauN+Di n+ya ’od ’phro ba

ཀཽཎྜི་ནྱ་འོད་འཕྲོ་བ།

Kauṇḍiṇyārcis

g.151

Kinnara

mi ’am ci

མི་འམ་ཅི།

kinnara

g.152

Krakucchanda

’khor ba ’jig

འཁོར་བ་འཇིག

Krakucchanda

g.154

Kṣatriya

rgyal rigs

རྒྱལ་རིགས།

kṣatriya

g.156

Kubera

lus ngan po

ལུས་ངན་པོ།

Kubera
Kuvera

g.159

Kumbhāṇḍa

grul bum

གྲུལ་བུམ།

kumbhāṇḍa

g.161

Lamp of Fire

me yi sgron ma

མེ་ཡི་སྒྲོན་མ།

g.164

Lord of Wisdom

ye shes dbang phyug

ཡེ་ཤེས་དབང་ཕྱུག

g.165

Lotus

pad ma ldan

པད་མ་ལྡན།

g.166

Magadha

ma ga d+hA

མ་ག་དྷཱ།

Māgadha
Magadha

g.169

Mahācandanagandha

tsan dan gyi dri chen po

ཙན་དན་གྱི་དྲི་ཆེན་པོ།

Mahācandanagandha

g.170

Maheśvara

dbang phyug chen po

དབང་ཕྱུག་ཆེན་པོ།

Maheśvara

g.171

Mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

g.173

Maitreya

byams pa

བྱམས་པ།

Maitreya

g.174

Making Use of Others’ Emanations

gzhan ’phrul dbang byed

གཞན་འཕྲུལ་དབང་བྱེད།

Paranirmitavaśavartin

g.176

Māndāravagandharoca

me tog man dA ra ba’i dri mo

མེ་ཏོག་མན་དཱ་ར་བའི་དྲི་མོ།

Māndāravagandharoca

g.177

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

Mañjuśrī

g.178

Māra

bdud

བདུད།

māra

g.179

Māra

bdud

བདུད།

Māra

g.180

Maudgalyāyana

maud gal gyi bu

མཽད་གལ་གྱི་བུ།

Maudgalyāyana

g.181

Mind of awakening

byang chub kyi sems

བྱང་ཆུབ་ཀྱི་སེམས།

bodhicitta

g.186

Nāga

ཀླུ།

nāga

g.189

Nirvāṇa

mya ngan las ’das pa

མྱ་ངན་ལས་འདས་པ།

nirvāṇa

g.190

Noble one

’phags pa

འཕགས་པ།

ārya

g.193

Patience

bzod pa

བཟོད་པ།

kṣānti

g.195

Perception

’du shes

འདུ་ཤེས།

saṃjñā

g.196

Perfection

pha rol tu phyin pa

ཕ་རོལ་ཏུ་ཕྱིན་པ།

pāramitā

g.197

Piśāca

sha za

ཤ་ཟ།

The Ratnaketu Dhāraṇī Chapter 8

Toh 138

The Ratnaketu Dhāraṇī
Chapter 8