The Quintessence of the Sun
The Messengers

When the Blessed One had begun this discourse with King Bimbisāra on how to protect all those monks who abide by the Dharma, in the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there was a world called Absence of Torment, where the thus-gone, worthy, perfect Buddha Campaka Color was residing, thriving, living well, and teaching the Dharma. In that buddha realm, the bodhisattva great being named Quintessence of the Sun’s Energy was sitting in the assembly of the blessed thus-gone Campaka Color in order to listen to the Dharma. At one point, as the bodhisattva great being Quintessence of the Sun’s Energy looked upward, he saw in the sky above that innumerable and countless bodhisattva great beings were departing from the east and proceeding toward the west. When he looked toward the west where those bodhisattva great beings were going, he saw a brilliant light. At that moment, he bowed down with his palms joined together in the direction of the Buddha Campaka Color and asked, “Respected Blessed One, I have seen in the sky above that innumerable and countless bodhisattva great beings are departing from the east and proceeding toward the west. I have also seen a brilliant light in the western direction. Why is this so?” [F.107.b]

The thus-gone Campaka Color replied to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, in the western direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, in a place ripe with the five degenerations, there is a buddha realm called Sahā, where the thus-gone, worthy, perfect Buddha Śākyamuni resides, thrives, and lives well. To ensure that the Dharma way and the lineage of the Three Jewels endure for a long time and that those who abide by the Dharma remain without interruption, he delivers to a great assembly Dharma teachings that are the gateways to the ascertainment of the three vehicles. He has gathered an assembly in that buddha realm of Sahā in order to destroy the domain of the māras, to cause them to lose their power, to raise the banner of the Dharma, and to ensure that the Dharma way endures for a long time. There, all the thus-gone ones have uttered the dhāraṇī mantra called jewel crest and then left after having engaged with that buddha realm. The thus-gone Śākyamuni has gathered a great assembly of bodhisattva great beings and great hearers. They possess the three eyes that are endowed with the four correct knowledges, and they display the sublime states. This retinue distinctly fills the earth and the sky of the buddha realm of Sahā, and it is insatiable with respect to the sacred Dharma teachings revealed by the thus-gone Śākyamuni.

“At one point, the thus-gone Śākyamuni, who is endowed with the most delightful voice, wished to explain the four means of attracting disciples, the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. So he formed the following wish: [F.108.a] ‘May all bodhisattva great beings who are practicing the six perfections within all the buddha realms of the ten directions‍—those who have reached emancipation over a hundred eons, who possess the eighteen unique qualities, who are not led astray by others, who have reached the level of nonregression, and who are experts in unobstructed wisdom‍—come to this buddha realm of Sahā! Once they have assembled here, may they employ their individual virtuous qualities and concentrations so that in this buddha realm this great earth may become highly favorable and nourishing and so that beings may be endowed with qualities, recall, diligence, and generosity‍—just as in other buddha realms!’

“This is why the bodhisattva great beings who have entered that buddha realm of Sahā are now sitting there absorbed in concentration in accordance with their own appropriate virtuous qualities, and this is why light is now radiating from the bodies of some of those meditators, as if from oil lamps. From the bodies of some of the others radiate light rays like the light emitted by many hundreds of thousands of suns and moons. The brilliant light emitted by the gathering of those numerous bodhisattva great beings is now pervading the buddha realm of Sahā. All those bodhisattva great beings who have arrived from all the buddha realms of the ten directions, none of whom had ever gone there before, arose from their absorptions and departed for the buddha realm of Sahā. Having arrived, they are now sitting cross-legged and revel in their individual concentrations. They pay homage to the thus-gone Śākyamuni and serve him, and they behold his great assembly. There, they also listen to the practice of the Dharma of The Quintessence of the Sun, [F.108.b] the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings.

“Noble son, since you have arisen from your absorption, you should, noble son, go to the Sahā world! Noble son, in that buddha realm of Sahā, sentient beings are bound by intense craving‍—they are referred to as those who have fallen into craving. In that buddha realm, women are unattractive and ugly, yet they are extremely conceited in terms of their appearance. They are smelly and unclean yet conceited due to their obsession with cleanliness. They are two-faced and lying yet proud of their pure conduct. They are stupid yet proud of their skills. They are miserly yet proudly consider themselves generous. They are unfaithful yet proudly consider themselves faithful. They are hypocritical and deceitful yet proudly consider themselves honest. They are envious yet proudly consider themselves free from envy. They are malicious yet proudly consider themselves loving. They create divisions yet proudly consider themselves harmonious. They have wrong views yet proudly consider their views to be correct. Even sacred beings who are great scholars, who possess magical powers, who revel in the higher perceptions, and who have trained in concentration can be overpowered by women in an instant. Through the faults of women, all their roots of virtue will be destroyed, and they will go to the lower realms and be born as hell beings.

“Noble son, if you would like to bring my words to the Sahā world in order to convey them to the thus-gone Śākyamuni, these words of mine will instill faith in the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, [F.109.a] the dhāraṇī mantra that exhausts the karmic actions of sentient beings. For that I shall confer the dhāraṇī mantra that accords with the truth. It is powerful and very beneficial. It exhausts all forms of attachment associated with the desire realm, the form realm, and the formless realm as well as all forms of pride, special pride, and pride that thinks ‘I am.’ It exhausts all forms of longing, covetousness, excitement, and ignorance. It exhausts the views related to the transitory collection, all the extremist views, all doubts, all the views that consider discipline and disciplined conduct to be supreme, and all the views of permanence and nihilism, as well as all the views related to sentient beings, obscurations, living beings, persons, creators, feeling subjects, forms, sounds, smells, tastes, textures, great marvels, birth, and abiding. This acceptance that accords with the truth induces complete and genuine understanding of all the aggregates, from the aggregate of form up to the aggregate of consciousness. It induces complete and genuine understanding of all the faculties, from the eye faculty up to the mind faculty. [F.109.b] It induces genuine understanding and abandonment of all the aggregates, the elements, and the sense sources. It liberates from desire related to any phenomenon, and it reveals the complete happiness of emancipation.

“Why will I do so? Because in those lands there are sentient beings who are like blind creatures, who are completely dull, who are like sheep, and who are intoxicated by sensual desire. This acceptance that accords with the truth eliminates all the views of those sentient beings and provides them with inexhaustible enjoyment. This acceptance that accords with the truth is the steadfast treasure of the entire Dharma. It subjugates all māras and enemies by converting them to the inconceivable Dharma, and it destroys the domain of all the māras. Furthermore, noble son, this acceptance that accords with the truth annihilates the māras and defeats the nāgas. It delights the gods, it pleases the hearts of the yakṣas, it causes the asuras to run away, it frightens the garuḍas, it generates faith in the kinnaras, and it terrifies the mahoragas. It subjugates the enemies, it generates sincere faith in the members of the kṣatriya class, it attracts the brāhmaṇas, and it pleases the vaiśyas and the śūdras. It frees women from their desires, it engenders weariness in the scholars, it delights the spiritual practitioners, and it cures all diseases. It pacifies and eliminates all struggle, famine, untimely death, hostile armies, untimely storms, untimely rain and flooding, untimely hurricanes, [F.110.a] untimely warm weather, snow, and heat waves, and it softens and purifies all substances that are harsh, rough, and hard to touch. It expands direct perception,24 clarifies the way of the sacred Dharma, ensures that the lineage of the Three Jewels remains uninterrupted, and causes one to adhere to the teachings of the Buddha. It provides relief to those who are afraid of saṃsāra, generates the knowledge of exhaustion, causes one to realize the knowledge of the unborn, overcomes all the dense darkness of ignorance, and removes the burden of suffering.

“Noble son, with this practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, [F.110.b] the dhāraṇī that exhausts the karmic actions of sentient beings, I will instill faith in others and confer upon them the acceptance that accords with the truth. Therefore, arise, and go to the buddha realm of Sahā! Present my words to the thus-gone Śākyamuni. Ask him if he has any ills or problems and whether he is healthy and well. Tell him, ‘In the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there is a world called Absence of Torment. In that buddha realm, the thus-gone Campaka Color resides, thrives, lives well, and teaches the Dharma. That thus-gone one has sent me here to ask these questions to the Blessed One: “Respected Blessed One, are you well and free from ills? Are the members of your retinue comfortable and in good health? Are they eager to listen to the sacred Dharma? Do they apply the Dharma in the way they hear it? Do they persevere in the Dharma? Do they abide by the Dharma? Are the domains of the māras and the nāgas subjugated in your buddha realm? Is this the domain of the Buddha alone? Are you turning the Dharma wheel without obstruction in this place?” For those who turn a wheel of non-Dharma in this buddha realm, the thus-gone Campaka Color instills faith by granting the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. He confers upon them this powerful and beneficial dhāraṇī mantra that accords with the truth. It exhausts all forms of attachment associated with the desire realm, the form realm, [F.111.a] and the formless realm. [. . .]25 It overcomes all the dense darkness of ignorance, and it removes the burden of suffering.’ ”

The bodhisattva great being Quintessence of the Sun’s Energy then said, “Respected Blessed One, when I consider this beneficial acceptance that accords with the Dharma and is filled with qualities, I am utterly afraid to go to the buddha realm of Sahā! Why? Because I have just heard about that realm from the Blessed One, and I am now aware that in the buddha realm of Sahā sentient beings are predominantly under the influence of desire and like blind persons. There, the women are unattractive and ugly yet extremely conceited in terms of their appearance. [. . .] Even sacred beings who are great scholars, who have trained in concentration, and who revel in the higher perceptions can be overpowered by women. Through the faults of women, all their roots of virtue will be destroyed, and they will go to the lower realms and be born as hell beings.”

The blessed thus-gone Campaka Color replied to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, you do not speak for your own sake, and you do not act for your own benefit. Noble son, you speak and act for the sake of all sentient beings. Noble son, who is the lay practitioner named Vimalakīrti who appears in the buddha realm of Sahā, within the retinue of the thus-gone Śākyamuni? [F.111.b] Is that not you?”

He remained silent.

“In that buddha realm and in countless trillions of buddha realms in between, I, the thus-gone Campaka Color, also sometimes manifest in the physical form of Brahmā to ripen beings. To ripen beings, I sometimes manifest in the physical form of Īśvara, of a spiritual practitioner, of Śakra, of a god, of the lord of the nāgas, of the lord of the asuras, of the lord of the garuḍas, of the lord of kinnaras, of the lord of humans, of a solitary buddha, of a hearer, of a member of the kṣatriya class, of a brāhmaṇa, of a householder, of a woman, of a boy, of a girl, of an animal, of a preta, and of a hell being.

“There are eighty thousand bodhisattva great beings in this retinue who are absorbed in attainment and arise from that state together with me. In this retinue, there are also some bodhisattvas whose minds are wavering and unsettled, and they strongly wish to behold the thus-gone Śākyamuni, to pay homage to him, to serve him, and to behold his great assembly. They also strongly wish to hear The Great Assembly from the thus-gone Śākyamuni. [F.112.a] However, those bodhisattvas only want to go there together with me. It would be improper if they were deceived by sensual desires there and if they were to go there and act in ways that make them unworthy to be my followers, so I will now speak for their benefit.”

The thus-gone Campaka Color then said to the bodhisattva Quintessence of the Sun’s Energy, “Noble son do not be afraid! Do not be afraid! Sacred being, I will confer upon you the dhāraṇī mantra called lotus of sunlight, through which one will develop intense aversion for the entire prison of the three realms; one will reach, perfect, and abide by the gateway of liberation, the absorption of the absence of marks; one will enter unwavering absorption; and one will thoroughly pass into nirvāṇa. This dhāraṇī mantra accomplishes all physical feelings and perceptions as well as the level of gaining control and liberation. It accomplishes the elimination of the ocean of saṃsāra and the removal of obstructions to the lineage of the Three Jewels. It accomplishes great love, great compassion, liberated insight, the subjugation of all māras and enemies, the knowledge of exhaustion, and the knowledge of the unborn, as well as enjoyment, life energy, peace, and lasting nirvāṇa.

“Noble son, all afflictions, such as desire, will diminish in those who listen one-pointedly to this sunlight dhāraṇī mantra, and after they die they will circle for seven lifetimes among the gods. There they will remember their former lives and will not be sullied by desires. [F.112.b] They will become sages among the gods, worthy to be worshiped by them. After they die, they will circle for seven lifetimes among the humans, without being sullied by desires. They will become sages among the humans, worthy to be revered and worshiped by all the gods and humans. Those who listen one-pointedly to this sunlight dhāraṇī mantra seven times will, after they die, be born seven times among the gods, as sages endowed with the five higher perceptions and worthy to be revered and worshiped by all the gods. Then, they will be born seven times among the humans, as sages endowed with the five higher perceptions and worthy to be revered and worshiped by the gods, the nāgas, the yakṣas, the asuras, the humans, and the nonhumans. Noble son, all the gods and goddesses who recite seven times this dhāraṇī mantra lotus of sunlight to gatherings of gods in the god realms and listen to it one-pointedly will disregard all the pleasures of the five senses and delight in concentration. In this world, if someone whispers it seven times in the ears of kings, of members of the kṣatriya class, or of brāhmaṇas, vaiśyas, or śūdras, and if they listen to it one-pointedly, they will all disregard all the pleasures of the five senses and delight in concentration. Noble son, a woman who listens to this dhāraṇī mantra lotus of sunlight and contemplates it or recites it for seven days without doing anything else will, [F.113.a] accordingly, experience a diminution of all her afflictions, such as desire. It will be the last time she is born with a female body, and she will not regress on the path to unsurpassed and perfect awakening. From then on, until she reaches unsurpassed parinirvāṇa, she will never again be born with a female body while circling in saṃsāra‍—unless she wishes to. Noble son, if people create a cooling balm by reciting this dhāraṇī mantra lotus of sunlight seven times, anoint great drums or conch shells with it, and then beat these drums or blow in these conch shells, the potency of the curses directed at humans will be annihilated anywhere the sound reaches. No torments related to medicines, envoys, words, mental activity, physical transformation, pretense, bondage, the body, or the heart will be experienced, and fruits will manifest without doing any work. Noble son, the dhāraṇī mantra lotus of sunlight thus possesses great miraculous powers.

“Noble son, remembering this dhāraṇī mantra that dries up all the rivers of desire and leads to the other shore of emancipation, [F.113.b] proceed to the Sahā world! Since you have already overcome all the demonic hooks of desire through your courage and heroic exertion with the objects, no one is able to sully your body or mind with the fetters of desire. So go to the buddha realm of Sahā and apply this dhāraṇī mantra as you have heard it! In that place, surely none of the billions of māras will be able to sully you with the stench of desire through the use of any mantras, medicines, or doctrines‍—just as no god or human can do so!”

At that moment, the bodhisattva great being Quintessence of the Sun’s Energy and all the other myriads of bodhisattvas and divine beings as well as the gods and humans exclaimed with amazement and astonishment, “The wisdom vision of the blessed buddhas and the level of mastery they have attained are amazing! They are truly amazing! We have never before heard this dhāraṇī mantra that completely destroys the torments of desire!”

Within the retinue, there were eighty-four thousand goddesses and girls who listened to this dhāraṇī mantra with reverence. As soon as they heard it their female genitals disappeared, they developed male genitals, and they all reached nonregression on the path to unsurpassed and perfect awakening.

The thus-gone Campaka Color then held up a garland of campaka flowers and said to the bodhisattva great being Quintessence of the Sun’s Energy, “O noble son, take this garland of campaka flowers along with the dhāraṇī mantra lotus of sunlight and the acceptance that accords with the truth. [F.114.a] Bring to that place those two dhāraṇīs which clear away desire like a flash of lightning, as well as the Dharma gateway. Once there, please convey my words to the thus-gone Śākyamuni and ask him if he has any ills or problems and whether he is healthy and well. Tell him ‘The thus-gone Campaka Color is inquiring whether you, respected Blessed One, are well and free from ills. Do the members of your retinue listen to you with respect? Are they eager for the Dharma? Do they abide by the Dharma? Do they persevere in the Dharma? That thus-gone one causes others to develop faith in those dhāraṇīs which clear away afflictions in all buddha regions, and in the Dharma gateway. He confers those powerful and beneficial dhāraṇī mantras‍—the Dharma gateways that clear away desire like a flash of lightning. They exhaust all forms of attachment associated with the desire realm and the form realm. [. . .] They overcome all the dense darkness of ignorance, and they remove the burden of suffering.’ ” [B3]

The bodhisattva great being Quintessence of the Sun’s Energy replied, “Respected Blessed One, I shall do so!”

Also, at that moment, eighty thousand bodhisattvas exclaimed in unison, “Respected Blessed One, we also wish to behold the thus-gone Śākyamuni, pay homage to him, worship him, revere him, and behold his great assembly, so we also wish to go. From that thus-gone one we wish to hear The Great Assembly, the Dharma gateway that clears away afflictions in all the buddha regions!”

The thus-gone Campaka Color replied to them, [F.114.b] “Noble sons, in that case, all of you proceed together while assuming the appearance, look, hue, shape, and behavior of mahābrahmās!”

At that moment, the bodhisattva Quintessence of the Sun’s Energy and all the myriads of other bodhisattvas emanated bodies with the appearance, look, hue, shape, and behavior of mahābrahmās. They prostrated to the feet of the thus-gone Campaka Color and circumambulated him three times. Then they departed, and in a single instant they arrived in the buddha realm of Sahā. Immediately upon arriving, those sacred beings showered a rain of campaka flowers everywhere in the buddha realm of Sahā in order to worship the Blessed One. They then proceeded toward Magadha and the place where the blessed thus-gone Śākyamuni was residing. When they arrived there, they prostrated to the feet of the Blessed One and sat to one side. Up to that moment, the Blessed One had been engaged in a discourse with King Bimbisāra about how to abide by the Dharma.

At that time, in the southern direction, beyond buddha realms as numerous as the grains of sand needed to fill a city one league square, there was a world ripe with the five degenerations called Banner of Degeneration, where the thus-gone, worthy, perfect Buddha King of the Lord of Mountains was residing. He thrived, lived well, and taught the Dharma. At that point there was a bodhisattva great being named Gandhahastin present in his assembly. In the sky above he saw an innumerable and limitless number of bodhisattvas departing from the south and proceeding toward the north. [F.115.a] As he looked in the direction in which those bodhisattva great beings were going, he saw a brilliant light. He then questioned the thus-gone King of the Lord of Mountains, who replied to him in the same way as before: “Noble son, beyond buddha realms as numerous as the grains of sand needed to fill a city one league square, there is a world called Sahā, where the thus-gone Śākyamuni resides. He thrives, lives well, and teaches the Dharma. In that place, there is now a great assembly in which that thus-gone one reveals Dharma teachings that are the gateways to the ascertainment of the three vehicles, in order to ensure that the Dharma way remains for a long time, to ensure that the lineage of the Three Jewels remains uninterrupted, to ensure that those who abide by the Dharma remain without interruption, to destroy the domain of the māras, and to raise the banner of the Dharma. There, all the thus-gone ones have recited the dhāraṇī mantra called jewel crest and then left. The thus-gone Śākyamuni has gathered a great assembly of bodhisattva great beings and hearers who possess the three eyes that are endowed with the four correct knowledges and who display the sublime states. This retinue distinctly fills the earth and the sky of the buddha realm of Sahā, and it is insatiable with respect to the Dharma teachings of the thus-gone Śākyamuni, who is endowed with the most delightful voice.

“Noble son, if you would like to bring my words to the Sahā world in order to convey them to the thus-gone Śākyamuni, [F.115.b] there these words of mine will instill faith in the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. There, I will confer this powerful and beneficial dhāraṇī mantra that accords with emptiness. It exhausts all forms of attachment associated with the desire realm, the form realm, and the formless realm, as well as all forms of pride, special pride, and pride that thinks ‘I am.’ [. . .] It generates the knowledge of exhaustion, causes one to realize the knowledge of the unborn, overcomes all the dense darkness of ignorance, and removes the entire burden of suffering.

“Noble son, this is the dhāraṇī mantra that accords with emptiness. [F.116.a] It is very powerful and beneficial. It exhausts all forms of attachment associated with the desire realm and the form realm, and [. . .] it removes the burden of suffering. Arise, and go to the buddha realm of Sahā! Present my words to the thus-gone Śākyamuni and ask him if he has any ills. [. . .] For those who turn a wheel of non-Dharma in this buddha realm, the thus-gone King of the Lord of Mountains instills faith by granting the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. He confers this powerful and beneficial dhāraṇī mantra that accords with emptiness. It exhausts all forms of attachment associated with the desire realm and the form realm, and [. . .] it removes the entire burden of suffering.”

The bodhisattva great being Gandhahastin said, “Respected Blessed One, when I consider the benefits of the qualities and emptiness that are related to this dhāraṇī mantra that accords with emptiness, I am afraid to go to the buddha realm of Sahā! Why is it so, respected Blessed One? Because I have heard and understood what the Blessed One said: that in that buddha realm of Sahā, sentient beings are predominantly under the influence of intense desire; [. . .] due to the faults of women, all beings’ roots of virtue will deteriorate, and they will go to the lower realms and be born as hell beings.” [F.116.b]

The thus-gone King of the Lord of Mountains then said to the bodhisattva great being Gandhahastin, “The sky has three conditions. Due to those three conditions, it is always beautiful, it is unafflicted by snow, and it does not dry up the rivers. When the body has three conditions present‍—expertise, acceptance, and restraint‍—the stormy river of ignorance will not afflict the six sense faculties.26 You are speaking like a child. Because of those three circumstances you are liberated from all rivers. These three circumstances reveal the nonexistence of sentient beings and the Dharma that removes the burden of the aggregates. You have cultivated the thirteen types of acceptance of the unborn nature of phenomena and abandoned all fears, so why do you say that you are afraid? Sometimes you assume the physical form of Brahmā to liberate beings in other buddha realms. At other times you manifest in many other buddha realms, in the physical forms of Maheśvara, Śakra, Nārāyaṇa, gods, yakṣas, lords of the nāgas, asuras, universal monarchs, doctors, members of the kṣatriya class, brāhmaṇas, hearers, [. . .] or ministers. You constantly manifest within afflicted buddha realms to purify buddha realms, so why do you say that you are afraid of ripening sentient beings?

“Noble son, I will now reveal to you the teaching of the inexhaustible core. It fulfills all wishes, it attracts omniscient wisdom, it subjugates the four māras, it eliminates all obstructions to the lineage of the Three Jewels, it produces the light rays that destroy the entire domain of the nāgas, [F.117.a] it exhausts all karmic actions of sentient beings, it produces great love, it brings sentient beings to maturity, it lets one take rebirth in the lower realms intentionally and with great compassion, it protects sentient beings, it pleases the minds of all beings, it reverses all wrong paths, views, desires, aspirations, and vehicles of all beings, it liberates all beings from the lower realms, it liberates all women and causes them to obtain male bodies, it causes all sections of the Dharma to become inexhaustible, it eliminates all miserliness, it causes all types of absorption and higher perceptions to become inexhaustible, it generates faith in all beings, it establishes them on the path of the bodhisattvas, it transforms the vehicle of the hearers and the vehicle of conditions, [. . .] and it accomplishes unsurpassed parinirvāṇa. Such is the teaching of the inexhaustible core. Merely by hearing it, all the karmic obscurations of sentient beings, as well as all their other obscurations‍—as numerous as the grains of sand in the Ganges‍—that cause them to block, discard, and disregard all roots of virtue and prevent their fulfillment and practice, will be immediately exhausted. The fruition of these obscurations will not manifest, except for that of the karmic actions generated by the acts of immediate retribution, the rejection of the sacred Dharma, and the denigration of noble beings.

“Noble son, joy, faith, and understanding will develop in those who listen one-pointedly to this teaching of the inexhaustible core even a single time. [F.117.b] All the karmic obscurations of those sentient beings, as well as all their other obscurations‍—as numerous as the grains of sand in the Ganges‍—that cause them to block, discard, and disregard all roots of virtue and prevent their fulfillment and practice, will be immediately exhausted. The fruition of these obscurations will not manifest. No matter how they engage in the roots of virtue, if they undertake the practice of the perfection of generosity, they will be blessed by all buddhas, by all bodhisattvas, by all circumstantial victors, and by all worthy ones. Their households will experience inexhaustible enjoyments. If they are themselves proper vessels with body, speech, and mind undefiled by miserliness, and if they practice generosity without apprehension and with minds free of contempt for the recipients of generosity, even if they give away their head‍—their most sacred limb, no one in the world with its gods and humans will be able to create obstacles for them, unless they have committed the acts of immediate retribution, rejected the sacred Dharma, or denigrated noble beings.

“If they are diligent in undertaking the practice of the perfection of discipline, if they please the noble beings and receive their blessings, and if they abide by pure discipline, patience, and certainty, they will be worthy to be trusted and revered by Śakra, Brahmā, and all the protectors of the world. They will also be worthy to be revered by all the members of the kṣatriya class, the brāhmaṇas, the vaiśyas, and the śūdras. They will spend their days and nights without criticizing others or praising themselves and without clinging to personal gains and honor. They will sleep well, wake up refreshed, and experience few discomforts, and food and beverages will be available for them immediately and in great quantity. They will be compassionate and altruistic toward all beings [F.118.a] and will exert themselves in meaningful endeavors. Later, when they die, in the ten directions they will see blessed buddhas who will give them this advice: ‘Excellent, sublime being, excellent! Your discipline is faultless, so please come here to my pure realm! I will establish you on the ten levels.’ Due to their vision of the buddhas, noble joy and faith will arise in them. After they die, they will be born into pure buddha realms where buddhas are present, and there they will quickly reach the ten levels. Once they abide on the ten levels, they will then swiftly awaken to unsurpassed and perfect buddhahood.

“If, when they hear this teaching of the inexhaustible core, those persons immediately cultivate the perfection of diligence, they will be endowed with generosity, pleasant speech, the ability to benefit, diligence that accords with one’s aim, strength, enthusiasm, intelligence, and sacred courage. They will be worthy to be trusted, worshiped, revered, remembered, pleased, and protected by all the lords of the gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, and humans, [. . .] and they will swiftly awaken to unsurpassed and perfect buddhahood.

“If, when they hear this teaching of the inexhaustible core, those persons immediately cultivate the perfection of patience, they will be free from all beings, they will be endowed with nonapprehension, [F.118.b] they will be blessed by noble beings, and they will achieve the acceptance that focuses on the Dharma. Even if their main and secondary limbs are cut off, not a single instant of anger will arise in them, and they will renounce all forms of aggression. They will be worthy to be trusted by everyone, from the lords of the gods to the lords of the humans, [. . .] and they will swiftly awaken to unsurpassed and perfect buddhahood.

“Similarly, if, when they hear this teaching of the inexhaustible core, those persons immediately cultivate the perfection of concentration, they will be swiftly blessed by noble beings and achieve the concentration that focuses on the Dharma, and they will achieve liberation, and formless attainment, as well as trillions of gateways to absorption, dhāraṇī, and acceptance. They will always be considered by all the buddhas. Everyone‍—from the lords of the gods to the lords of the humans‍—will think about them, and they will deserve their trust. [. . .] They will swiftly awaken to unsurpassed and perfect buddhahood.

“Noble son, those who listen one pointedly to this teaching of the inexhaustible core even a single time will give rise to intense joy, faith, and comprehension. All their karmic obscurations, mental obscurations, obscurations to the Dharma, and afflictive obscurations‍—as numerous as the grains of sand in the Ganges‍—that cause them to block, discard, and disregard all roots of virtue and prevent their fulfillment and practice will be exhausted. The fruition of these obscurations will not manifest, except for that of the karmic actions generated by the acts of immediate retribution, the rejection of the sacred Dharma, and the denigration of noble beings. [F.119.a]

“When they cultivate the perfection of insight of the noble ones, they will be blessed by all buddhas, bodhisattvas, solitary buddhas, and worthy ones, and they will enjoy remaining in seclusion. The qualities through which they purify and perfect the faculty of insight of the noble ones will arise within their minds and mental states. They will comprehend all phenomena and eliminate and transcend all doubts. The world with its gods and asuras will not be able to harm them, and they will be worthy to be trusted, remembered, pleased, worshiped, revered, and protected by all the lords of the gods, yakṣas, asuras, garuḍas, kinnaras, and humans. Later, when they die, in the ten directions they will behold familiar blessed buddhas who will extend them a hand and say, ‘Sacred being, come here and stay in my pure buddha realm. I will establish you on the ten levels by means of knowledge.’ Through their vision of these buddhas, their noble joy, and their faith, they will, after they die, be born into pure buddha realms where buddhas are present. There they will attain the ten levels, and before long they will awaken to unsurpassed and perfect buddhahood. Noble son, [F.119.b] this is how greatly beneficial the great teaching of the inexhaustible core is.

“If sentient beings who are despised and rejected from all the pure buddha realms, who have committed the acts of immediate retribution, who have rejected the sacred Dharma, denigrated the noble ones, and committed the root downfalls hear this great teaching of the inexhaustible core, and if, while maintaining for seven years an attitude that is loving, affectionate toward all beings, impartial, and free from slander or idle gossip, they remember it by constantly cultivating the recollection of the Buddha and fixing their attention on him three times during the day and three times during the night while draping their shawls over one shoulder, kneeling on both knees, and joining their palms together, then, after those seven years have passed, the entirety of their terrible karmic actions will be exhausted and purified. Noble son this great teaching of the inexhaustible core is therefore endowed with great miraculous powers.

“If women who wish for success hear this teaching of the inexhaustible core and remember it while visualizing the Buddha in front of them three times during the day and three times during the night for seven months while kneeling on both knees and joining their palms together, they will achieve great success. From then on, until they reach unsurpassed and perfect awakening, they will no longer be born with a female body in saṃsāra‍—unless they wish for it. If women who wish for a husband, for status, for wealth, for pregnancy, [F.120.a] or for sons perform ablutions, guard against frivolousness,27 and remember this great teaching of the inexhaustible core by visualizing the Buddha in front of them three times during the day and three times during the night in a solitary place while kneeling on both knees and bowing with their palms joined together, their wishes will then be fulfilled accordingly. Until they reach unsurpassed nirvāṇa, it will be the last time they are born with a female body‍—unless they wish for it. This great teaching of the inexhaustible core is therefore very meaningful and beneficial; you have never heard anything like this before!

“Noble son, this is the great teaching of the inexhaustible core. It is endowed with great qualities, great meaning, and great benefits. It subjugates all sentient beings and benefits, cleanses, illuminates, and pacifies all of them. [F.120.b] Arise, and go to the Sahā world to present my words to the thus-gone Śākyamuni!”

Then, amazed and filled with intense joy, the entire retinue exclaimed, “The unobscured wisdom vision of the blessed buddhas is amazing, and so is this great teaching taught by the Thus-Gone One! It eliminates all minor, middling, and severe karmic obscurations that hinder all roots of virtue, and it swiftly delivers the happiness of emancipation!”

Then, the bodhisattva Gandhahastin exclaimed:

“Respected Blessed One, I will remember this great teaching of the inexhaustible core and go to the Sahā world!”

At that moment, the bodhisattva great beings in the retinue arose from their absorption, and before long [F.121.a] an innumerable and limitless number of them exclaimed in unison, “Respected Blessed One, we also want to behold the thus-gone Śākyamuni, to pay homage to him, to worship him, to revere him, to behold his great assembly, and to listen to the Dharma teaching of The Quintessence of the Sun, which has never been heard before! Blessed One, please allow us to go there!”

The thus-gone King of the Lord of Mountains replied, “Noble sons, all of you please proceed together while adopting the attire, behavior, marks, shape, and majestic power of Śakra.”

Then, the bodhisattva great being Gandhahastin and all the innumerable and limitless bodhisattva great beings manifested personal emanations with the attire, behavior, marks, shape, and majestic power of Śakra. They prostrated to the feet of the blessed thus-gone King of the Lord of Mountains, circumambulated him three times, and left. In a single instant they arrived in the Sahā world. As soon as they arrived, in this buddha realm of Sahā they showered a rain of perfumed substances‍—powders of white sandalwood, uragasāra sandalwood, tamāla tree leaves, aloeswood, Chinese incense, and yellow sandalwood‍—to worship the blessed Śākyamuni. When, looking like Śakra, they arrived at the place where the thus-gone Śākyamuni was residing, they prostrated to the feet of the Blessed One, circumambulated him three times, and then sat to one side. [F.121.b] Up to that moment, the Blessed One had been engaged in a discourse with King Bimbisāra about how to abide by the Dharma.

Also during that time, in the western direction, beyond buddha realms as numerous as the grains of sand in forty-two Ganges Rivers, there was a buddha realm ripe with the five degenerations called Essence Banner, where thus-gone, worthy, perfect Buddha Royal Mass of Glorious Wisdom was residing. He thrived, lived well, and taught the Dharma to sentient beings and in accordance with the inclinations of the members of his four assemblies. A bodhisattva great being named Glorious Essence of Light, who had joined the assembly to listen to the Dharma, looked upward and saw in the sky above an innumerable and limitless number of bodhisattva great beings departing from the west and proceeding toward the east. When he looked in the eastern direction, where those bodhisattva great beings were going, he saw a brilliant light. He then questioned the thus-gone Royal Mass of Glorious Wisdom, who replied to him, “Noble son, in the eastern direction, beyond buddha realms as numerous as the grains of sand in forty-two Ganges Rivers, in a place ripe with the five degenerations, there is a world called Sahā, where the blessed Buddha, the thus-gone Śākyamuni, resides, thrives, lives well, and teaches the Dharma. At this time, there is in that place a great assembly [F.122.a] in which that thus-gone one reveals Dharma teachings that are the gateways to the ascertainment of the three vehicles, to ensure that the Dharma way and the lineage of the Three Jewels endure for a long time, to ensure that those who abide by the Dharma remain without interruption, to destroy the domain of the māras, and to raise the banner of the Dharma. There, all the thus-gone ones have recited the dhāraṇī mantra called jewel crest and then left. The thus-gone Śākyamuni has gathered a great assembly of bodhisattva great beings and hearers who possess the three eyes that are endowed with the four correct knowledges and who display the sublime states. This retinue distinctly fills the earth and the sky of the buddha realm of Sahā, and it is insatiable with respect to the Dharma teachings of the thus-gone Śākyamuni, who is endowed with the most delightful voice.

“Noble son, if you would like to bring my words to the Sahā world in order to convey them to the thus-gone Śākyamuni, I shall instill faith there in the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. There, I will confer this powerful and beneficial acceptance that accords with the absence of wishes. It exhausts all forms of attachment associated with the desire realm, the form realm, and the formless realms, as well as all forms of pride, special pride, and pride that thinks ‘I am.’ [. . .] It generates the knowledge of exhaustion, [F.122.b] causes one to realize the knowledge of the unborn, overcomes all the dense darkness of ignorance, and removes the burden of suffering.

“Noble son, this is the dhāraṇī mantra that accords with the absence of wishes. It is powerful and beneficial, it exhausts all forms of attachment associated with the desire realm and the form realm, [. . .] and it removes the entire burden of suffering. Take it with you, and go to the Sahā world! Convey my words to the thus-gone Śākyamuni and ask him if he has any ills or problems and whether he is healthy and well. Tell him, ‘In the western direction, beyond buddha realms as numerous as the grains of sand in forty-two Ganges Rivers, there is a buddha realm ripe with the five degenerations called Essence Banner, where the thus-gone, worthy, perfect Buddha Royal Mass of Glorious Wisdom resides, lives well, and teaches the Dharma to sentient beings and in accordance with the inclinations of the members of his four assemblies. [F.123.a] That thus-gone one has sent me here from that place to ask these questions to the Blessed One: “Respected Blessed One, are you well and free from ills? Are the members of your retinue in good health? Are they eager to listen to the sacred Dharma? Do they apply the Dharma in the way they hear it? Do they persevere in that Dharma? Do they abide by the Dharma? Are the domains of the māras and the nāgas subjugated in your buddha realm? Is this the domain of a single buddha? Are you turning the Dharma wheel without obstruction in this place?” For those who turn a wheel of non-Dharma in this buddha realm, the thus-gone, worthy, perfect Buddha Royal Mass of Glorious Wisdom instills faith by granting the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, this dhāraṇī mantra that exhausts the karmic actions of sentient beings. He also confers this powerful and beneficial dhāraṇī mantra that accords with the absence of wishes. It exhausts all forms of attachment associated with the desire realm and the form realm, [. . .] and it removes the entire burden of suffering.’ ”

The bodhisattva great being Glorious Essence of Light then said, “Respected Blessed One, when I consider the benefits of this dhāraṇī mantra that accords with the absence of wishes, I am very afraid of going to the buddha realm of Sahā! [F.123.b] Why is it so? Because I have heard and understood what the Blessed One said: in that buddha realm of Sahā, sentient beings experience intense suffering due to their improper views; they are predominantly under the influence of intense desire and are like blind persons; [. . .] due to the faults of women, all roots of virtue will deteriorate, and beings will be born instantly in the Hell of Unceasing Torment.”

The thus-gone Royal Mass of Glorious Wisdom replied to the bodhisattva great being Glorious Essence of Light, “Answer these questions, noble son, answer these questions! In the buddha realm of Sahā, in the great ocean between the four continents, have you not established six hundred forty million nāgas into the practice of taking the threefold refuge by displaying the frightening appearance of a garuḍa, the king of birds, for nine days? Have you not caused them to give rise to the mind set on unsurpassed and perfect awakening?”

“Respected Blessed One, that is correct. I did as you have just said. I have indeed established sixty hundred forty million nāgas in that practice, until awakening, by displaying a frightening appearance.”

“Well then, noble son, in the middle of the four continents, in the place where no rain was falling and all the nāgas had become distressed, did you not manifest as great elephant-nāgas, great horse-nāgas, and great snake-nāgas showering down rains for seven days?”

“Respected Blessed One, that is correct. I did that due to my specific past aspirations.”

“Then why are you nervous to be sent there by me?” the Blessed One continued. [F.124.a]

The bodhisattva replied, “Respected Blessed One, when a skilled person encounters a great treasure of gems and starts digging with his fingernails, the more he or she digs, the more he or she will discover large amounts of jewels. Respected Blessed One, in the same way, the more a skilled person extracts the thus-gone ones’ treasure by means of such words, the more that person will gain huge amounts of invaluable Dharma gems. Therefore, in order to ripen beings in that place, I am now seeking from the Thus-Gone One great amounts of Dharma seals that can generate the thus-gone ones’ power, so that I may ripen a huge number of these beings.”

The thus-gone Royal Mass of Glorious Wisdom then said to the bodhisattva great being Glorious Essence of Light, “Noble son, I confer upon you what is known as the great teaching of the fundamental knowledge mantra: [B4]

“This is the great teaching of the fundamental knowledge mantra. [F.124.b] In that place, merely by hearing that great teaching, the lesser, moderate, and intense cravings of sentient beings and their afflictions that are the cause of saṃsāra will be completely pacified, as will their afflictions that act as the causes of rebirth in the form and formless realms. All their afflictions, as numerous as the grains of sand in the Ganges, will be pulverized, and all the physical, verbal, and mental negativities of the five classes of beings that they have accumulated so far‍—those that have not yet reached full fruition and those that have not been purified‍—will be counteracted. If some beings listen one-pointedly and appropriately to this great teaching of the fundamental knowledge mantra and cultivate this Dharma for seven days without doing anything else, everything that causes the deterioration and obstruction of virtue will be exhausted without coming to fruition. The same applies to everything that causes wealth to decline, everything that causes one to be separated from desirable objects, everything that harms the body and disturbs the mind, everything that causes one to feel weary of any type of virtue, and everything that causes one to feel joyful about any type of nonvirtue‍—except for the acts of immediate retribution, the rejection of the sacred Dharma, the denigration of the noble ones, and the root downfalls.

“Those beings will then engage in such roots of virtue. If they undertake the practice of the perfection of generosity, they will be blessed by all buddhas, by all bodhisattvas, by all circumstantial victors, and by all worthy ones, and their households will experience inexhaustible wealth. If they cultivate the perfections of discipline, patience, diligence, concentration, and insight, [F.125.a] they will not be harmed by the world with its gods and asuras. Instead, they will be worthy to be trusted, remembered, pleased, worshiped, revered, and protected by everyone, from all the lords of the gods to all the lords of the humans. Later, when they die, they will see in the ten directions blessed buddhas who will extend their hands and tell them, ‘Sublime beings, welcome! Please stay here in my pure buddha realm. I will establish you on the ten levels.’ Due to their visions of the buddhas and their noble joy and faith, they will, after they die, be born into buddha realms where the buddhas are present. There, they will reach the ten levels, and before long they will awaken to unsurpassed and perfect buddhahood. Noble son, this great teaching of the fundamental knowledge mantra is therefore very valuable.

“Noble son, in that buddha realm of Sahā, sentient beings are deteriorating in the roots of virtue that are conducive to certainty. Why is it so? Because they have been removed from all the buddha realms of the ten directions and because they commit the acts of immediate retribution, reject the sacred Dharma, denigrate the noble ones, and commit the root downfalls. For a long time, they have all experienced various types of intense and harsh suffering in the three lower realms. Due to their release from and purification of those three lower realms, [F.125.b] they adopt the paths of the ten virtuous actions. Due to that cause, as well as the previous aspirations of the thus-gone Śākyamuni, they have now obtained a human body in that buddha realm. However, because of their familiarity with the experience of suffering in the lower realms, they have completely forgotten any faculties of faith up to insight that they had developed familiarity with in the past. This also applies to any previous familiarity with generosity up to insight, and it also applies to aspirations, weariness of saṃsāra, happiness of emancipation, and cultivation of the sublime states. Having forgotten all these, they have been born into that buddha realm. Moreover, due to all their former negative acts, they are born unattractive, ugly, with limbs missing, and lacking food, drinks, clothes, bedding, and ornaments. There they have short lifespans, their intellect and intelligence are weak, and they have few resources and possessions. Their roots of virtue, merits, and accomplishments are weak, and they perform few positive deeds. They engage in negative activities, they are seized by wrong view, they have faith in negative treatises, and they form harmful aspirations. They are affected by many diseases, they have many distractions, they have many activities and undertakings, and they repeatedly perform the three types of negative acts.28 They are discomposed, scathing, impetuous, harsh, and angry. They follow the paths of the ten nonvirtuous actions, and they reject the Three Jewels. Therefore, most beings in that buddha realm are headed for the three lower realms. [F.126.a]

“Noble son, merely hearing this great teaching of the fundamental knowledge mantra will immediately liberate those beings from the paths that lead to the lower realms, since it connects them to the virtues that accord with certainty. They will rejoice in their past familiarity with the faculties of faith up to insight, as well as in their former formation of aspirations, meditation on the defects of saṃsāra, and cultivation of the sublime states. Just by hearing it, their lifespans will increase, their health will improve, their resources and possessions will multiply, and their virtuous deeds will immensely increase, as will their accomplishments of roots of virtue, their insight, their love, their equanimity, and their wholesome actions. Just by hearing it, they will all develop the correct view. Those beings who listen respectfully to this great teaching of the fundamental knowledge mantra and contemplate these qualities one-pointedly for seven days without doing anything else will follow the paths of the ten virtuous actions. They will engage in the three types of positive acts, take refuge in the Three Jewels, delight in the strength of aspirations, abide by the Dharma, and illuminate the lineage of the Three Jewels. All those beings‍—except for those who have committed the acts of immediate retribution or the root downfalls‍—will recollect their previous lives there. After they die, they will then be born in this buddha realm of Sahā, over and over again. Those sentient beings who have not yet experienced the karmic ripening of their extremely severe negative actions will, [F.126.b] if they hear this great teaching of the fundamental knowledge mantra, achieve such qualities. As soon as they hear it, all their immeasurable karmic obscurations will be exhausted.

“In that place, those sentient beings should write down this entire Dharma teaching. They should build statues of the seven perfect buddhas and create monastic compounds for the saṅgha of the thus-gone Śākyamuni’s hearers who abide by the Dharma. They should also arrange benefactors in that place, exert themselves in restoring their vows at the proper times, and listen to the Dharma. For those sentient beings who have developed delight and supreme joy in the Three Jewels, there may manifest some undesirable consequences that resemble those various types of intense suffering they would otherwise experience in the three lower realms for myriads of eons: some may be sick for extended periods, but this will lead to the exhaustion of the capacity of their previous nonvirtuous actions. For some, it will be exhausted through their limbs being cut off. For some, it will be exhausted through running out of wealth. For some, it will be exhausted through the dissolution of their retinues. For some, it will be exhausted through losing their resources and possessions. For some, it will be exhausted through being harmed physically by members of their retinues and servants, or through being thrown into prison. For some, it will be exhausted through being told unpleasant words and being insulted. Through such consequences of similar nature, the nonvirtuous actions they created previously will be exhausted. Noble son, this great teaching of the fundamental knowledge mantra is therefore very valuable. [F.127.a]

“Noble son, this great teaching of the fundamental knowledge mantra is very valuable and beneficial. It benefits, cleanses, illuminates, reminds, and pacifies all beings. Sentient beings who listen to it one-pointedly and accomplish it as it is taught will be blessed by all thus-gone ones, by all bodhisattva great beings, by all circumstantial victors, and by all the worthy ones. They will deserve the consideration, trust, reverence, offerings, and protection of everyone‍—from the lords of the gods to the lords of the humans. Later, in their last moment of consciousness when they are about to die, they will see in front of them blessed buddhas from the ten directions [F.127.b] who will extend their hands and tell them, ‘O, come here, you who possess a wealth of qualities! Please stay in my pure buddha realm. I will establish you on the ten levels.’ Due to their noble joy, delight, and faith born from their visions of the buddhas, they will, after they die, be born into buddha realms where the buddhas are present. There they will reach the ten levels and swiftly awaken to unsurpassed and perfect buddhahood. This great teaching of the fundamental knowledge mantra is therefore very valuable and beneficial for exhausting the karmic actions of sentient beings and causing the attainment of complete purity and the attainment of the happiness of emancipation. Therefore, take it with you, go to the Sahā world, and present my words to the thus-gone Śākyamuni!”

The bodhisattva great being Glorious Essence of Light replied, “Respected Blessed One, I shall do so!”

At that moment, in that retinue, an innumerable and limitless number of bodhisattva great beings exclaimed in unison, “Respected Blessed One, we also want to behold the thus-gone Śākyamuni, to pay homage to him, to revere him, to behold his great assembly, and to hear the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, this dhāraṇī mantra that exhausts the karmic actions of sentient beings. It has not been long since we arose from the practice of absorption. Respected Blessed One, since many others have already left, please allow us also to go to the Sahā world!” [F.128.a]

The thus-gone Royal Mass of Glorious Wisdom said to them, “Noble sons, all of you proceed together while assuming the complexion, marks, appearance, shape, behavior, and attire of Nārāyaṇa!”

They replied, “Respected Blessed One, we shall do so!”

The bodhisattva great being Glorious Essence of Light and all those bodhisattva great beings now transformed themselves to have the complexion, marks, appearance, shape, behavior, and attire of Nārāyaṇa. They prostrated to the feet of the thus-gone Royal Mass of Glorious Wisdom and circumambulated him three times. Then they left and instantaneously arrived in the buddha realm of Sahā. As soon as they arrived, they showered a rain of gold from the Jambū River everywhere in the buddha realm of Sahā in order to worship the Blessed One. They then proceeded toward the middle region of the four continents, in the direction of Magadha. When they arrived there, they prostrated to the feet of the blessed Śākyamuni and sat to one side. The Blessed One was still engaged in a discourse with King Bimbisāra about how to abide by the Dharma.

Also during that time, in the northern direction, beyond buddha realms as numerous as the grains of sand in eighty Ganges Rivers, there was a buddha realm ripe with the five degenerations called Manifestation of All Perfumes, where the thus-gone, worthy, perfect Buddha Glorious Essence of Flowers was residing. He thrived, lived well, and taught the Dharma. [F.128.b] A bodhisattva great being named Ākāśagarbha was present in that assembly in order to listen to the Dharma. At one point, he looked in the sky above and saw an innumerable and limitless number of bodhisattva great beings departing from the north and proceeding toward the south. When he looked in the southern direction, he saw a brilliant light. He then bowed down with his palms joined together in the direction of the Buddha Glorious Essence of Flowers and said, “Respected Blessed One, when I recently arose from the practice of absorption, I saw in the sky above an innumerable and limitless number of bodhisattva great beings departing from the north and going toward the south. Then, respected Blessed One, as I looked toward the south, I saw a brilliant light and wondered, ‘Why is this so?’ ”

The thus-gone Glorious Essence of Flowers replied to the bodhisattva great being Ākāśagarbha, “Noble son, in the southern direction, beyond buddha realms as numerous as the grains of sand in eighty Ganges Rivers, there is a buddha realm ripe with the five degenerations called Sahā, where the thus-gone, worthy, perfect Buddha Śākyamuni resides. He thrives, lives well, and to a great assembly he now reveals Dharma teachings that are the gateways to the ascertainment of the three vehicles, to ensure that the Dharma way endures for a long time and that those who abide by the Dharma of the lineage of the Three Jewels remain without interruption. In that buddha realm of Sahā, [F.129.a] a great assembly of the Buddha has gathered to destroy and cleanse the domain of the māras, to raise the banner of the Dharma, and to ensure that the Dharma way remains for a long time. There, all the thus-gone ones have uttered the dhāraṇī mantra called jewel crest and then left after having engaged with that buddha realm. The thus-gone Śākyamuni has gathered a great assembly of bodhisattva great beings and great hearers who possess the three eyes that are endowed with the four correct knowledges and who display the sublime states. This retinue fills the earth and the sky of that buddha realm of Sahā, and it is insatiable with respect to the Dharma teachings of the thus-gone Śākyamuni, who is endowed with the most delightful voice.

“Wishing to explain the four means of attracting disciples, the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings, that thus-gone Śākyamuni, who is endowed with the most delightful voice, has formed the wish, ‘May the bodhisattva great beings from the buddha realms of the ten directions‍—from those who will reach emancipation over a hundred eons up to those who are in their final existence and possess the eighteen unique qualities, who are not led astray by others, and who are experts in unobstructed wisdom‍—enter this buddha realm of Sahā at this very moment! Once they are here, may they abide by each of their virtuous concentrations! In the same way, may the great earth in this buddha realm come to possess great strength, nourishment, and qualities. In the same way, may everyone be endowed with recollection, diligence, [F.129.b] generosity, and insight‍—just as in other buddha realms! May all bodhisattva great beings who are dwelling in the buddha realms of the ten directions enter this buddha realm of Sahā at this very moment! Once they have gathered here, may they dwell in accordance with the power of their individual virtues and in accordance with their concentrations!’

“The light that radiates from the bodies of some of those beings who are absorbed in states of concentration is like the light emitted by oil lamps. The light that radiates from the bodies of some is like the light emitted by [. . .] many trillions of suns and moons. This brilliant light emitted by the gathering of those bodhisattva great beings is now pervading the buddha realm of Sahā. Right now, the bodhisattva great beings who had withdrawn into meditative seclusion in all the buddha realms of the ten directions and who had never previously gone to the buddha realm of Sahā have arisen from their absorptions and departed for that realm. Once they arrive there, they will behold that thus-gone one and his great assembly. They will hear that great dhāraṇī mantra, sit cross-legged, and revel in a variety of individual virtuous concentrations.

“Noble son, you should also arise from your absorption and go to the buddha realm of Sahā! Noble son, in that buddha realm of Sahā, sentient beings have extremely short lifespans. They are affected by many diseases, their intelligence is weak, and their involvement with roots of virtue is limited. Their merit and their pursuit of virtuous activities are weak, [F.130.a] they are not afraid of the afterlife, their resources and possessions are few, and they are attached to desirable objects. They engage in nonvirtue, they are envious, and they have abandoned modesty and humility. Since most of them have adopted the paths of the ten nonvirtuous actions, they will be born in the lower realms. Why is it so? Because, after they die, sentient beings living there who engage in a variety of actions are born in that same place as evil beings‍—from yakṣas to kaṭapūtanas. Those evil beings‍—from yakṣas to kaṭapūtanas‍—feed themselves by robbing the earth of its vitality. They also feed themselves by robbing of their vitality all grains, herbs, flowers, fruits, leaves, and juices. In this sense they are powerful beings. They also rob the vitality of humans who are in the womb and the vitality of those who have just been born. They also rob the vitality of the milk and the vitality of food and beverages. Since, in that place, they rob the vitality of humans when they are in the womb and right after they are born, the humans lack vitality and so must feed themselves on food and drink that are already degraded. Because of this, the humans living there are very sickly and have short lifespans. They are forgetful, and all their roots of virtue are corrupted. They are devoid of merit, they are not afraid of the afterlife, they lack resources and possessions, and they are attached to desirable objects. Since their conduct is impure, [. . .] and since they have adopted the paths of the ten nonvirtuous actions, [F.130.b] they will be born in the lower realms.

“Noble son, in the past, when I was a bodhisattva, I made the aspiration to be endowed with diligence, enthusiasm, and firm29 resolution during my activities, and I venerated the perfect buddhas of the past. I supplicated them so that I may be able to protect pregnant women by whatever means necessary. I supplicated them so that, through my diligence, both the mothers and the children present in their wombs may experience well-being. I supplicated them so that no gods, nāgas, yakṣas, rākṣasas, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, pretas, piśācas, pūtanas, kaṭapūtanas, ojohāras, apasmāras, fevers that last one day, fevers that last two days, fevers that last three days, fevers that last four days, vetālas, mantras, or medicines may be able to harm their bodies and minds. I supplicated them so that the mothers, the children present in their wombs, the newborn children, the milk they drink, and the food and drink they ingest may not be harmed in any way. I supplicated them so that their vitality may not be robbed and so that their bodies, elements, and minds may not be disturbed in any way. I supplicated them so that those beings may remain in the womb in a natural way and so that they may come out of the womb easily and unharmed, without their bodies or minds being hurt. I supplicated them so that they may drink milk and enjoy food and beverages with ease. I supplicated them so that they may experience little discomfort, live a long life, be intelligent, [F.131.a] [. . .] adopt the paths of the ten virtuous actions, delight in generosity, self-control, and restraint, and be afraid of the afterlife. I asked them what are the mantras and medicines through which I could ripen those sentient beings, and so those perfect buddhas of the past taught me this great teaching‍—a mantra formula, a dhāraṇī mantra called the peaceful core of knowledge, through which I could ripen infinite myriads of beings and establish them in the six perfections.

“With firm diligence and resolution, in all my lives I continuously protected pregnant women with this dhāraṇī mantra, this mantra formula, this vidyā mantra called the peaceful core of knowledge. I established in the three objects of refuge these women and the children in their wombs. From then on, those pregnant women and their children could not be hurt or injured, and their bodies, elements, and minds could no longer be disturbed by gods or any other beings, including māras, apasmāras, humans, and nonhumans. The world with its gods and asuras could no longer rob their vitality or hurt them with any medicines or mantras. Pregnant mothers would not be harmed by them anymore, and the children present in their wombs would remember their previous lives. The bodies of those beings who had entered the womb would have perfectly developed faculties, beautiful and elegant appearances, and excellent complexions which are replete with the most delightful features. They would be highly intelligent and emerge from the bellies of their mothers with ease [F.131.b] and with minds free of forgetfulness. Immediately after their births, powerful gods renowned for their great strength, each surrounded by a retinue of a hundred thousand members, would protect them and guard them. No humans or nonhumans could hurt them, injure them, disturb their bodies, elements, and minds, take their vitality, or hurt them with mantras and drugs. Those beings would have the most excellent physiques, and they would remember their past lives and be afraid of the afterlife. They would be endowed with a loving mindset, great compassion, and a generous attitude. They would delight in discipline and be endowed with patience, diligence, and other qualities. They would enjoy seclusion, exert themselves in concentration, and experience great joy in the presence of virtuous friends, and they would be endowed with the noble knowledge of emancipation that brings such qualities and leads to the exhaustion of suffering. Gods, nāgas, and yakṣas would diligently venerate those beings who dwelled in peace and with few afflictions. These people would vividly perceive the defects of saṃsāra and wish for the happiness of emancipation. If they were to give rise to the mind set on unsurpassed and perfect awakening, they would accordingly swiftly achieve the absorption of the bodhisattvas without forgetting the mind set on awakening. If they were to give rise to the mind set on the vehicle of the solitary buddhas, they would swiftly achieve the acceptance that accords with birth and disintegration. If those sentient beings were to give rise to the mind set on the vehicle of the hearers, [F.132.a] they would, in accordance with this, achieve the acceptance that accords with the truth. All those sentient beings would be free from the three lower realms and proceed toward the higher realms. Noble son, through my commitment to engaging in the application of such skillful means, I ripened sentient beings and accomplished unsurpassed and perfect awakening. Noble son, this great teaching of the peaceful core of knowledge is therefore very meaningful.

“Noble son, when I saw sentient beings affected by diseases, I would infuse30 the medicinal plant siṃhakṣir31 with this great teaching of the peaceful core of knowledge and give it to those sick persons, and all their diseases would be completely cured. Where no such medicinal plant was available, I would instead infuse food and drink with the teaching of the peaceful core of knowledge and give it to those sick persons, and all their diseases would be completely cured. If those were not available either, I would infuse medicinal decoctions32 with the mantra formula of the peaceful core of knowledge and give it to those sick persons, and all their diseases would be completely cured. Noble son, through my commitment to engaging in the application of such skillful means, I ripened sentient beings and accomplished unsurpassed and perfect awakening.

“Noble son, in places where trees did not bear flowers or fruits, I would infuse rainwater with the mantra formula of the peaceful core of knowledge and sprinkle it on those trees. Many flowers and fruits would then grow on those trees for many years, even in the absence of any water. I did the same with sugarcane plants, grapes, grains, and herbs. In places affected by droughts, where no rain was falling, I would infuse tortoise heart33 with the mantra formula of the peaceful core of knowledge and wrap it with campaka leaves. [F.132.b] I would then place it on the shore of the ocean of the nāgas, and strong rains and great masses of water would pour down. If the downpour of those strong rains damaged the houses, fields, and monastic compounds, I would then infuse a precious gem of the king of snakes with this mantra formula of the peaceful core of knowledge and place it in the abode of those nāgas, and the rains would then come to a halt.

“In places affected by untimely wind, sun, untimely clouds, darkness, sandstorms, cold, heat, or untimely seasons, by armies, or by disturbances of the moon, the sun, the planets, the lunar mansions, the full moon, the half-moon, the seasons, or the years, I would, for the sake of sentient beings and out of compassion for them, perform ablutions day and night for seven days, feed on milk and cooked rice, and with great delight in the cultivation of the sublime states recite this teaching of the peaceful core of knowledge without doing anything else. Had I failed to look after those lands for these seven days, I would not have kept the promise I made to myself. In those places, I would infuse with this great teaching of the peaceful core of knowledge an extract of campa herbs34 combined with uragasāra sandalwood, mix it with an emetic made from the fruits of madana trees, and place it by a temple. That would pacify all instances of untimely wind, sun, untimely clouds, darkness, sandstorms, cold, and heat, and it would cause the seasons, the moon, the sun, the planets, the lunar mansions, the full moon, the half-moon, and the years to occur properly.

“Noble son, in this way I revealed the Dharma of this great teaching of the peaceful core of knowledge in places where people adhered to signs of auspiciousness and fortune and had wrong views. [F.133.a] Wherever people heard it, their afflictions would diminish. After renouncing all such signs of auspiciousness, fortune, and wrong views, those beings henceforth formed groups devoted to virtuous deeds and wholesome actions and to numerous aspirations.

“Noble son, similarly, through my commitment to engaging in the application of such skillful means, I ripened sentient beings, made them master the six perfections, and awoke to unsurpassed and perfect buddhahood. This great teaching of the peaceful core of knowledge is therefore very helpful and beneficial to sentient beings: it benefits all of them, it cures all their diseases, and it protects and liberates all pregnant women. It pacifies all afflictions, it generates complete knowledge of all the aggregates and elements, and it causes one to discern all phenomena. It reveals all skillful means, it makes one realize the complete happiness of emancipation, and it induces sincere faith in all sentient beings. It causes one to attain happiness related to all phenomena, it eradicates all māras and enemies in accordance with the Dharma, and it thoroughly subjugates all the domains of the māras. Noble son, this great teaching of the peaceful core of knowledge annihilates all māras and vanquishes the afflictions. It pleases the gods, it delights the yakṣas, it overcomes the asuras, it frightens the garuḍas, it generates faith in the kinnaras, and it puts the mahoragas to flight. It completely pacifies quarrels, [F.133.b] fights, famines, death, diseases, hostile armies, untimely wind, rain, and all types of sicknesses. It pacifies cold, heat, snow, and heat waves, and it softens substances that are harsh, rough, and hard to touch. It causes the way of the Dharma related to all phenomena to blaze, it reveals the teachings of the buddhas, and it ensures that the lineage of the Three Jewels remains uninterrupted. It provides relief to those who are afraid of saṃsāra, it generates knowledge of exhaustion, it actualizes knowledge of the unborn, it overcomes all the dense darkness of ignorance, and it removes the burden of suffering. This is the great teaching of the peaceful core of knowledge:

When the Blessed One delivered this teaching, six hundred million beings in that retinue achieved the concordant acceptance, and sixty trillion of them entered into faultlessness.

“Noble son, through you I will confer this great teaching of the peaceful core of knowledge upon the thus-gone Śākyamuni. I will also bestow faith in the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, the dhāraṇī mantra that exhausts the karmic actions of sentient beings. [F.134.a] Take this peaceful core of knowledge with you, and go to that buddha realm of Sahā! Present my words to the thus-gone Śākyamuni, and ask him if he has any ills or problems and whether he is healthy and well. Tell him, ‘In the northern direction, beyond buddha realms as numerous as the grains of sand in eighty Ganges Rivers, there is a buddha realm ripe with the five degenerations called Manifestation of All Sounds,35 where the thus-gone, worthy, perfect Buddha Glorious Essence of Flowers resides and teaches the Dharma. That thus-gone one has sent me here from that buddha realm to ask these questions to the Blessed One: “Respected Blessed One, are you well and free from ills? Are the members of your retinue comfortable and in good health? Are they eager to listen to the sacred Dharma? Do they apply the Dharma persistently in the way they hear it? Do they abide by the Dharma? Are the domains of the māras and the nāgas subjugated in your buddha realm? Is this your only buddha realm? Are you turning the Dharma wheel without obstruction in this place?” For the sake of those who will turn the wheel in this buddha realm, the thus-gone Glorious Essence of Flowers will, in this place, bestow faith in the practice of the Dharma of The Quintessence of the Sun, this section on the light rays that destroy the domain of the nāgas, the dhāraṇī mantra that cleanses the karmic actions of sentient beings. He bestows this powerful and beneficial great teaching of the peaceful core of knowledge, which benefits all beings, [F.134.b] cures all diseases, pacifies all afflictions, [. . .] and removes the burden of suffering.’ ”

At that moment, the entire retinue exclaimed, amazed and astonished, “The blessed buddhas’ wisdom and vision, which are unimpeded with respect to all phenomena, are amazing! They are truly amazing! The Thus-Gone One has now revealed to us nothing but this great teaching of the peaceful core of knowledge, which benefits all beings and has never been heard before. What wise being in pursuit of awakening would not strive for something endowed with such countless and limitless qualities?”

Then, the bodhisattva Ākāśagarbha said, “When the sentient beings who are afraid of saṃsāra and pursue the happiness of emancipation proclaim the names of the Blessed One and the words of this dhāraṇī mantra peaceful core of knowledge, the great attainments and virtues of sentient beings will greatly increase in them, along with feelings of joy, delight, and respect.”

The thus-gone Glorious Essence of Flowers replied, “Thus it is, noble son! It is just as you have said! Noble son, when I was a bodhisattva and practiced the conduct with diligence, I made these aspirations: ‘Once I achieve awakening, if, in all the buddha realms of the ten directions, sentient beings who have the wish to strive for the perfections‍—from generosity up to insight‍— [F.135.a] proclaim my name and cause sentient beings to contemplate it, then, if there are any beings in the world with its gods and asuras who have the ability to create obstacles to their practice of those perfections, may the virtuous side of those beings‍—all but the causes that are results of their previous actions‍—multiply many hundreds of thousands of times! May I postpone my awakening to unsurpassed and perfect buddhahood in order to help those mothers who experience great joy with their children, those who are weary of the burden of having children, and those pregnant women who pay homage to me, as well as anyone who proclaims my name with joy, respect, and faith. May I postpone my awakening to unsurpassed and perfect buddhahood in order to help should any human or nonhuman being filled with hostility use medicines or mantras to hurt or disturb the bodies and minds of such mothers and the children they carry in their wombs, or should they for a single instant hurt a newborn baby!’ Those are the aspirations I made in the past when I was a bodhisattva. In accordance with those, anyone who is now tormented by such sufferings in any buddha realm and‍—as it was explained before‍—anyone who proclaims my name with joy, respect, and faith will be liberated from their sufferings. It will not be any other way‍—except when it comes to causes that are results of their previous actions, if these are not purified.” [B5]

The bodhisattva said, [F.135.b] “Respected Blessed One, that buddha realm of Sahā is strange: in that place, sentient beings are extremely hostile, impetuous, harsh, and envious. They lack affection and gratitude, they speak with harsh words, and they adhere to wrong views. So it would not be good if I were hurt there by some of those beings. I would not benefit anyone by going there!”

“Noble son,” replied the Blessed One, “it is impossible. There is no chance for this to happen! Not even ten million māras could hurt or create obstacles to those who have properly cultivated and contemplated the sublime states free from concepts; it would be impossible! Noble son, you have already properly cultivated and contemplated the sublime states free from concepts for a long time, so do not be afraid! Noble son, I will confer upon you a dhāraṇī mantra of great love that emerges from the sublime states free from concepts. Through this mantra, all hostile beings will develop trust and become stupefied; it will cause them to achieve acceptance, recollection, and sincere faith.

“Noble son, if one rubs both hands with oil from campaka grains while reciting this secret dhāraṇī mantra that pacifies and stupefies hostile beings, it will make all hostile beings trusting and astonished. All those beings with hostile minds, such as the trillions of angry snakes, yakṣas, kumbhāṇḍas, pūtanas, and māras, will become powerless. [F.136.a] Even if all those hostile beings were to fill the four continents, a single handful of water would immediately annihilate them all. Even if the four oceans were entirely filled with murky water, a single handful of water would immediately make that water completely clear. There are no doubts about this, so take it with you, and go to the buddha realm of Sahā!”

At that moment, the innumerable and limitless bodhisattvas exclaimed in unison, “Respected Blessed One, we also wish to behold the thus-gone Śākyamuni, to pay homage to him, to revere him, to behold his great assembly, and to listen to the practice of the Dharma of The Quintessence of the Sun, the section on the light rays that destroy the domain of the nāgas, the dhāraṇī mantra that cleanses the karmic actions of sentient beings! Respected Blessed One, if you grant your permission, we will also go to the buddha realm of Sahā!”

The blessed thus-gone Glorious Essence of Flowers replied to them, “Noble sons, all of you please proceed together while adopting the attire, marks, shape, implements, and behavior of universal monarchs ruling over the four continents.”

All those eight hundred million bodhisattvas then transformed themselves to have the attire, marks, shape, implements and behavior of universal monarchs ruling over the four continents. Then, the bodhisattva Ākāśagarbha and all the other bodhisattvas bowed their heads to the feet of the thus-gone Glorious Essence of Flowers, circumambulated him three times, and rested in the sky. Each bodhisattva great being also manifested seven lotuses, each with a thousand petals made of precious gems, [F.136.b] as well as the four kinds of troops. They departed in this manner and instantaneously arrived in this buddha realm of Sahā. Some of them showered a rain of gold powder everywhere in the buddha realm of Sahā in order to worship the blessed thus-gone Śākyamuni and his bodhisattvas. To worship the blessed thus-gone Śākyamuni and his bodhisattvas, others showered a rain of silver powder, and still others showered rains of perfumed powders, pearls, gold threads, pearl necklaces, armlets, cotton, fine fabrics, parasols, banners, and flags. All of them circumambulated this buddha realm of Sahā three times and then sat to one side.