The Quintessence of the Sun
The Dhāraṇī Mantras
- Bandé Zangkyong
- Bandé Kawa Paltsek
Toh 257
Degé Kangyur, vol. 66 (mdo sde, za), folios 91.b–245.b
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.12 (2023)
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Table of Contents
Summary
The Quintessence of the Sun is a long and heterogeneous sūtra in eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.
Acknowledgements
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Jamyang Sun and Manju Sun, which helped make the work on this translation possible, is most gratefully acknowledged.
The Dhāraṇī Mantras
When King Bimbisāra saw the unprecedented sight of innumerable and limitless numbers of mahābrahmās, Śakras, Nārāyaṇas, and universal monarchs ruling over the four continents, he was utterly amazed. He stood up and went close to them. Next, together with their retinues, the bodhisattva great beings—the four messengers of the buddhas—sat down and bowed with their palms joined together in the direction of the thus-gone Śākyamuni. [F.137.a] The bodhisattva great being Quintessence of the Sun’s Energy then tossed garlands of campaka flowers in the direction of the thus-gone Śākyamuni and uttered these verses:
“Respected Blessed One, in the eastern direction, beyond countless buddha realms as numerous as the grains of sand in countless Ganges Rivers, there is a world called Absence of Heat,39 where the thus-gone, worthy, perfect Buddha Campaka Color resides, thrives, lives well, and teaches the Dharma. That thus-gone one has sent me here. He puts 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 expounded by you that cleanses the karmic actions of sentient beings, and he enquires whether you have any ills or problems and whether you are healthy and well. [F.137.b] Respected Blessed One, are you in good health and free from ills? Are the members of your retinue comfortable and free from ills? Are they eager to listen to the Dharma? Do they follow the Dharma persistently in the way they hear it? Do they abide by the Dharma? Are the domains of the māras and 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 Campaka Color puts faith in you and in this practice of the Dharma of The Quintessence of the Sun, the dhāraṇī mantra of the section on the light rays that destroy the domain of the nāgas. He confers 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, and the formless realm, as well as pride, special pride, and pride that thinks ‘I am.’ This acceptance that accords with the truth annihilates all māras and vanquishes the nāgas. It pleases the gods, it satisfies the yakṣas, it overcomes the asuras, it pleases the vaiśyas, and it delights the śūdras. It liberates women from their desires, it induces weariness in the scholars, it delights the spiritual practitioners, it completely pacifies all diseases, quarrels, fights, famines, untimely sicknesses, [F.138.a] hostile armies, wind, rains, rivers, cold, heat, snow, and heat waves, and it softens unsavory tastes and substances that are harsh, rough, and hard to touch. It causes the way of the Dharma 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, generates the knowledge of exhaustion, causes one to realize the knowledge of the unborn, overcomes all the dense darkness of ignorance, removes the burden of suffering, and dries up the river of craving.
tadyathā: vāyevayaparivāre vahevahaparivāre pṛthāviparivāre āve avaparivāre tejetejaparivāre mālemalaparivāre khagekhagaparivāre āloke ālokaparivāre sthama sthamaparivāre rājerājaparivāre silisilaparivāre gamegamaparivāre āvoca avocaparivāre malamalalamalamelama rālarālalama vidyājñānabhutaṃgame bhutaṅgamaparivāre cakṣugrahe cakṣugrahaparivāre śotragrahe śotragrahaparivāre ghrāṇagrahe ghrāṇagrahaparivāre jihvāgrahe jihvagrahāparivāre kāyagrahe kāyagrahaparivāre managrahe managrahaparivāre sparśagrahe sparśagrahaparivāre vedanagrahe vedanagrahaparivāre tṛṣṇāgraha tṛṣṇāgrahaparivāre upādānagrahe upādānagrahaparivāre bhāvagrahe bhāvagrahāparivāre jātigrahe jātigrahaparivāre jaramaraṇgrahe jaramaraṇagrahāparivāre duḥkhasantapāgrahe duḥkhasantapāgrahaparivāre ārāpārādvajegrahe ārāpārādvajagrahāparivāre ārāpārādhvajegrahe ārāpārādhvajaṃgrahāparivāre ārāpārādvijagrahe ārāpārādvijaṁgrahāparivāre avrtavivrtasya [F.138.b] avaramupamāsvasya vegavinivarta āryarasmisamveganaśānati svāhā.
“Respected Blessed One, this is the acceptance that accords with the truth, which was conferred by the thus-gone Campaka Color.”
The Blessed One expressed his approval of this, as did the entire retinue that had arrived in the buddha realm of Sahā—all but those who were absorbed in concentration.
Then, the Blessed One said to the bodhisattva great being Quintessence of the Sun’s Energy, “Noble son, while sitting here on this seat, I shall teach extensively to sentient beings, with both meaning and letter and without adding or omitting anything, this acceptance that accords with the truth. Noble son, please reveal also the dhāraṇī mantra hollow lotus stalk of the sun’s eye,40 which the thus-gone Campaka Color gave to protect you when you were coming here, the dhāraṇī mantra that accomplishes everything from the unique features of the body up to parinirvāṇa.”
At that moment, the bodhisattva great being Quintessence of the Sun’s Energy uttered these words:
syād yathedaṃ: siddhamate vilokamate alegetariśe rucesuruce buddhe vibuddhe mahābuddhe unmadte unmadtapratiṣedhane ragadhruvapratiṣedhane bindubindumate citacitavatiṣedhane arkecandra ardhe hataciti hatanirmi hatakāmavege hatapaunabhaviraje hatacakṣusamate hatavimatamudre hatayāghe hatayāghe hatasamudrajave hatavimanarāje hatahite hatacitaṭe hatadharmarāje hatavahurāje hatavarjamati hata upagamate hataroparasmi hatadharmasiddhi hatasarvonamad [F.139.a] jñājñājñā vijñājñājñā sarvamārgajñājñā eṣonadasaṁsaraduḥkhe svāhā.
“Respected Blessed One, this is the dhāraṇī mantra lotus of the sun’s eye, which the thus-gone Campaka Color gave to protect me when I departed.”
The blessed Śākyamuni then said to Venerable Yaśas, “Yaśas, remember this dhāraṇī mantra lotus of the sun’s eye! Yaśas, it is rare for thus-gone, worthy, perfect buddhas to appear in the world, but it is much more difficult to obtain this dhāraṇī mantra lotus of the sun’s eye. Noble son, the thus-gone ones or their hearers could describe the qualities and the benefits related to Mount Sumeru or the great ocean, but they could never fully express the qualities and benefits of this dhāraṇī mantra lotus of the sun’s eye, even if they were to endeavor for eons or more. This dhāraṇī mantra lotus of the sun’s eye is therefore profound! Noble son, you must remember this dhāraṇī mantra lotus of the sun’s eye! Comprehend it and teach it on a vast scale to the four assemblies! Thereby, sentient beings’ attachments related to the desire realm will be abandoned, […] all their defilements will be exhausted, and they will experience the happiness of emancipation.”
Then the bodhisattva great being Gandhahastin uttered these verses:
“Respected Blessed One, in the southern direction, beyond buddha realms as numerous as the grains of sand needed to fill a city about a league in size, in a place ripe with the five degenerations, there is a world called Banner of Degeneration, where the thus-gone King of the Lord of Mountains resides, thrives, lives well, and teaches the Dharma. That thus-gone one has sent me here. He puts faith in you and in this 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 you expound that cleanses the karmic actions of sentient beings. [F.140.a] He enquires whether you have any ills or problems and whether you are healthy and well. Respected Blessed One, are you healthy 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 follow the Dharma persistently in the way they hear it? Do they abide by the Dharma? Are the domains of the māras and 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 King of the Lord of Mountains puts faith in you and in this 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. Then, he confers 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. It exhausts pride, special pride, and pride that thinks ‘I am,’ […] and it removes the burden of suffering.
tadyathā: dhumate dhumate akṣidhumate prabhāsadhumate sarvākāśadhumate avaikhagha vaimetakhaga avaikṣakhaga amohakhaga ananyakhaga vyāvṛttikhaga saṁrucakhaga anaimakhaga locanakhaga śikhikhaga [F.140.b] vitimirakkhaga ukṣomakhaga urokhaga akṣikhaga yāvadmanokhaga rūbakhaga yāvadvijñānakhaga cakṣudhātukhaga yāvadmanovijñānadhātukhaga pṛthavīdhātukhaga yāvadvijñānadhātukhaga catusmṛtyupasthānakhaga yāvadāvonakakhaga duḥkhakhaga yāvadmārgakhaga vipavana vikṣapa ananasamudranana sarvakāranana sarvasaṅsthanana viśūpanana akincananana kṣa bhakṣa i le i i le i i le mi le svāhā.
“Blessed One, this is the dhāraṇī mantra that accords with emptiness conferred by the thus-gone King of the Lord of Mountains.”
The blessed Śākyamuni expressed his approval of this, as did the entire retinue that had arrived in the buddha realm of Sahā—all but those who were absorbed in concentration.
Then the Blessed One said to the bodhisattva great being Gandhahastin, “Noble son, while sitting here on this seat, I shall teach extensively, with both meaning and letter and without adding or omitting anything, this dhāraṇī mantra that accords with emptiness. Noble son, please reveal also the teaching of the inexhaustible core, which the thus-gone King of the Lord of Mountains gave to protect you before you came here. This teaching of the inexhaustible core subsumes the accomplishment of the intentions and feelings of all sentient beings; it causes one to achieve omniscient wisdom, it subjugates the four māras, it is the basis for accomplishment, and it establishes the Dharma way and the lineage of the Three Jewels.”
At that moment, the bodhisattva great being Gandhahastin uttered these words:
tadyathā: śraṇavyāya śikṣavyāya smṛtivyāya [F.141.a] prahīnavyāya ṛddhivyāya indriyavyāya balavyāya bodhyāṅgavyāya samadhivyāya dhāraṇīvyāya kṣāntivyāya dhyānavyāya arūpavyāya aninajavyāya mārgavyāya abhijñāvyāya pratisaṁvidvyāya bhūmivyāya vidyāvyāya mahāmaitrivyāya mahākaruṇavyāya pṛthivīvyāya satvavyāya dharmavyāya tamavyāya ālokavyāya pratibhāsavyāya pratiśrutkavyāya gaganavyāya māravyāya śūnyatāvyāya pratītyavyāya apraṇihitavyāya animidtavyāya rutavyāya ghoṣavyāya akincanvyāya abhisamaya anunu anona avaha cacāra cacacāravimu cacacakṣa cacacaravimuvyāya vimukṣaya vimu āpavyāya vimu asamudracaravimu cchedavimu ākāśavamu vyupaśmavimu anābhasavimu ahahavimu apāravimu upaśama salilavimu svāhā.
“Respected Blessed One, this is the dhāraṇī mantra inexhaustible core, which the thus-gone King of the Lord of Mountains conferred in order to protect me when I departed.”
The blessed Śākyamuni then said to Venerable Ājñātakauṇḍinya, “Kauṇḍinya, remember this dhāraṇī mantra inexhaustible core! Kauṇḍinya, it is rare for thus-gone, worthy, perfect buddhas to appear in the world, but it is much more difficult to obtain this teaching of the inexhaustible core. Noble son, the thus-gone ones or their hearers could enumerate all the moments of thoughts formed by all sentient beings for a hundred thousand eons, but no one could enumerate the eighteen unique qualities of the buddhas who have understood without obscuration this dhāraṇī mantra inexhaustible core. Therefore, Kauṇḍinya, you should teach the Dharma of this teaching of the inexhaustible core on a vast scale to the four assemblies, just as you have heard it! [F.141.b] By hearing that Dharma, they will reach the exhaustion of all their karmic actions, achieve unimpeded, undivided, and uninterrupted eloquence, and become thus-gone ones who are more exalted than the three realms.”
At that moment, the bodhisattva great being Glorious Essence of Light bowed down with his palms joined together in the direction of the thus-gone Śākyamuni and uttered these verses:
“Respected Blessed One, in the western direction, beyond buddha realms as numerous as the grains of sand in forty-two Ganges Rivers, there is a world called Essence Banner, where the thus-gone one named Royal Mass of Glorious Wisdom resides, thrives, lives well, and teaches the Dharma. That thus-gone one has sent me here. He puts 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 expounded by you that cleanses the karmic actions of sentient beings. [F.142.a] He enquires whether you have any ills or problems and whether you are healthy and well. Respected Blessed One, are you healthy 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 follow the Dharma persistently in the way they hear it? Do they abide by the Dharma? Are the domains of the māras and 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 Royal Mass of Glorious Wisdom puts faith in you and 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 cleanses the karmic actions of sentient beings. Then, 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, the form realm, and the formless realm. It exhausts pride, special pride, and pride that thinks ‘I am,’ […] it overcomes all the dense darkness of ignorance, and it removes the burden of suffering.
tadyathā: śanaśara śamanaśava apakṣavaśa cakṣubhavaśava śotraśava ghrāṇaśava jihvaśava kāyaśava manāśava kṣatividyacakṣupṛthavīkṣabha śrotra avakṣabha jihvavāyukṣabha manojakṣabha ālokajñānakṣabha vījasaṅgramakṣabha [F.142.b] aṅkurakhaghakṣabha śamkarukṣabha kṣayarāsakṣabha śāntivyasrakṣabha natonatainatona avanyeratona nayāvanayinatoneṣa antaduḥkhasya svāhā.
“Blessed One, this is the dhāraṇī mantra that accords with the absence of wishes conferred by the thus-gone Royal Mass of Glorious Wisdom.”
The blessed Śākyamuni expressed his approval, as did all the sentient beings present within the buddha realm of Sahā—except for those who were absorbed in concentration.
Then the Blessed One said to the bodhisattva great being Glorious Essence of Light, “Noble son, while sitting here on this seat, I shall teach extensively to sentient beings, with excellent meaning and words and without adding or omitting anything, this dhāraṇī mantra that accords with emptiness. Noble son, please reveal also the teaching of the fundamental vidyā mantra that the thus-gone Royal Mass of Glorious Wisdom gave to protect you before you came here. That teaching completely pacifies and pulverizes the causes of saṃsāra—sentient beings’ lesser, moderate, and intense cravings as well as their afflictions associated with the form and the formless realms—accumulated for eons as numerous as the grains of sand in the Ganges. It cleanses their karmic actions, and it perfects all their virtues.”
“Respected Blessed One, I shall do so:
tadyathā: vegapariccheda garbhasakṣase garbharevidyāprabhagakṣekṣaya yogepratihareśamannasikathe samameghajhaṣe akṣaya natekṣabhavaje niddhajhaṣe samanajhaṣe adhyaśayajhaṣe viprabhajhaṣe śaikṣajhaṣe senyajavajhaṣe saliguhyajhaṣe saliguhabhaikṣivanakośe sādhanakonosivadhananathye vitapavidte [F.143.a] upakramapathe anacchedyaprakhe pratikramena sakaṅthyaśaisalocanavame krodhadhare kāmasaśe ākāśakhagenāgakunje vidyavane klanavane ucavane samamakere śariyavane meghajaveharikonova nayanamukhe sārakṣakole narāyaṇacare indravāsane o a ava ārāva ā vara avāra sāramegha duḥkhanastiraninirvāhe svāhā.
“Respected Blessed One, this is the teaching of the fundamental vidyā mantra that the thus-gone Royal Mass of Glorious Wisdom conferred to protect me when I departed.”
The blessed Śākyamuni then said to Venerable Śāriputra, “Śāriputra, remember this fundamental dhāraṇī mantra! Śāriputra, it is rare for thus-gone, worthy, perfect buddhas to appear in the world, but it is much more difficult to obtain this fundamental dhāraṇī mantra. Śāriputra, the thus-gone ones or their hearers could count or evaluate the number of smallest particles in the earth element present in the world with its four continents over a hundred eons. However, even if they were to try for a hundred thousand eons, they could never describe the scope of this fundamental dhāraṇī mantra. This fundamental dhāraṇī mantra is therefore very profound. Śāriputra, you must remember this fundamental dhāraṇī mantra. You must comprehend it and teach it on a vast scale to the four assemblies! When sentient beings hear it, the causes of saṃsāra that exist within them—their lesser, moderate, and intense cravings as well as their afflictions associated with the form and the formless realms—will be completely pacified, and they will turn their backs on them for eons as numerous as the grains of sand in the Ganges. [F.143.b] Women’s karmic obscurations associated with the five acts of immediate retribution and their other causes of saṃsāra will be exhausted without any remainder; all their defilements will be exhausted, and they will be endowed with the happiness of emancipation.”
At that moment, the bodhisattva great being Ākāśagarbha bowed down with his palms joined in the direction of the Blessed One and uttered these verses:
“Respected Blessed One, in the northern direction, beyond buddha realms as numerous as the grains of sand in eighty Ganges Rivers, in a place ripe with the five degenerations, there is a world called Manifestation of All Perfumes, where the thus-gone, worthy, perfect Buddha Glorious Essence of Flowers resides and teaches the Dharma. That thus-gone one has sent me here. He puts 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 expounded by you that cleanses the karmic actions of sentient beings. He enquires whether you have any ills or problems and whether you are healthy and well. [F.144.a] Respected Blessed One, are you healthy 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 follow the Dharma persistently in the way they hear it? Do they abide by the Dharma? Are the domains of the māras and nāgas subjugated in your buddha realm? Is your buddha realm unique? 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 Royal Mass of Glorious Wisdom puts faith in you and 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 cleanses the karmic actions of sentient beings. Moreover, he also confers this powerful and beneficial dhāraṇī mantra peaceful core of knowledge. It benefits all sentient beings, completely cures all diseases, and completely subdues all afflictions. It generates complete knowledge of all the aggregates and elements, causes one to discern all phenomena, reveals all the skillful means, and causes one to experience the entirety of the happiness of emancipation. It induces sincere faith in all sentient beings, causes one to attain happiness related to all phenomena, eradicates all māras and enemies in accordance with the Dharma, and subjugates all the domains of the māras. This great teaching of the peaceful core of knowledge annihilates all māras and vanquishes enemies. It pleases the gods, delights the yakṣas, [F.144.b] overcomes the asuras, pleases the garuḍas, generates faith in the kinnaras, and puts the mahoragas to flight. It subdues all enemies, delights the members of the kṣatriya class, induces comprehension in the brāhmaṇas, overcomes the vaiśyas, and utterly pleases the śūdras. It frees women from their desires, easily releases pregnant women, induces recollection in the scholars, and delights the spiritual practitioners. It completely pacifies all sicknesses, quarrels, fights, famines, epidemics, diseases, hostile armies, untimely winds, rains, rivers, 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 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, generates the knowledge of exhaustion, causes one to realize directly the knowledge of the unborn, overcomes all the aggregates associated with darkness, and removes the burden of suffering. It is very powerful.
tadyathā: manākṣa anākṣa ghasākṣa jālakṣa mānākṣa kṣavakṣa mandhākṣa naḍakṣa naḍararahuvisanāta khaghanāṭa āṭanāṭakunāṭa parikusanāṭa nāṭanāṭa purikṣanāṭa utaranāṭa kavināṭa kunjanāṭa amakhanāṭa cavamabhanāṭa khagamabhanāṭa pukṣaranāṭa hisadudrānāṭa samalayanāṭa śirakumaṅkautaṭamatugurava [F.145.a] tvehukṣa vanirajū dhvanamarajū vaghanapute santiravajava mahoragajala atrinā atrinā atrinānava atrinākṣa avahamārgatrinākṣa eṣonatauduḥkhabharasya svāhā.
“Respected Blessed One, the thus-gone Glorious Essence of Flowers confers here this powerful and beneficial great teaching of the peaceful core of knowledge.”
The blessed Śākyamuni expressed his approval, as did all the sentient beings who had assembled in the buddha realm of Sahā—except for those who were exerting themselves in concentration.
Then the Blessed One said to the bodhisattva great being Ākāśagarbha, “Noble son, while sitting here on this seat, I shall teach extensively to sentient beings, with both meaning and words and without adding or omitting anything, this dhāraṇī mantra peaceful core of knowledge. Noble son, please also reveal the mantra that the thus-gone Glorious Essence of Flowers gave when you departed, the dhāraṇī mantra that is the outcome of the sublime states free from concepts and through which all hostile beings develop faith, become pacified, and fall asleep.”
“Respected Blessed One, I shall do so:
tadyathā: vovṛhabubura talarava ilasaha haṭūhaṭū gaganākṣaśamamitra cakravrtitilesāgara tiledūnahile hilehavahe narajaṭe yavanamitre kṣitimitre paramitre śikhimitre marutramitre khagamitre sarva ujamitre sarvakāmamitre manaparumitre dhanaśvaramitre svāhā.”
Oh! As this teaching that pacifies hostile beings and puts them to sleep was being uttered by the bodhisattva great being Ākāśagarbha, [F.145.b] all hostile snakes—except for those who had reached acceptance and those who had reached the level of nonregression on the path to unsurpassed and perfect awakening—left for their respective places and fell asleep. Besides the bodhisattvas who had reached acceptance and the level of nonregression, all hostile yakṣas, asuras, garuḍas, mahoragas, pretas, piśācas, pūtanas, and kaṭapūtanas in saṃsāra also left for their respective places and fell asleep. Upon hearing this teaching that pacifies and puts to sleep all the hostile humans who are impetuous, harsh, devoid of affection, and in conflict with one another, as well as those who constantly manifest aggressive behavior, commit the five acts of immediate retribution, reject the sacred Dharma, denigrate the noble ones, and are endowed with the roots of nonvirtue, everyone developed a sincere attitude of love, compassion, and affection and became free of malice and anxiety. Everyone focused on the Dharma, began to fear the afterlife, developed sincere respect for the Three Jewels, observed the Dharma, and manifested a peaceful mindset. [F.146.a]
“Respected Blessed One, this is the dhāraṇī mantra that pacifies hostile beings that the thus-gone Glorious Essence of Flowers conferred to protect me when I departed.”
The thus-gone Śākyamuni then said to Venerable Maudgalyāyana, “Maudgalyāyana, remember this dhāraṇī mantra that pacifies and puts to sleep hostile beings and that is the outcome of the sublime states free from concepts! Maudgalyāyana, it is rare for thus-gone, worthy, perfect buddhas to appear in the world, but it is much more difficult to obtain this dhāraṇī mantra that is the outcome of the sublime states free from concepts and pacifies and puts to sleep hostile beings. Maudgalyāyana, even if one were to teach this mantra that pacifies and puts to sleep hostile beings for a hundred thousand eons without doing anything else, the world with its gods, and even the bodhisattva great beings who dwell on the levels, could not apprehend its meaning—only the thus-gone ones themselves could apprehend it. It is therefore very profound, valuable, and beneficial. It perfects the path to unsurpassed and perfect awakening, it fulfills all wishes, and it causes one to attain the great compassion that ripens sentient beings. Therefore, Maudgalyāyana, remember this dhāraṇī mantra that pacifies and puts to sleep hostile beings, and teach it extensively to sentient beings at the proper times. By the mere fact of hearing it, those beings who listen to it will gain many qualities and benefits. The results of the karmic ripening of much aggression, which would otherwise have led to undesired consequences, will vanish and become nonexistent. They will clearly understand the many defects of saṃsāra, [F.146.b] they will generate many roots of virtue, they will acquire much merit, and they will attend to, serve, and revere many virtuous friends. They will therefore not regress from unsurpassed and perfect awakening. Maudgalyāyana, this dhāraṇī mantra causes the light of the Dharma to blaze, and it ensures that the lineage of the Three Jewels remains uninterrupted.
This concludes the chapter called “The Dhāraṇī Mantras,” the third chapter in “The Quintessence of the Sun,” the Great Vehicle discourse of The Great Assembly.
Colophon
This was translated by the Indian preceptors Sarvajñadeva, Vidyākaraprabha, and Dharmākara and the translator Bandé Zangkyong. It was then edited and finalized by the translator-editor Bandé Kawa Paltsek.
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