THE BASKETS DISPLAY

The Baskets Display

Kraavyha

phags pa za ma tog bkod pa zhes bya ba theg pa chen poi mdo

The Noble Mahyna Stra The Baskets Display

ryakraavyhanmamahynastra

Toh 116, Deg Kangyur, vol. 51 (mdo sde, ja), folios 200a247b

Translated by Peter Alan Roberts with Tulku Yeshi

Published by 84000 (2013)

www.84000.co

This work is provided under the protection of a Creative Commons CC BY-NC-ND

(Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or
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Contents

Summary
Acknowledgments
Introduction
Outline of the Stra
THE TRANSLATION

The Baskets Display

Part One
Part Two

Notes
Bibliography

Summary
The Baskets Display (Kraavyha) is the source of the most prevalent mantra of
Tibetan Buddhism: o maipadme h. It marks a significant stage in the growing
importance of Avalokitevara within Indian Buddhism in the early centuries of the
first millennium. In a series of narratives within narratives, the stra describes Avalokitevaras activities in various realms and the realms contained within the pores of
his skin. It culminates in a description of the extreme rarity of his mantra, which, on
the Buddhas instructions, Bodhisattva Sarvanvaraavikambhin obtains from
someone in Vras who has broken his monastic vows. This stra provided a basis
and source of quotations for the teachings and practices of the eleventh-century Mai
Kabum, which itself served as a foundation for the rich tradition of Tibetan Avalokitevara practice.

Acknowledgments
The stra was translated from the Tibetan and Sanskrit by Peter Alan Roberts. Tulku
Yeshi of the Sakya Monastery, Seattle, was the consulting lama who reviewed the
translation. The project manager and editor was Emily Bower, and the proofreader
was Ben Gleason. Thanks to William Tuladhar-Douglas and Charles Manson for
their assistance in obtaining Sanskrit manuscripts, and to Richard Gombrich and
Sanjukta Gupta for their elucidations.

A Note on This PDF Version

This PDF, for technical reasons, does not at present include the glossary of terms and
proper names prepared by the translators. Please access the online version in the
84000 Reading Room for a fully functional glossary:
http://read.84000.co/#!ReadingRoom/UT22084-051-004/0

Introduction
The Kraavyha is an early Mantrayna stra that is the source of the mantra o
maipadme h. The stra is thus of particular importance, as this mantra now holds
a central role in the Tibetan Buddhist tradition, especially throughout the lay population. This stra also records Avalokitevaras transformation into the principal figure
of the Buddhist pantheon, greater than all other buddhas, let alone bodhisattvas. In
this stra, Avalokitevara is a resident of Sukhavt and acts as a messenger and gift
bearer for Amitbha, even though he is also described as superior to all buddhas and
therefore paradoxically has both a subservient and dominant status.

The Stra in India and its translations

The Kraavyha probably dates to around the fifth century CE. In terms of where
it was composed, the text indicates familiarity with the cesspits of Vras, and assumes the readers knowledge of Candradvpa, the southern part of Bengal where the
Ganges Delta is situated. In the Tibetan version, the merchants who wish to sail to
Laka ask whether the winds are blowing toward the land of the Greeks. This appears to locate their port of departure on the northwest coast of India. In terms of
time, the text is located within a culture where the Mahbhrata and the Puras had
a dominant place in Indian culture, particularly the Skandha Praa, probably during
the Gupta period of the third to fifth century.
The earliest surviving manuscript is comprised of fragmentary pages from two
manuscripts discovered within a Gilgit stpa in the 1940s. It was written in a hybrid
of Middle Indic and Sanskrit, now called Buddhist Hybrid Sanskrit, which was frequently used in stras. Adhelheid Mette, who has published these fragments, suggests that it was composed in the fourth or fifth century;1 the script in which it is
written had fallen out of use by the early seventh century, and the fragments show
variations between the two manuscripts that are the result of the texts having gone
through generations of copying. Other existing Sanskrit manuscripts (see below) date
from a century or more later than the ninth century Tibetan translation.
According to Lokesh Chandra,2 in 270 CE Dharmaraka of Dunhuang translated
the Kraavyha into Chinese. Then, between 435 and 443 CE, Gunabhadra translated it into Chinese again. However, this is a case of misidentification. The stra
they translated was the Ratnakaraavyha. The Kraavyha itself was not translated into Chinese until 983 CE, considerably later than the Tibetan translation; the
translator was Tien Hsi-tsai.
The stra also exists in a later, longer and more polished form, entirely in verse

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and incorporating passages from such texts as antidevas Bodhisattvacaryvatra,

which has great importance within Nepalese Buddhism. Dating to the fifteenth century, it is one of the last Sanskrit Buddhist stras. It has not been translated into Tibetan.

Avalokitevara
Avalokitevara is noticeable by his absence in early stras where Majur figures
prominently. In the Sukhvatvyha or The Display of the Pure Land of Sukhvat,
which describes the realm of Amityus, the buddha who later became known by the
name Amitbha, Avalokitevara has yet to appear. He makes his first prominent appearance in the longer Sukhvatvyha in which he stands beside Amityus as one of
his two principal bodhisattva attendants. The other bodhisattva was
Mahsthmaprpta, and in a number of subsequent stras they are included as a pair
in the introductory description of the assembly of those who are listening to the
teaching. In one of the Kraavyhas internal contradictions, both
Mahsthmaprpta and Avalokitevara are listed as being in the audience awaiting
Avalokitevaras appearance.
Each bodhisattva later had a chapter dedicated to him in the White Lotus Stra, but
while Avalokitevara reached preeminence over all buddhas in the Kraavyha,
Mahsthmaprpta declined in importance. In the Tibetan tradition, even in the Sukhvatvyha, he has become conflated with Vajrapi. At the time of the composition of the Kraavyha, Vajrapi, who in earlier Buddhism was a powerful
yaka, appears as one of the gathered bodhisattvas, which is indicative of stras that
contain mantras. However, this is a recent development, as one of Avalokitevaras
qualities given in the stra is that he terrifies Vajrapi! Vajrapi would soon join
Majur and Avalokitevara to form the principal trinity of bodhisattvas in the early
tantra tradition.
The Kraavyha does not mention Avalokitevaras abode in this world on the
Potalaka Mountain, which was a later feature that first appeared in South Indian
Buddhism. The origin of the popular four-armed version of Avalokitevara appears
within the stra as the goddess who is the embodiment of the six-syllable mantra,
referred to throughout as a vidy (which is a feminine noun) or often as the queen of
mahvidys. Many forms of Avalokitevara appeared in India, such as the thousandarmed Avalokitevara included in fasting practice, and in the eleventh century there
appeared the higher tantra form named Jinasgara, a red, four-armed Avalokitevara
in union with a consort. This practice was introduced into Tibet in the beginning of
the twelfth century.
Eventually Avalokitevara practices spread throughout the Buddhist world. There
are still ancient Avalokitevara statues even in r Laka, though the figure is identified as iva in Tamil areas and as Maitreya in Buddhist temples. Avalokitevara was
prominent in China for centuries before the Kraavyha was translated into Chinese. In particular Avalokitevara became a dominant figure in Chinese Buddhism as
Kuan Yin (or Guanyin in Pinyin), transforming into a female bodhisattva, a process
described by Chn-Fang Y in Kuan-yin: The Chinese Transformation of Ava-

THE BASKETS DISPLAY

ix

lokitevara, as the result of focusing on his incarnation as the Princess Miao-chan.3

The Kraavyha in Tibetan Buddhism

The Pillar Testament (Tib. bka chems ka khol ma) from the eleventh or twelfth century states that the Kraavyha was one of the texts that descended from the sky in
a casket onto the palace roof of the fifth-century ruler of the Yarlung Valley, Lhathothori Nyentsen (Tib. lha tho tho ri gnyan btsan), and that during the reign of his descendant Songtsen Gampo (Tib. srong btsan sgam po), who became the king of most
of the Tibetan plateau and introduced Buddhism to Tibet, it was translated by
Thnmi Sambhota, the inventor of the Tibetan alphabet.4 In the thirteenth century
Nelpa Paita, rejecting this legend, stated that the casket was brought by a paita
on his way to China.5 However, he only records the mai mantra as being within the
casket, which happens to be called a za ma tog or a solid and precious casket (rinchen za ma tog) and not a reed basket. Nevertheless, this is probably why this stra
became associated with the legend.
The earliest and only translation of the stra appears to be the one presently in the
canon. All of the versions of the Kangyur except one have a colophon ascribing the
translation of the Kraavyha to Yesh D and the Indian paitas Dnala and
Jinamitra, who collaborated with each other on the majority of their translations. The
Narthang Kangyur (Tib. snar thang bka gyur) is alone in attributing the translation
to kyaprabha and Ratnarakita.
Nanam Yesh D (Tib. sna nam ye shes sde) was a Tibetan who became the principal translator in the translation program set up under the royal auspices of King
Trisong Detsen (Tib. khri srong lde btsan) (r. 742798 CE). The translation work
took place in a building dedicated to the translation program. It was situated within
the circular compound of Samye (Tib. bsam yas) Monastery. Yesh Ds name is in
the colophon of no less than 347 texts in the Kangyur and Tengyur, three of which
are his own original works in Tibetan. Jinamitra was invited to Tibet during the reign
of Trisong Detsen, and 234 texts name him as Yesh Ds co-translator. Dnala,
also known as Mlava, was invited to Tibet from Kashmir during the reign of Ralpachen (Tib. ral pa can) (r. 815838 CE) and was involved with the translation of
around 165 texts. He was also the author of seven texts, five of which he helped
translate. He was still active in Tibet during the reign of King Langdarma (Tib. glang
dar ma) (r. 838841 CE).
Jinamitra and Dnala were also two of the four or five Indian paitas who
played principal roles in the completion of the Mahvyuttpati, the Sanskrit-Tibetan
concordance that was intended to regulate the translation of Sanskrit texts into Tibetan. Work on this dictionary began during the reigns of Trisong Detsen and Senaleg
(sad na legs) (r. 800815 CE), but it was completed in the reign of Ralpachen (ral pa
can). The catalog for the Tangtong Denkar Palace (pho brang thang stong ldan dkar)
collection, which was compiled in 824 CE, lists the Kraavyha.
There is at least one instance in the Kraavyha where the translation does not
accord with the Mahvyuttpati. In describing the twenty peaks of the mountain that is
the belief in the existence of an individual self in relation to the skandhas (aggre-

THE BASKETS DISPLAY

gates), the peaks are described as samudgata, which the Mahvyuttpati translates as
high (Tib. mtho ba). In the Kraavyha, however, it is translated as arisen
(Tib. byung ba). Unless the translators changed their minds, this would appear to
identify the translation as having taken place before the Mahvyuttpati was completed. Therefore we can say that the translation was certainly made during the decade
between 815 and 824 CE, and presumably in the earlier part of that decade, around
820 CE or earlier. Neither Yesh D nor Jinamitra are specified to have lived beyond
the end of Ralpachens reign in 824 CE. Yesh Ds remains are said to be interred
within a stpa on Hepori Hill next to Samye Monastery, where he worked on so
many translations.
A later translation or revision of the Tibetan version was never made. However,
the Kraavyha served as the basis for the eleventh-century Mai Kabum (A Hundred Thousand Teachings on the Mai Mantra; Tib. ma Ni bka bum), which was
attributed to Songtsen Gampo, although the extracts from the stra that it includes
are clearly derived from the early ninth-century translation. The Mai Kabum was a
highly influential work in propagating the practice of Avalokitevara, known in Tibetan as Chenrezi (spyan ras gzigs), the repetition of the mai mantra, and the identification of Songtsen Gampo as an emanation of Avalokitevara, and has had a much
greater impact on Tibetan culture that the stra upon which it is based.

Translation of the Title

The title of the stra is somewhat ambiguous. A karaa is usually a basket made of
reeds. The karaa is frequently portrayed in the background of portraits of Indian
siddhas as a large pot-bellied basket with a lid, containing collections of scriptures.
These siddhas are also portrayed making the hand gesture representing the basket,
the karaamudr (basket gesture). There is even a laypersons hairstyle named
karaamakua (basket crest), where the hair is arranged on top of the head in the
shape of a tall, rounded basket with a lid.
Another word for basket is piaka, which forms the basis of the most common
metaphor for the Buddhas teachings, the three baskets or tripiaka, which contain
the Vinaya, Stra, and the Abhidharma or its predecessor the Mtk. However, there
are many instances in Tibetan literature where za ma tog, the translation of karaa,
means something more solid and smaller than a pot-bellied reed basket, as in the precious casket (Tib. rin chen za ma tog) in the legend of the Kraavyhas appearance to King Lhathothori. The name of the earlier Ratnakaraastra could at first
seem to mean precious casket, but the contents of the stra validate the Tibetan
translation as The Basket of the [Three] Jewels (dkon mchog gi za ma tog).6 There
are also instances in the Sanskrit where the word karaa is apparently used for
something more solid than a reed basket. There is a dhra in the tantra section of
the Kangyur that has in its title the phrase dhtukaraa (Tib. ring bsrel gyi za ma
tog), which means the casket of relics, or reliquary.7
The Kraavyha is spelled with a long initial a in all existing Sanskrit manuscripts, while every Tibetan edition has a short initial vowel. The long vowel is more
likely to be lost than added, as errors generally replace the uncommon with the

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xi

common. The enhanced vowel is used in Sanskrit to denote affiliation, origin, and
ancestry. In the case of kraa, the word usually means ducks; they live among
the river reeds that are used to make baskets. Here kraa may be signifying that
this stra has its origin in the basket that contains the description of Avalokitevaras
qualities. A basket or casket is normally spelled without the long vowel: karaa.
There are also titles in the Tengyur that contain the word ratnakaraa (without the
long vowel) where it means a casket that is made of a precious material, even
though that meaning is not necessarily evident in Tibetan because of the syntax of
the titles in question.8
Therefore, after hesitating between basket and casket and wishing there was
one word for both (or at least a word for a lidded, pot-bellied reed basket), we chose
basket as the better translation, primarily because of the way karaa is used in the
stra itself. This term occurs only within the description of the Avci hell. The
Vaidya edition has visphurad ratnakaraavat, which means raging [flame] like a
precious casket, but this appears to be a corruption, with the Cambridge manuscript
having visphuranta karaavat, and the Tibetan not having the equivalent of ratna
(precious). If karaa is being used here to describe the shape of the flame, then it
is referring to the distinctive shape of the reed basket, wider at its middle. This shape
is still associated with za ma tog in contemporary Tibetan, and it is also compared
with the shape of an egg.
Vyha has a wide range of meanings, but is based on the idea of things being set
out or displayed, and was therefore translated into Tibetan as bkod pa. The word can
also mean description or explanation and even chapter. The stra is therefore a
display from a basket, or the presentation of its contents.
The later Nepalese version of the stra has a longer title, Guakraavyha,
which could be translated as A Display from the Basket of Qualities, the qualities
being those of Avalokitevara. Both versions of the stra are dedicated primarily to a
description of Avalokitevaras qualities, which are stated to be greater than that of
any buddha. The use of vyha in the title is also evocative of the earlier Gaavyha,
which forms the last chapter of the Avatasaka, where gaa means supreme or
best. The influence of the contents of that chapter is also discernable in this stra.

O maipadme h
The Kraavyhas principal content is the introduction of the o maipadme h
mantra and the descriptions of its inconceivable benefits. These are also the most
quoted sections of the stra. However, it contains no instructions on the qualities and
benefits of each syllable, of the kind that subsequently became widespread in Tibetan
Buddhism. It also gives no explanation of the meaning of the mantra as a whole, a
meaning that has been understood in various ways. Donald Lopez has given an account of various interpretations of the mantra in the West in his Prisoners of Shangri-la.9
Alexander Studholme, in his The Origins of O Maipadme H, describes how
the stra was composed within the context of familiarity with, and under the influence of, Puric literature, in particular the Skandapura. In this stra, Ava-

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lokitevara has taken on various attributes and characteristics of iva, to the extent
that one passage could be misread as describing Avalokitevara to be the creator of
the universe. Even so, he is still being described as the creator of its deities, including
iva and Viu. In particular, Avalokitevaras mantra is evidence of the influence of
ivas five-syllable mantra, o nama ivya (OHomage to iva!), which is
found in the Skandapura together with a description of the benefits of its recitation.
In classical Sanskrit grammar, padme would be the locative case, which has led to
the interpretation of o maipadme h as jewel in the lotus. However, mantras
are typically given in the vocative or dative case, usually with the name of a deity
being invoked. Padme is in fact the vocative for padma, this being Buddhist Hybrid
Sanskrit. In classical Sanskrit, the e-ending vocative form is only used for feminine
nouns.10 P.C. Verhagen has translated one of the few native Tibetan texts to be found
in the Tengyur, a grammar text that uses this very mantra to explain the e-ending
vocative form for masculine nouns.11 This vocative form of masculine nouns is a
characteristic of the Magadhi, or northeastern Middle Indic, dialect. However, this
form appears to have been much more widespread, extending as far as Sanskrit loan
words in the Tocharian language of Central Asia.12 Maipadma is therefore a compound and is a name for Avalokitevara meaning Jewel Lotus.

Difficulties Inherent in the Stra

The stra itself is rarely read in Tibet, other than in the annual ritual chanting of the
Kangyur, and as mentioned above it has been eclipsed by the eleventh-century Mai
Kabum. There is no evidence of it having had any significant impact on religious life
in Tibet in the preceding centuries. In spite of the eventual importance of the o
maipadme h mantra, the stra is still primarily known only through select quotations. One reason for this is that very little of the teaching and meditation practice of
the Mai Kabum is to be found in the stra.
Another reason is the difficulty involved in reading the stra due to its structure of
narratives within narratives. After a buddha is initially introduced, he is subsequently
only referred to as Bhagavat, and it is easy for readers to lose track of which level
of the narrative they are reading. Although the speakers names were not repeated in
the original, we have added them in here for clarity. We have not marked these insertions with square brackets, again for the sake of readability.
Another problem with the stra is that although it is a compilation of narratives,
the stra does not always use its source material in a skillful manner. The Sanskrit
original itself does not compare well with the clarity and style of writing found in
other stras. There are abrupt transitions, inconsistency in the use of pronouns, and
the contents of one part of the narrative appear to be in contradiction with those of
another. For example, the Buddha tells the tale of the merchants being rescued from
the land of the rkass in the first person, but there are sporadic lapses into what
must have been the original third person of the narrative. The asura king Balis account of his downfall likewise transitions from a first- to a third-person account. In
common with many other Mahyna stras but perhaps more frequently than most of

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xiii

them, the Kraavyha refers to itself within its own narrative as a stra that is being taught, requested, or longed for, but appears to describe itself as being comprised
of verses, almost as if the Kraavyha is a different stra that is simply being referred to in this stra.
The stra assumes that the reader is familiar with the Mahbhrata and the
Rmyaa, the two great epics of Indian literature, and the story of Vius avatar as
a dwarf deceiving Bali, the lord of the asuras. Tibetan readers, however, would be
unfamiliar with personages referred to in passing in the text, such as ukra, who is
both the deity of the planet Venus and counselor for the king of the asuras. Viu is
usually referred to as Nryaa in the stra, but in the passage where he rescues the
Pavas and other katriyas of Mahbhrata fame, he is referred to as Daarathaputra (son of Daaratha), which is actually the name of Rma, another of Vius avatars. This may be because the story of the dwarf avatar also appears in the
Rmyaa when it is told to Rma, that is, Daarathaputra.
The stra also includes a variation of a well-known jtaka tale in which the Buddha as a horse saves merchants from the island of the rkass,13 which has been retold with variations many times in Buddhist literature. Here it is retold with
Avalokitevara as the horse and the Buddha as the head merchant who is being rescued. However, this too implies an unexplained internal contradiction; the stra had
earlier narrated how Avalokitevara, in the form of a handsome man, had converted
all the rkass from their cannibalistic ways to become devotees of Buddhism.

Problems Arising from the Tibetan Translation

The Tibetan translation occasionally transliterates the Sanskrit rather than attempting
to find a Tibetan equivalent, particularly when it comes to fauna and floraeven the
Sanskrit word for wolf is simply transliterated as taraka. There are also instances of
obscure translations of words that do not agree with the Mahvyuttpati.
In some passages, we relied more on the Sanskrit than we had originally anticipated because there is evidence that the manuscript from which the Tibetan translation
was made had suffered from scribal corruption, as revealed by the surviving Sanskrit
and confirmed by the English translation of the Chinese. For example, when describing the maala as ada (not seen), this was corrupted to aa (eight); a mountain made of padmarga (ruby) was corrupted to padmarakta, which was
translated as red lotuses (pad ma dmar po); and in the middle of Buddhas describing Avalokitevaras qualities, aya (this) was corrupted to aha (me) so that
the Buddha seems to be describing himself.
There are also omissions of sentences in the Tibetan (whether as the result of
omission in the original Sanskrit manuscript or later copies of the Tibetan) that affect
the narrative or meaning. The omissions are particularly evident when there are lists
of qualities or meditations that are more easily left out in the process of copying
manuscripts. On the other hand, there are also instances of members of lists that are
preserved in the Tibetan but omitted in the available Sanskrit texts.
The most egregious flaw in both the Tibetan and Chinese translations, and one
which has already attracted scholarly attention, occurred on rendering the obscure

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term ratikara, which literally means that which creates joy, and is also the name of
one of the apsaras that are in the audience for this stra. The later Nepalese version
used instead dvpa, the common word for lamp, but both the Chinese and Tibetan
translators, even with the assistance of Sanskrit scholars, were understandably
stumped by this odd word, particularly as the ratikara laughs and speaks. Both Yesh
D and Tien Hsi-tsai chose to make it refer to the rkas wife speaking in her sleep,
as she is the only other person in the room and is the merchants paramour. This entailed interpolating the word sleeping into the translation. However, the result makes
little narrative sense, whereas the unlikely meaning of lamp does make narrative
sense.

The Translation into English

Our aim was to make the most readable, accurate, and coherent version of the stra
as it is preserved in the Tibetan translation. The Deg edition and the version in the
critical edition of the Kangyur were therefore our principal sources.
Sanskrit manuscripts do not necessarily reflect the original form of a text, even
though they are in the original language, because they may have their own accretion
of omissions and additions that have occurred in the centuries following the time a
Tibetan or Chinese translation was made. There has not yet been a critical edition
from all available Sanskrit manuscripts, but we consulted three Sanskrit editions, the
most important being a palm-leaf manuscript from the Cambridge University Library, which was written in the beginning of the second millennium before the development of the Devangar script. It is notable for being closer to the Tibetan. Of
easier access but less representative of the original text are the Smarami edition of
1872 and the 1962 Vaidya edition that is based closely on Smarami. The
Smarami is available on the Online Sanskrit Texts Project of the Theosophical
Network, and the Vaidya is openly available on the internet. To complete the translation of some difficult passages, we also referred to the Gilgit manuscript fragments,
though they were not readily accessible. Silfung Chens online English translation
from the Chinese proved interesting in its correspondences with these editions.
Nevertheless, as noted above, there were a number of points where we relied on
the Sanskrit to fill in missing elements, words, members of a list, and sometimes
whole sentences, although it is possible that some of the latter may have been later
additions to improve the flow and clarity of the stras sometimes clumsy narrative.
Where the Tibetan translation was modified in favor of the Sanskrit, annotations indicate that this is the case.
An important objective was readability, so the syntax does not necessarily reflect
that of the Tibetan or Sanskrit versions. For example, an active construction may be
used instead of a passive construction found in the original. The inconsistencies of
first and third person have been resolved, and, as noted above, names are repeated
when otherwise the reader might lose track of who is speaking or to whom the text is
referring. Hopefully this will make reading the stra in English far less challenging
than attempting to do so in Tibetan or Sanskrit. Readers will find the variant readings
in Tibetan and Sanskrit in the notes if they wish.

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Summary of the Text

Buddha kyamuni is at Jetavana Monastery with many disciples. Lights shine upon
the monastery and miraculously transform it. The bodhisattva Sarvanvaraavikambhin asks the Buddha where the lights came from. The Buddha explains that they came from Avalokitevara, who had just visited the Avci hell and
the city of the pretas, and then describes those visits.
Then Buddha kyamuni recounts being a merchant at the time of Buddha
Vipayin and how he heard him describe how various deities, including iva and
Viu, were created from Avalokitevaras body.
Buddha kyamuni then recounts being Bodhisattva Dnara at the time of Buddha ikhin and how light rays shone from Buddha ikhin. In response to questioning
by Bodhisattva Ratnapi, ikhin says that the lights and other omens are a sign of
the approach of Avalokitevara, who then arrives from Sukhvat with an offering of
lotuses from Buddha Amitbha.
After Avalokitevaras departure, ikhin describes to Ratnapi how Avalokitevaras accumulation of merit is inconceivable by using a series of analogies.
Then he describes how Avalokitevara teaches this very stra to the asuras in the
form of an asura.
Buddha kyamuni then states that he was a rishi (i) at the time of Buddha
Vivabh. Before repeating what Vivabh taught, kyamuni relates how Avalokitevara taught upside-down beings in the realm of gold and four-legged beings in
the land of silver. There then follows a long description of Avalokitevaras visit to
the asuras in the land of iron. Avalokitevara teaches the asuras the inconceivable
merit that comes from making offerings to a buddha. Bali, the king of the asuras,
tells Avalokitevara that he had in the past made an offering to the wrong recipient.
He had imprisoned all the katriyas, but Viu secretly freed them and came to him
in the form of a dwarf asking for two steps of land. Bali offered him three, but Viu
took on his divine form and covered the whole world in two steps. He then banished
Bali to the underworld where he now dwells for having failed to fulfill his promise.
Avalokitevara then describes to him the suffering in hells that awaits those who
have not made offerings to the Buddha.
Avalokitevara then radiates light rays to where Vivabh and his pupils are residing in Jetavana Monastery. Bodhisattva Gaganagaja asks Vivabh where the lights
came from. Vivabh states that the lights are a sign that Avalokitevara is coming.
However, Avalokitevara first goes to a land of darkness to teach the yakas and
rkasas about the merit that comes from this stra.
Avalokitevara then goes to the uddhvsa realms, where in the form of a Brahmin he begs from a poor deva. The deva goes into his empty palace to give him
whatever he has, but finds it full of jewels and food that he then offers to the Brahmin. Avalokitevara in the form of the Brahmin tells the deva that he is a bodhisattva
from Jetavana Monastery.
Avalokitevara then descends to Sihala, the land of the rkass, in the form of a
handsome man. He agrees to be their husband if they follow his instructions, which

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they do, giving up killing.

Avalokitevara then travels to Vras, where in the form of a bee he buzzes the
prayer of homage to the Three Jewels to the insects in a large cesspit, liberating
them.
Avalokitevara then goes to Magadh, where starving beings have been eating
each other for twenty years, and he causes a rain of food to fall. One of the people, a
man who is hundreds of thousands of years old, realizes that only Avalokitevara
could have caused this miracle, and tells the others of the benefits of making offerings to him.
Avalokitevara then goes to Buddha Vivabh. Bodhisattva Gaganagaja meets
him, Vivabh teaches the six perfections, and the audience disperses. This is the end
of part one.
Part two begins with Sarvanvaraavikambhin asking for teachings from Buddha
kyamuni, who lists the samdhis that Avalokitevara has.
Then Buddha kyamuni recounts being a head merchant who became stranded on
Sihala Island with other merchants. Each of them goes to live with a rkas. One
night, a talking lamp warns the head merchant that the women are all rkass. As
proof, the lamp directs him to an iron fortress where other merchants are being kept
prisoner and then eaten. Then the lamp tells him of Blha,14 a miraculous horse on
which the merchants can escape. As they flee upon the horse, all the other merchants
look back, fall off the horse, and are eaten by the rkass, while the head merchant
reaches home safely. Buddha kyamuni states that Avalokitevara was the horse.
Buddha kyamuni then begins a description of two pores on Avalokitevaras body
and their inhabitants.
Sarvanvaraavikambhin, to the Buddhas approval, describes the benefits that
come from this stra.
Buddha kyamuni describes another pore and explains to Sarvanvaraavikambhin that the pores are immaterial and cannot be seen even by buddhas.
Buddha kyamuni describes two more pores, saying that those who remember Avalokitevaras name, meaning the six-syllable mahvidy, will be reborn in them, but
that no one, not even the buddhas, know this mantra.
After Buddha kyamuni describes more benefits that come from the mantra, Sarvanvaraavikambhin declares his intention to obtain it.
Buddha kyamuni recounts his own fruitless search for it until, after meeting trillions of buddhas, he finally met Buddha Ratnottama who directed him to Buddha
Padmottama. Padmottama describes the incalculable benefits that come from saying
the mantra once and then describes his own long fruitless search for the mantra until
he came to Buddha Amitbha, who instructed Avalokitevara to give the mantra to
Padmottama. Avalokitevara does so through a maala made of precious stones and
gives the instructions on how to make the maala.

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Buddha kyamuni follows this narrative with a description of how incalculable the
benefits are from even one syllable of the mantra.
He then tells Sarvanvaraavikambhin that he can only obtain it from an unnamed
dharmabhaka who has lost his monastic vows and lives in Vras. Sarvanvaraavikambhin goes to him in a huge procession of people and offerings.
The dharmabhaka describes the benefits of the mantra and, at the urging of Avalokitevara, who appears in the sky, gives the mantra to Sarvanvaraavikambhin,
who returns to Buddha kyamuni. Seventy million buddhas recite the mantra of the
goddess known as both Cundi and Cund.
Buddha kyamuni then describes five more of Avalokitevaras pores.
Buddha kyamuni then describes the oceans that come from Avalokitevaras big
toe, and says there are no more pores but those ten. Then omens of Avalokitevaras
arrival appear. He leaves Sukhvat and comes to Buddha kyamuni and offers him
lotuses from Buddha Amitbha.
Buddha kyamuni then directs Mahevara and Umdev to receive the prophecies
of their future buddhahood from Avalokitevara.
Buddha kyamuni then gives a teaching on the incalculability of Avalokitevaras merit and listing the samdhis he has.
Then Buddha kyamuni recounts when he was with Buddha Krakucchanda and
saw Samantabhadra and Avalokitevara both practicing various samdhis. Krakucchanda declares that not even the buddhas have Avalokitevaras samdhis.
Buddha kyamuni then describes the benefits that come from this stra, and Avalokitevara departs.
Then nanda requests teachings on monastic conduct. Buddha kyamuni prophesizes how there will be monks who do not maintain their conduct in the future and
who should be expelled. He describes the tortures in hell and other rebirths that await
laypeople who misuse the property of the Sagha.
nanda departs and the stra concludes.

Outline of the Stra

This outline is intended as a guide to the complicated narrative levels of the stra.
I. Stra narrative: Buddha kyamuni is in the Jetavana Monastery when lights appear, transforming the monasterys appearance. Bodhisattva Sarvanvaraavikambhin questions Buddha kyamuni about this, and the Buddha states that the cause of the lights is
Avalokitevara visiting Avci hell and then the city of the pretas.
1. Buddha kyamunis narrative: Avalokitevara appears in Avci hell and liberates beings.
As a result, Yamas creatures go to Yama and describe Avalokitevaras arrival. Yama
goes to Avalokitevara and praises him.
II. Stra narrative: Buddha kyamuni responds to a question from Sarvanvaraavikambhin
about whether Avalokitevara has left hell.
1. Buddha kyamunis narrative: Avalokitevara leaves the hells, visits the city of the pretas, and liberates them from their suffering. This very stra sounds in their realm.

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III. Stra narrative -Buddha kyamuni says that he remembers being a merchant listening to
Buddha Vipayin.15
1. Buddha kyamunis narrative: Buddha Vipayin describes the activities of Avalokitevara in the past.
A. Buddha Vipayins narrative: Avalokitevara emanates such deities as Mahevara (iva), and Avalokitevara gives a prophecy to iva about the future rise of Shaivism,
and how this will not bring liberation.
IV. Stra narrative: Buddha kyamuni tells Sarvanvaraavikambhin about his memories of
being a bodhisattva named Dnara when Buddha ikhin taught about Avalokitevara.
1. Buddha kyamunis narrative: Lights radiate from Buddha ikhin, prompting Bodhisattva Ratnapi to question Buddha ikhin. Signs appear as omens of the coming of
Avalokitevara from Sukhvat. Avalokitevara arrives and tells Buddha ikhin he has
been liberating hell beings and pretas, and then Avalokitevara departs. In response to a
question from bodhisattva Ratnapi, Buddha ikhin describes Avalokitevaras qualities.
A. Buddha ikhins narrative: Buddha ikhin gives analogies for the inconceivability of
Avalokitevaras accumulation of merit. He describes his various manifestations as a
guide for beings and his visit to the asuras where he teaches them the benefit of this
very stra (even though the stra is itself the description of these events).
V. Stra narrative: The story of Buddha ikhin teaching Ratnapi ends abruptly. Buddha
kyamuni then describes his memory of being a rishi with Buddha Vivabh when he
taught on Avalokitevara.
1. Buddha kyamunis narrative: Buddha Vivabh begins a description of what Avalokitevara has been doing.
A. Buddha Vivabhs narrative: There is a brief description of how Avalokitevara visits adhomukha (head-down) beings in the realm of gold and four-legged beings in
the realm of silver. There then follows a lengthy episode in the land of iron where he
meets Bali, the king of asuras, who tells him how he came to be in the underworld.
i. Balis narrative -Bali explains how he imprisoned many katriyas, including the
Pavas and Kauravas of Mahbhrata fame, and how Nryaa rescued them.
Then he describes how he followed the tradition of a king making a vast offering
from his wealth and granting the requests of anyone who came. Viu comes as a
Brahmin dwarf requesting the amount of land that he can cover in two footsteps.
Bali offers him three footsteps worth. Viu takes on a gigantic form, encompasses
the world in two steps, and then banishes the asuras to the underworld.
B. Buddha Vivabhs narrative: Avalokitevara teaches Bali and the asuras, primarily
describing the tortures by Yamas guardians in hell. Then he takes his leave, saying he
has to go to Jetavana Monastery. (Although this is the time of Vivabh, not kyamuni, here Vivabhs own reported narrative transforms with no clear dividing line
into kyamunis narrative about Vivabh.)
2. Buddha kyamunis narrative: Avalokitevara radiates light rays to Vivabh in Jetavana Monastery. The appearance of the light rays prompts the bodhisattva Gaganagaja
to ask Vivabh a question as to their source.
A. Buddha Vivabhs narrative resumed: Avalokitevara leaves the realm of the asuras.
(Although he had previously said Avalokitevara was leaving for Jetavana, Vivabh
now says that he is going to Tamondhakra, a realm of darkness inhabited by yakas
and rkasas, where he teaches them analogies concerning the merit of knowing this
very stra.)
Avalokitevara leaves that realm for the uddhvsa realms, where he appears in the
form of a Brahmin who begs from an impoverished deity. The poor deity goes into his

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empty palace to look for something to give the Brahmin and discovers his pots miraculously filled with jewels.
Avalokitevara then goes to the island of Sihala, which is inhabited by rkass,
where he appears as a handsome man. They all become his wives, follow the Dharma,
and attain liberation.
Avalokitevara goes to Vras, where he takes on the form of a bee and flies over a
huge cesspool in the city. His buzzing is actually the sound of the Namo buddhya
prayer, and it liberates all the insects living in the cesspool.
Avalokitevara then goes to Magadh, where people in the wilderness are eating each
other for lack of food. He causes a miraculous rain of food and drink to fall. An old
man among them describes the source of this miracle.
i. Old mans narrative: The old man gives a description of Avalokitevaras qualities.
3. Buddha kyamunis narrative: (Here Vivabhs own narrative transforms, with no
clear dividing line, into kyamunis narrative about Vivabh.) Avalokitevara goes into the sky and thinks that it has been a long time since he has been to see Buddha
Vivabh, so he decides to go to Jetavana.
Avalokitevara arrives in Jetavana to see Buddha Vivabh. There is a brief mention of
Vivabh teaching the six perfections and then everyone leaves, concluding part one of
the stra.
VI. Stra narrative: Buddha kyamuni responds to Sarvanvaraavikambhins request for
teachings on Avalokitevara by first giving a list of Avalokitevaras samdhis.
1. Buddha kyamunis narrative: An account of when kyamuni was the leader of five
hundred merchants who became stranded on the island of the rkass, and how he alone
escaped on Avalokitevara in the form of a horse.
VII. Stra narrative: kyamuni says he will describe Avalokitevaras ten pores and their inhabitants and landscapes.
1. Buddha kyamunis narrative: kyamuni describes the first and second of Avalokitevaras pores:
(1) The pore Suvara, where gandharvas dedicated to the Dharma live.
(2) The pore Ka, where rishis and gandharvas live who play music that teaches birds
and animals, who then remember the name of this very stra.
VIII. Stra narrative: Sarvanvaraavikambhin describes the benefits of possessing and writing the stra to Buddha kyamunis approval.
1. Buddha kyamunis narrative: Buddha kyamuni describes the third of Avalokitevaras pores:
(3) The pore Ratnakuala, where female gandharvas live who remember the name of
Avalokitevara.
IX. Stra narrative: Sarvanvaraavikambhin wishes to go to the pores but Buddha kyamuni describes how Samantabhadra failed to find the pores in twelve years of searching. Buddha kyamuni describes how Avalokitevara has a subtle form that even he cannot
perceive, and that Avalokitevara has eleven heads, a hundred thousand arms, and a trillion
eyes.
Buddha kyamuni laughs and tells Sarvanvaraavikambhin that it is not yet time for Avalokitevara to come, and then returns to the description of the ten pores.
1. Buddha kyamunis narrative: He describes the fourth and fifth of Avalokitevaras
pores:
(4) The pore Amtabindu, where devas live on the bhmis and gandharvas live on mountains of gold and silver.
(5) The pore Vajramukha, where kinaras live who contemplate the six perfections and
human suffering and remember Avalokitevaras name.
X. Stra narrative: Sarvanvaraavikambhin asks where he can find the six-syllable

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mahvidy. Buddha kyamuni tells him that the buddhas have spent sixteen eons looking
for the mahvidy but failed to find it. He gives a description of the benefits gained by those
who do possess, repeat, and wear it. Sarvanvaraavikambhin says he will use his own
skin, bone, and blood to write it down if he can obtain it.
1. Buddha kyamunis narrative: kyamuni describes how in a previous life he searched
through many realms and met trillions of buddhas but failed to find the mahvidy. Then
Buddha Ratnottama sends him to see Buddha Padmottama, and kyamuni tells of his
search.
A. Buddha Padmottamas narrative: This is a description of the merit gained by repeating
the mahvidy and a story of how, in the past, Padmottama searched for the mantra
through many realms and met many buddhas but did not find it. Padmottama comes to
Amitbha and tells him of his search. Amitbha tells Avalokitevara to give the
mahvidy to Padmottama. Avalokitevara describes to Padmottama how to make the
maala of the mahvidy so that he may in the future give the mahvidy to others.
In response to Amitbhas questions, Avalokitevara describes how to give the
mahvidy if one cannot make such a maala.
Avalokitevara gives the mahvidy to Padmottama, who returns to his realm.
XI. Stra narrative: The stra does not state specifically that Padmottama gives the mahvidy
to the Buddha kyamuni, and Sarvanvaraavikambhin does not ask the Buddha for it but
asks where he can go to find it. Buddha kyamuni describes the dharmabhaka in
Vras who possesses the mahvidy.
Sarvanvaraavikambhin goes to Vras with a great procession of people and offerings,
praises the dharmabhaka, and asks for the mahvidy. The dharmabhaka describes the
qualities of the mahvidy, wrong paths, and the devotion of even Prajpramit to the
mahvidy.
Avalokitevara appears in the sky and tells the dharmabhaka several times to give the
mahvidy to Sarvanvaraavikambhin.
The dharmabhaka does not create a maala, as was described by Avalokitevara, but
simply recites the mahvidy to Sarvanvaraavikambhin. Sarvanvaraavikambhin returns to the Jetavana grove and tells Buddha kyamuni that he has received the mahvidy.
Trillions of buddhas recite the dhra of the goddess Cundi: o cale cule cunde svh. No
explanation for this dhra is given, so the reader is assumed to be familiar with it.
1. Buddha kyamunis narrative: Abruptly, without any transition, the description of the
last five of Avalokitevaras pores continues from where it had previously been left off.
(6) The pore Sryaprabha, where bodhisattvas dwell. They can see Avalokitevara and
the seven buddhas when they remember the mahvidy.
(7) The pore Indrarja, where irreversible bodhisattvas live.
(8) The pore Mahoad, where bodhisattvas who have just developed bodhicitta live, and
gandharvas live on mountains.
(9) The pore Cittarja, where pratyekabuddhas live.
(10) The pore Dhvajrja, where buddhas live who teach the six perfections to the humans of Jambudvpa.
XII. Stra narrative: Buddha kyamuni, in response to Sarvanvaraavikambhins question,
says there are no more pores than those ten, but that beyond the last pore, the four oceans
come from Avalokitevaras big toe.
He states that Avalokitevara is coming to give prophecies to iva (Mahevara) and
Umdev about their eventual buddhahood. Avalokitevara arrives with a gift of lotus flowers from Amitbha. Mahevara asks the Buddha for a prophecy, and he is sent to Avalokitevara who prophesies his buddhahood and then does the same for Umdev. Buddha
kyamuni, in response to Sarvanvaraavikambhins question, describes the qualities of
Avalokitevara.
1. Buddha kyamunis narrative: He gives a description of the inconceivability of Avalokitevaras merit and a list of Avalokitevaras samdhis, which differs from that given
earlier.
kyamuni describes his memory of being Bodhisattva Dnara at the time of Buddha
Krakucchanda. He sees Samantabhadra with Avalokitevara. They each enter different

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states of samdhis, and Buddha Krakucchanda emphasizes Avalokitevaras superiority.

XIII. Stra narrative: Sarvanvaraavikambhin asks for this very stra to be taught (although
it is near its conclusion), and the Buddha describes the benefits of the stra. Sarvanvaraavikambhin sits silently.
Avalokitevara and all the other various kinds of beings assembled leave.
In an abrupt change of content, nanda asks kyamuni Buddha about monastic training.
kyamuni condemns bhikus with incorrect conduct, saying they should be banished from
the community. He prophesies how in three hundred years, people will use the property and
possessions of the Sagha or monastery, and describes the sufferings they will endure, such
as in the hells.
nanda leaves, and again the various classes of beings are said to leave (though they had already done so earlier), and the entire world rejoices in the Buddhas words.

THE TRANSLATION

The Noble Mahyna Stra

The Baskets Display

Part One
[F.200.a] Thus have I heard: One time the Bhagavat was staying, with a great Sagha
of 1,250 bhikus and a multitude of bodhisattvas, at Jetavana, the monastery of
Anthapiika,16 in rvast.
Eight hundred million17 bodhisattva mahsattvas had gathered there, such as Bodhisattva Mahsattva Vajramati, Bodhisattva Mahsattva Jnadarana, Bodhisattva
Mahsattva Vajrasena, Bodhisattva Mahsattva Guhyagupta,18 Bodhisattva
Mahsattva kaagarbha, Bodhisattva Mahsattva Sryagarbha, Bodhisattva
Mahsattva Anikiptadhura, Bodhisattva Mahsattva Ratnapi, Bodhisattva
Mahsattva Samantabhadra, Bodhisattva Mahsattva Mahsthmaprpta, Bodhisattva Mahsattva Sarvanvaraavikambhin, Bodhisattva Mahsattva Sarvara,
[F.200.b] Bodhisattva Mahsattva Bhaiajyasena, Bodhisattva Mahsattva Avalokitevara, Bodhisattva Mahsattva Vajrapi, Bodhisattva Mahsattva Sgaramati,
Bodhisattva Mahsattva Dharmadhara, Bodhisattva Mahsattva Pthivvaralocana,
Bodhisattva Mahsattva vsahasta, and Bodhisattva Mahsattva Maitreya.
The thirty-two classes of devas had also gathered there, the principal ones being
Mahevara and Nryaa. akra, who is the lord of the devas, Brahm, who is the
lord of the Sah universe, Candra, ditya, Vyu, Varua, and other deities were also
assembled there.19
Many hundreds of thousands of nga kings had also gathered there in that retinue.
Nga King Utpala, Nga King Elapatra, Nga King Timigira, Nga King
Gavpati, Nga King atara, Nga King Hullura,20 Nga King Vahdaka,21
Nga King Takaka, Nga King Gora, Nga King Mgara, Nga Kings Nanda
and Upananda, Nga King Vtsputra, Nga King Sgara, Nga King Anavatapta,
and many hundreds of thousands of other nga kings were gathered there.
Many hundreds of thousands of gandharva kings had also assembled there.

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Gandharva King Dundubhisvara, Gandharva King Manojasvara, [F.201.a]

Gandharva King Sahasrabhuja, Gandharva King Sahpati,22 Gandharva King
arraprahldana, Gandharva King Nirnditabhrya, Gandharva King Alakrabhita, Gandharva King Kumradarana, Gandharva King Subhuyukta, Gandharva
King Dharmapriya, and many hundreds of thousands of gandharva kings were gathered there in that retinue.
Also gathered in that retinue were many hundreds of thousands of kinara kings.
Kinara King Sumukha, Kinara King Ratnakirt, Kinara King Svrimukha,
Kinara King Prahasita,23 Kinara King Cakravyha, Kinara King Pupvakra,
Kinara King Mai, Kinara King Pralambodara, Kinara King Ddhavrya,
Kinara King Suyodhana, Kinara King atamukha, Kinara King Druma,24 and
many hundreds of thousands of other kinara kings were gathered there.
Many hundreds of thousands of apsaras had gathered there. The apsara named
Tilottam, the apsara named Suvyh, the apsara named Suvaramekhal, the apsara
named Vibhut, the apsara named Karadhr, the apsara named Amtabindu, the
apsara named Pariobhitaky, the apsara named Maiprasthan, the apsara named
Cuak, the apsara named Mduk, the apsara named Pacabhrybhimukh, the apsara named Ratikar, the apsara named Kacanaml, the apsara named Nlotpal,
the apsara named Dharmbhimukh, the apsara named Sakr, [F.201.b] the apsara
named Ktsnkar, the apsara named Suvyhamati, the apsara named Keyradhar,
the apsara named Dnadad, the apsara named a, and many hundreds of thousands25 of other apsaras were gathered there.
Many hundreds of thousands26 of female ngas were gathered there. The female
nga named Vibhaadhar, the female nga named Acilillan,27 the female nga
named Trija, the female nga named Svtimukh,28 the female nga named Jayar,
the female nga named Vijayar, the female nga named Mucilind,29 the female
nga named Vidyullocan, the female nga named Vidyutprabh,30 the female nga
named Svtigiri, the female nga named ataparivr, the female nga named Mahauadhi, the female nga named Jalabindu,31 the female nga named Ekar, the
female nga named atavhna,32 the female nga named atabhu, the female nga
named Grasat, the female nga named Anktsnagat,33 the female nga named
Subha,34 the female nga named Paramegh,35 the female nga named
Rathbhiruh,36 the female nga named Tygnugat,37 the female nga named
Angat,38 the female nga named Abhinnaparivr, the female nga named Pulind,39 the female nga named Sgarakuki, the female nga named Chatramukh,
the female nga named Dharmaph, the female nga named Mukhakar,40 the female nga named Vry, the female nga named Sgaragambhr, the female nga
named Merur, and many hundreds of thousands of other female ngas were gathered there.
Many hundreds of thousands of female gandharvas had also gathered there. The
female gandharva named Priyamukh, the female gandharva named Priyadad,
[F.202.a] the female gandharva named Andarak, the female gandharva named Vajrar, the female gandharva named Vajraml, the female gandharva named
Sumlin, the female gandharva named Vanaspati, the female gandharva named
atapup, the female gandharva named Mukulit, the female gandharva named

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25

Ratnaml, the female gandharva named Muditapup,41 the female gandharva

named Sukuki, the female gandharva named Rjar, the female gandharva named
Dundubhi, the female gandharva named ubhaml, the female gandharva named
Vibhitlakr, the female gandharva named Abhinamit, the female gandharva
named Dharmakki, the female gandharva named Dharmadad,42 the female
gandharva named Audumbar,43 the female gandharva named atkr, the female
gandharva named Padmariy,44 the female gandharva named Padmvat,45 the female gandharva named Padmlakr,46 the female gandharva named Pariobhitaky, the female gandharva named Vilsendragmin,47 the female gandharva
named Pthivdad, the female gandharva named Phaladad,48 the female
gandharva named Sihagmin, the female gandharva named Kumudapup, the female gandharva named Manoram, the female gandharva named Dnadad, the
female gandharva named Devavacan,49 the female gandharva named Kntipriy,
the female gandharva named Nirvapriy, the female gandharva named Ratnkur,
the female gandharva named Indrar, the female gandharva named Indramaghar,
the female gandharva named Prajpatinivsin, the female gandharva named
Mgarjin, the female gandharva named Sphurantar, the female gandharva named
Jvalantaikhar, the female gandharva named Rgaparimukt, [F.202.b] the female
gandharva named Dveaparimukt, the female gandharva named Mohaparimukt,
the female gandharva named Sujanaparivr, the female gandharva named
Ratnaph, the female gandharva named gamanagaman, the female gandharva
named Agniprabh, the female gandharva named Candrabimbaprabh, the female
gandharva named Sryalocan, the female gandharva named Suvarvabhs,50 and
many hundreds of thousands51 of other female gandharvas.
Many hundreds of thousands52 of female kinaras had gathered there. The female
kinara named Manas, the female kinara named Mnas, the female kinara
named Vyuveg, the female kinara named Varuaveg, the female kinara
named kaplav,53 the female kinara named Vegajav, the female kinara
named Lakmdad, the female kinara named Sudar, the female kinara
named Acalariy,54 the female kinara named Dhtupriy, the female kinara
named Jvalantapriy,55 the female kinara named Suriy,56 the female kinara
named Ratnakraak, the female kinara named Avalokitalakm, the female
kinara named Kuil, the female kinara named Vajramui, the female kinara
named Kapil, the female kinara named Subhaabhit, the female kinara
named Vistralal, the female kinara named Sujanaparisevit, the female kinara named Sahpat,57 [F.203.a] the female kinara named karakit, the female
kinara named Vyharjendr, the female kinara named Maic, the female
kinara named Maidhri, the female kinara named Mairocan, the female
kinara named Vidvajjanaparisevit, the female kinara named atkr,58 the female kinara named yurdad, the female kinara named Tathgatakoapariplit,
the female kinara named Dharmadhtupariraki, the female kinara named Satataparigrahadharmakki, the female kinara named Sadnukladarin, the female kinara named Npurottam, the female kinara named Lakaottam,59 the
female kinara named vsan, the female kinara named Vimokakar, the female kinara named Sadnuvtti, the female kinara named Savegadhri, the

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female kinara named Khagajvalan, the female kinara named

Pthivyupasakrama, the female kinara named Surendraml, the female kinara named Surendr, the female kinara named Asurendr, the female kinara named
Munndr, the female kinara named Gotraknti, the female kinara named
Tygnugat,60 the female kinara named Bahvray, the female kinara named
atyudh, the female kinara named Vibhitlakr, the female kinara named
Manohar, and many hundreds of thousands61 of other female kinaras were gathered there.
Many hundreds of thousands62 of upsakas and upsiks had gathered there.
Many hundreds of thousands63 of trthika mendicant renunciants64 had also gathered there. [F.203.b]
At the time of this great gathering, light rays shone in the great Avci hell. Having
shone there, they came to the Jetavana Monastery, where they became adornments
for the monastery: pillars adorned with divine, precious jewels; multistoried buildings that were covered with gold; buildings with doors made of gold and silver;
buildings with steps made of gold and silver; and upper stories made of gold and silver, the silver upper stories having gold pillars adorned with divine jewels and the
gold upper stories having silver pillars adorned with divine jewels.
In the gardens around Jetavana, there appeared various kinds of wish-fulfilling
trees. They had trunks of gold and leaves of silver and were bedecked with a variety
of adornments, with beautiful monastic robes,65 with Kaika cloth, with hundreds of
thousands of pearl necklaces, and with hundreds of thousands of crowns, earrings,
braided ribbons, armlets, and anklets.
Outside the monastery there appeared hundreds of trees, which, like the wishfulfilling trees, were made from precious metals and were bedecked with precious
bracelets.
Within the Jetavana Monastery, there appeared stairs made from diamonds and entrance chambers hung with pearls and silks.66
Many bathing pools also appeared. Some were completely filled with water that
had the eight qualities.67 Some were completely filled with a variety of flowers: they
were completely filled with blue lotuses, red lotuses, night lotuses, white lotuses,68
tiger claw flowers and great tiger claw flowers,69 and udumbara flowers.
Moreover, there were a variety of tree blossoms: magnolia, [F.204.a] ashoka, oleander, trumpet flower, mountain ebony, jasmine, and other beautiful tree blossoms.
The Jetavana Monastery appeared completely beautified.
Then from within that assembly Bodhisattva Sarvanvaraavikambhin arose from
his seat, bared one shoulder, and kneeling on his right knee and facing the Bhagavat,
placed his palms together and addressed these words to the Bhagavat: Bhagavat, I
have perceived a great wonderful marvel. Bhagavat, where did these great light rays
come from? Who has this power?
The Bhagavat replied, Noble son, Bodhisattva Mahsattva70 Avalokitevara entered the great Avci hell. When he had completely liberated the beings there, he
went to the city of the pretas. It was he who emanated these light rays.71
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, as the great Avci

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hell is without respite, how did Bodhisattva Mahsattva Avalokitevara enter it? In
the great Avci hell a wall encloses a ground made of burning iron, which has become one raging flame in the shape of a reed basket. Within this Avci hell there is a
pot from which comes the sound of wailing. Many hundreds of thousands of tens of
millions of hundreds of millions of beings have been thrown into that pot. Just as
green or black mung beans are massed together in a water-filled vessel, rising and
sinking as they are cooked, [F.204.b] that is how the beings in the great Avci hell
undergo physical suffering. Bhagavat, how did Bodhisattva Mahsattva Avalokitevara enter the great Avci hell?
The Bhagavat said, Noble son, Bodhisattva Mahsattva Avalokitevara entered
the great Avci hell just as a cakravartin king enters a grove made of divine jewels.
Noble son, it had no affect upon his body. As he approached the Avci hell, it cooled.
The beings that were Yamas guards were in a state of agitation and extremely terrified. They wondered,72 Why has an inauspicious sign appeared in this Avci hell?
When the bodhisattva Avalokitevara entered the Avci hell, lotus flowers the size of
cartwheels appeared, the pot burst open, and the inferno of fire transformed into a
pool. On seeing these inauspicious signs appear in Avci hell, Yamas guardians became dismayed.
Then Yamas guardians gathered their swords, clubs,73 short spears, long spears,
maces, discuses, tridents, and so on, and, taking all their Avci utensils,74 went to the
Dharmarja Yamarja. When they arrived, they told him, Divine One, know first
that our place of work is completely destroyed.
Dharmarja Yamarja asked them, Why is your place of work completely destroyed?
Yamas guardians answered, Divine One,75 know first that an inauspicious omen
appeared in this Avci hell, all of which became peaceful76 and cool. There entered a
handsome being, with his hair in a topknot, his body beautified by divine adornments, with an extremely loving mind, and resembling a golden statue.77 [F.205.a]
That is the kind of being that arrived. The moment he arrived, lotus flowers the size
of cartwheels appeared, the pot burst open, and the inferno of fire was transformed
into a pool.
Yamarja wondered, What deity has manifested this power? Is this a special result that has occurred through the blessing of the deity Mahevara, Nryaa, or
some other deity? Have they descended to this level? Or has a powerful rkasa been
born who rivals great Rvaa?78
He looked with his divine sight into the heavens, wondering whose blessing this
could be. Then he looked back into the Avci hell and saw Bodhisattva Mahsattva
Avalokitevara there.
Yamarja went to Bodhisattva Mahsattva Avalokitevara, bowed down his head
to his feet, and made this special praise: I pay homage to Avalokitevara, Mahevara, lover of lotuses, giver of the supreme boon, who has power; who illuminates the
world;79 who brings relief; who has a hundred thousand arms; who has a hundred
thousand times ten million eyes; who has eleven heads; who reaches Vaavmukha;
who delights in the Dharma; who completely frees all beings; who brings relief to
turtles, crocodiles, and fish; who creates the greatest mass of wisdom; who brings

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joy; who is a splendor of jewels; who is sublime; who extinguishes Avci; who is
adorned by the splendor of wisdom; who delights in wisdom; who is the one to
whom all devas make offerings, pay homage, and show reverence; who brings freedom from fear; who teaches the six perfections; who illuminates like the sun;80
[F.205.b] who creates the lamp of Dharma; whose perfectly supreme form is whatever form is pleasing; who has the form of a gandharva; who has a form like a mountain of gold; who is deep like the vast ocean; who has attained the ultimate yoga;
who shows his own face; who has many hundreds of thousands of samdhis; who
brings true pleasure; who has a beautified body; who manifests as the supreme rishi;81 who brings freedom from the terrors of bondage in stocks and manacles; who
is free from all existences; who has many retinues; who creates abundance;82 who is
a precious wish-fulfilling jewel; who teaches the path to nirva; who brings the city
of the pretas to an end; who is a parasol for beings; who liberates beings from illness;
who has a sacred thread made of the nga kings Nanda and Upananda;83 who reveals
the beneficial lasso; who has hundreds of mantras; who terrifies Vajrapi; who terrifies the three worlds; who frightens yakas, rkasas, bhtas, pretas, and picas,84
vetlas, kis, kmas, and apasmras; who has eyes like blue lotuses; who has
profound wisdom;85 who is the lord of knowledge; who brings freedom from all afflictions; who accumulates various paths to enlightenment; who has entered sacred
liberation; who has paths to enlightenment accumulated within his body; who completely liberates pretas; and who has hundreds of thousands of samdhis as numerous
as atoms.
In that way, Yamarja praised Avalokitevara with a particularly sacred praise.
Then Yamarja circumambulated him three times and departed. [F.206.a]
Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, did Bodhisattva Mahsattva Avalokitevara leave?
The Bhagavat replied, Noble son, he left the Avci hell and went to the city of the
pretas. Many hundreds of thousands of pretas came running toward him. They were
like burned tree trunks; they were like standing skeletons; they were covered with
hair; they had stomachs the size of mountains and mouths the size of a needles eye.
As Bodhisattva Mahsattva Avalokitevara arrived at the city of the pretas, it
cooled and the vajra hail ceased. The staff-wielding guard at the gates, who had thick
calves and red eyes, became kind and said, I should not be performing this duty.
Bodhisattva Mahsattva Avalokitevaras mind was filled with compassion on
seeing these beings, and he emitted ten rivers from his ten fingers; he emitted ten rivers from his ten toes; and he emitted great rivers from all his pores. When the pretas
tasted the water, their throats widened, their bodies became whole, and they were
completely satisfied by the supreme flavor of divine food.
Then they contemplated the human existence.86 They thought about sasric existence in this way: Oh! The humans in Jambudvpa are happy. They can perfectly
enjoy cool shade. Happy are those humans in Jambudvpa who are always supporting
their parents and honoring them. [F.206.b] Happy are those good humans who always rely on a kalyamitra. Those who continuously learn the Mahyna are good
contemplative beings. Those who follow the eightfold path are good beings. Those

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who beat the dharmaga are good beings. Those who repair dilapidated and ruined
monasteries are good beings. Those who repair dilapidated, ruined, ancient stpas are
good beings. Those who are dedicated to the sacred representations and the
dharmabhakas are good beings; those who have seen the activities of a tathgata
are good beings; those who have seen the activities of a pratyekabuddha are good
beings; those who have seen the activities of a bodhisattva are good beings.
At that time there appeared the sound of the precious king of the Mahyna
stras, The Stra of the Baskets Display; wisdom, like a thunderbolt, destroyed the
view of the aggregates as a self,87 which is like a mountain with twenty peaks; and
the pretas were all reborn in the realm of Sukhvat as bodhisattvas named
kkitamukha.
Avalokitevara, having completely liberated those beings, departed from the city
of the pretas.88
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, did Bodhisattva Mahsattva Avalokitevara leave?
The Bhagavat replied, Noble son, each day, he completely ripens a million trillion
beings. Noble son, not even the tathgatas have Bodhisattva Mahsattva Avalokitevaras prowess.
Sarvanvaraavikambhin asked, Bhagavat, how is that so? [F.207.a]
The Bhagavat replied, Noble son, there appeared in this world the tathgata, the
arhat, the samyaksabuddha, the one with wisdom and conduct,89 the sugata, the
knower of the world, the unsurpassable guide who tamed beings, the teacher of gods
and humans, the buddha, the bhagavat Vipayin.
At that time, Sarvanvaraavikambhin, I was a merchant named Sugandhamukha, and I heard Tathgata Vipayin describe the qualities of Avalokitevara.
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, What were the
qualities of Bodhisattva Mahsattva Avalokitevara that you heard the tathgata describe?
The Bhagavat replied, ditya and Candra came from his eyes, Mahevara came
from his forehead, Brahm came from his shoulders, Nryaa came from his heart,
Devi Sarasvat came from his canines, Vyu came from his mouth, Dhara came
from his feet, and Varua came from his stomach.
When those deities had come from Avalokitevaras body, that bhagavat said
these words to the deity Mahevara: Mahevara, in the kaliyuga, when beings have
bad natures, you will be declared to be the primal deity who is the creator, the maker.
All those beings will be excluded from the path to enlightenment. They will say these
words to ordinary beings:
It is said: the sky is his liga,
The earth is his seat.
He is the foundation of all beings.
The liga is so called because they dissolve into it.90

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Noble son, those are the words I heard Tathgata Vipayin say. [F.207.b]
In a later time, there appeared in this world the tathgata, the arhat, the
samyaksabuddha, the one with wisdom and conduct,91 the sugata, the knower of
the world, the unsurpassable guide who tamed beings, the teacher of gods and humans, the buddha, the bhagavat ikhin.
At that time, Sarvanvaraavikambhin, I was Bodhisattva Dnara, and I heard
from him the description of the qualities of Bodhisattva Mahsattva Avalokitevara.
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, What were the
qualities of Bodhisattva Mahsattva Avalokitevara that you heard the tathgata describe?
The Bhagavat said, When all the devas, ngas, yakas, rkasas, gandharvas,
asuras, garuas, kinaras, mahoragas, and humans had gathered together, the bhagavat ikhin looked at the great gathering and began to speak of the Dharma within that
assembly. At that time, light rays of various colors emanated from the mouth of Bhagavat ikhin. They were blue, yellow, red, white, orange, and the color of crystal and
of silver. They shone on all worlds in the ten directions, then returned and entered the
mouth of the bhagavat.
From within that assembly Bodhisattva Ratnapi arose from his seat, bared one
shoulder, and kneeling on his right knee and facing Bhagavat ikhin, placed his
palms together and addressed these words to him: [F.208.a] Bhagavat, why did this
sign appear?
Bhagavat ikhin replied, Noble son, Bodhisattva Mahsattva Avalokitevara is
coming from the realm of Sukhvat. I manifest this kind of sign when he is coming.
When Bodhisattva Mahsattva Avalokitevara comes, a profusion of wish-granting
trees appears, a profusion of mango trees appears, star jasmine flowers and magnolia
trees appear, ponds covered with flowers appear, and precious trees appear. There is
a rain of various flowers,92 a rain of precious stonesjewels, pearls, diamonds, beryl, conch, crystal, and coraland there is a rain of divine cloth. In the vicinity of the
monastery the seven jewels of a cakravartin appearthe precious wheel, the precious horse, the precious elephant, the precious jewel,93 the precious wife, the precious householder, and the precious counselorand the ground appears to be made
of gold. When Bodhisattva Mahsattva Avalokitevara comes from the realm of Sukhvat, the entire world shakes six times.
Then Bodhisattva Ratnapi asked Bhagavat ikhin, Bhagavat, what are these
omens of?
Bhagavat ikhin answered, Noble son, Bodhisattva Mahsattva Avalokitevara
is arriving, and that is why these omens appear.
As the earth shook and it rained beautiful lotuses, [F.208.b] Bodhisattva
Mahsattva Avalokitevara came to Bhagavat ikhin. He was holding lotus flowers,
each with a thousand petals and a golden stem. He bowed down his head to the bhagavats feet and offered the lotuses to him. He said, Tathgata Amitbha sends these
flowers to you. The Tathagta asks if you are in health, if you are at ease, and if all is
well.94
Bhagavat ikhin took the lotuses and placed them on his left. He then spoke of

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the qualities of Bodhisattva Mahsattva Avalokitevara. How did you, Avalokitevara, accomplish your task among the pretas, the beings in the Avci hell, the
beings in Klastra and Raurava, the beings in Hhava, Tpana, the great hell
Pretyana, the great hell Agnighaa, the great hell lmali,95 the great hell todaka,
and others?96
Avalokitevara replied, The beings in those great hells are my task. I will completely ripen those beings, and then I will bring them to the highest complete enlightenment.
Bodhisattva Mahsattva Avalokitevara, having given this answer, bowed his
head to the bhagavats feet, departed alone,97 and disappeared into the sky as a blazing mass of fire.
Then Bodhisattva Ratnapi asked Bhagavat ikhin, Bhagavat, if I may ask for
an answer to a question, how much merit has Bodhisattva Mahsattva Avalokitevara
accumulated? [F.209.a]
Bhagavat ikhin replied, If someone were for a devas eon to serve tathgatas,
arhats, and samyaksabuddhas as numerous as the grains of sand in the Ganges with
robes, food, bowls, bedding, seats,98 necessary medicine, and utensilsthe merit that
would be produced through those tathgatas would be the same as that of the tip of
one hair on the body of Bodhisattva Mahsattva Avalokitevara.
Noble son, it is like this: For example, if it were to rain day and night on the four
great continents for a twelve-month year, I could count each drop, but, noble son, I
cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit.
Noble son, it is like this: For example, the ocean is 84,000 yojanas deep and has
an immeasurable expanse, but I can count each drop all the way down to Vaavmukha. However, noble son, I cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit.
Noble son, it is like this: For example, I can count every hair on all the fourlegged creatures in the four great continents, such as lions, tigers, bears, hyenas, deer,
camels, jackals,99 and so on, and oxen, donkeys, cattle, elephants, horses, buffalo,
and cats, but, noble son, I cannot calculate Bodhisattva Mahsattva Avalokitevaras
accumulation of merit.
Noble son, it is like this: For example, if stpas100 for tathgatas, arhats, and
samyaksabuddhas as numerous as atoms were made in divine gold and precious
stones, [F.209.b] and in one day the relics were placed in them all, I can calculate the
accumulation of that merit, but I cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit.
Noble son, it is like this: For example, I can count the number of leaves in a forest of agarwood trees, but I cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit.
Noble son, it is like this: For example, if all the women, men, boys, and girls in
the four great continents were to gain the result of becoming stream entrants, oncereturners, non-returners, arhats, and pratyekabuddhas, their merit would only be, as
said before, equal to the merit of the tip of one hair on the body of Bodhisattva
Mahsattva Avalokitevara.
Then Bodhisattva Ratnapi asked Bhagavat ikhin, Bhagavat, I have never

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seen nor heard of tathgatas having the kind of accumulation of merit that Bodhisattva Mahsattva Avalokitevara has, let alone bodhisattvas.
Bhagavat ikhin said, Noble son, even if all who are tathgatas, arhats, and
samyaksabuddhas like me were gathered in one place and provided for an eon with
robes, food, bowls, bedding, seats, necessary medicine, and utensils, those tathgatas,
arhats, and samyaksabuddhas [F.210.a] would still not be able to calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit. So, noble son, it is needless to say that I cannot do so all by myself in this world.
Those who remember Bodhisattva Mahsattva Avalokitevaras name will have
happiness in this world. They will be completely freed from the sufferings of aging,
death, and illness. They will be freed from the unavoidable sufferings of sasra.
Like white and pale yellow birds, like kings of geese moving with the speed of the
wind, they will go to the realm of Sukhvat. They will hear the Dharma by listening
to Tathgata Amitbha teach. The sufferings of sasra will not afflict their bodies.
They will not become old or die. They will have no desire, anger, or stupidity. Their
bodies will feel no hunger or thirst. They will not know the suffering of being inside
a womb. Completely inspired by the taste of the Dharma, they will be reborn within a
lotus and will remain in that realm until Bodhisattva Mahsattva Avalokitevaras
powerful commitment is fulfilled and all beings have been brought to liberation.
Then Bodhisattva Ratnapi asked Bhagavat ikhin, Bhagavat, when will that
powerful commitment be fulfilled?
Bhagavat ikhin replied, He completely ripens the many beings who circle in
sasra, teaches them the path to enlightenment, and teaches the Dharma in whatever form a being can be taught through. He teaches the Dharma in the form of a
tathgata to beings who are to be taught by a tathgata. [F.210.b] He teaches the
Dharma in the form of a pratyekabuddha to beings who are to be taught by a
pratyekabuddha. He teaches the Dharma in the form of an arhat to beings who are to
be taught by an arhat. He teaches the Dharma in the form of a bodhisattva to beings
who are to be taught by a bodhisattva. He teaches the Dharma in the form of Mahevara to beings who are to be taught by Mahevara. He teaches the Dharma in the
form of Nryaa to beings who are to be taught by Nryaa. He teaches the Dharma in the form of Brahm to beings who are to be taught by Brahm. He teaches the
Dharma in the form of akra to beings who are to be taught by akra. He teaches the
Dharma in the form of ditya to beings who are to be taught by ditya. He teaches
the Dharma in the form of Candra to beings who are to be taught by Candra. He
teaches the Dharma in the form of Agni to beings who are to be taught by Agni. He
teaches the Dharma in the form of Varua to beings who are to be taught by Varua.
He teaches the Dharma in the form of Vyu to beings who are to be taught by Vyu.
He teaches the Dharma in the form of a nga to beings who are to be taught by a
nga. He teaches the Dharma in the form of Vighnapati to beings who are to be
taught by Vighnapati. He teaches the Dharma in the form of a yaka to beings who
are to be taught by a yaka. He teaches the Dharma in the form of Vairavaa to beings who are to be taught by Vairavaa.101 He teaches the Dharma in the form of a
king to beings who are to be taught by a king. He teaches the Dharma in the form of
a paita to beings who are to be taught by a paita. He teaches the Dharma in the

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form of a kings soldier to beings who are to be taught by a kings soldier. [F.211.a]
He teaches the Dharma in the form of parents to beings who are to be taught by their
parents. He teaches the Dharma in whatever particular form a being should be taught
through. That, noble son, is how Bodhisattva Mahsattva Avalokitevara completely
ripens beings and teaches them the Dharma of nirva.
Then Bodhisattva Ratnapi said to Bhagavat ikhin, Bhagavat, this is extraordinarily marvelous. I have never seen nor heard of such a thing before. Not even the
tathgatas have what Bodhisattva Mahsattva Avalokitevara has.
Bhagavat ikhin said, Noble son, in this Jambudvpa there is a cave named Vajrakuki in which a hundred thousand million times ten million asuras live. Bodhisattva Mahsattva Avalokitevara teaches the asuras there in the form of an asura. He
teaches them the precious king of the Mahyna stras, The Stra of the Baskets
Display. He says to the listening asuras,102 You must listen.
Then all other asuras, with loving minds and peaceful minds, with palms placed
together, come to listen to this Dharma teaching from Bodhisattva Mahsattva Avalokitevara:
Those who turn their minds to this king of the stras will have happiness in this
world. Hearing it will purify them of the five actions with immediate results on
death. At the time of death, twelve tathgatas will come and reassure them, saying,
Noble son, do not be afraid. You have heard the precious king of the Mahyna
stras, The Stra of the Baskets Display. You have prepared various paths for going
to Sukhvat. [F.211.b] You have prepared various parasols, various crowns, various
earrings, and various necklaces. When that kind of omen appears, at death they will
go without impediment to Sukhvat.
Ratnapi, in that way, Bodhisattva Mahsattva Avalokitevara teaches the
Dharma of nirva to the asuras and shows them the entranceway to nirva.
Then Bodhisattva Ratnapi bowed his head to Bhagavat ikhins feet and departed.
Then Sarvanvaraavikambhin said to the Bhagavat, It is very difficult, Bhagavat,
to hear the manifold description of Avalokitevaras qualities.
The Bhagavat said, Noble son, there will be a description of Avalokitevaras
qualities after he has left Vajrakuki and come to the land of iron. Listen to it at that
time. Before that there is this teaching:103
In a later time, there was the tathgata, the arhat, the samyaksabuddha, the one
with wisdom and conduct, the sugata, the knower of the world, the unsurpassable
guide who tamed beings, the teacher of devas and humans, the buddha, the bhagavat
Vivabh.
At that time, Sarvanvaraavikambhin, I was a rishi who taught patience and
lived in a cliff among the mountains where people did not go. At that time, I heard
Tathgata Vivabh describe the qualities of Bodhisattva Mahsattva Avalokitevara.
Avalokitevara had gone to the land of gold and taught the eightfold noble path, the
Dharma that teaches nirva, to the upside-down beings104 who lived there.
Then he left the land of gold and went to the land of silver. Bodhisattva
Mahsattva Avalokitevara said to the four-legged beings who lived there, You

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must listen with perfect, pure thought to this Dharma teaching on contemplating nirva, on turning the mind to nirva. Then Avalokitevara taught them the Dharma.
Those beings sat before Bodhisattva Mahsattva Avalokitevara and said to him:
[F.212.a] Show the path to blind beings! Be a protector and refuge to beings who
have no protector! Be a father and mother to those who do not have a father and
mother! Be a lamp for the darkness of the three lower existences! Be aware of us and
show us, with great compassion, the path to liberation.105 The beings who have obtained and always remember your name are happy; they are free from this kind of
suffering that we experience.
Then the precious king of the Mahyna stras, The Stra of the Baskets Display, issued forth into the ears of those beings. When they heard it, they reached an
irreversible level and were established in the highest happiness.
[B.2] Then Bodhisattva Mahsattva Avalokitevara left for another land, which
was made of iron, where he approached the asura king Bali.106
When the asura king Bali saw Bodhisattva Mahsattva Avalokitevara approaching from the distance, he went toward Bodhisattva Mahsattva Avalokitevara, accompanied by his queens, his retinue, and many asuras such as Kubja and
Vmanaka107 with their retinues. Bali bowed down at his feet and said these words:
On this day, my life has borne fruit.
On this day, my wishes have been fulfilled.
On this day, my wishes have been fulfilled, for I am completely happy on actually
seeing you.
Bali offered a bejeweled throne to Bodhisattva Mahsattva Avalokitevara and said,
Bhagavat, look with compassion upon those who like to perform bad actions, who
lust after the wives of others, [F.212.b] who are dedicated to killing, who kill others,
and who are old and dying. Be a refuge to those who are weary of sasra. You,
lord, be our father and mother and show the path to we who are bound in bondage.
Avalokitevara said, Noble son, it is like this: I will explain how much merit is
acquired by those who give alms to a tathgata, an arhat, a samyaksabuddha.
Noble son, it is like this: For example, were there to be as many bodhisattvas like
myself as there are grains of sand in twelve Ganges Rivers, and were they to be in
one place with every facility for a devas eon, they would still be unable to calculate
that aggregation of merit. So it is needless to say that I cannot do so all by myself in
the realm of the asuras.
Noble son, it is like this: I can, for example, count how many atoms there are, but,
noble son, I cannot calculate the accumulation of merit through that alms giving.
Noble son, it is like this: For example, I can count each drop in the vast extent of
the ocean, but, noble son, I cannot calculate the accumulation of merit through that
alms giving.
Noble son, it is like this: For example, if all the men, women, boys, and girls in
the four continents were to apply themselves to work, and those people in the four
continents were to do no other work than growing mustard, and from time to time the
king of the ngas would send down rain, and the mustard would grow perfectly for

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one harvest; and then if the men, women, boys, and girls were to load that mustard
into carts, bags, and baskets, onto camels, donkeys, and cattle, and collect the great
harvest together; and then if the donkeys and cattle threshed it to make a vast heap of
mustard seeds, [F.213.a] noble son, I could count each one of those grains, but, noble
son, I cannot calculate the accumulation of merit through that alms giving.
Noble son, it is like this: For example, the lower half of the supreme mountain
Sumeru extends downward for 84,000 yojanas and the upper half extends upward for
84,000 yojanas. Noble son, if Sumeru were to become a mass of birch bark; if the
vast ocean was to become an inkwell; and if all the men, women, boys, and girls who
live in the four continents were to become scribes; and if they were to write on the
limitless, endless extent of Mount Sumeru as birch bark, I would be able to count
each letter, but, noble son, I cannot calculate the accumulation of merit through that
alms giving.
Noble son, it is like this: For example, if all those scribes were to become bodhisattvas on the tenth bhmi, then the accumulation of merit of all those bodhisattvas
on the tenth bhmi would then equal the accumulation of merit through that alms
giving.
Noble son, it is like this: For example, I can count each grain of sand in the ocean,
but, noble son, I cannot calculate the accumulation of merit through that alms giving.
Then the asura king Bali, with tears, a darkened face,108 choking, with stuttering
words and sighs, said these words to Bodhisattva Mahsattva Avalokitevara:
What kind of gift did I, Bali, make, with my queens and retinue, that brought me
bondage in this lifetime? I made an offering to a bad recipient, and I am now experiencing the result of that action. Even a handful of dust thrown toward an omniscient
one transforms into amta, but I made my offerings not knowing that, [F.213.b] and
made an offering to a petitioner who came to me in the form of a dwarf.
I had prepared offerings of elephant- and horse-drawn carts carrying diadems,
earrings, and necklaces, hung with precious yak-tail whisks, and covered with strings
of pearls, a net of pearls as a rear adornment, and jingling golden bells hanging from
silver cords.
I had also prepared offerings of a thousand tawny cows with silver hooves, golden
horns, and covered with nets of pearls.
I had also prepared an offering of a thousand young women with excellent complexions, who were full-bodied, very beautiful, similar to and rivaling divine maidens; adorned with divine jewelry; wearing diadems, earrings, and necklaces; adorned
with armlets, bracelets, anklets, and girdles; and wearing rings, sash necklaces, and
gold rings on the big toes of their left feet.109 They jingled as they moved, and wore
clothing of silks in a variety of colors.
I had also prepared a hundred thousand precious seats, numerous heaps of gold,
heaps of silver, and heaps of jewels.
I had prepared numerous heaps of clothing and jewelry.
I had prepared many hundreds of thousands of herds of cows along with herders.
I had prepared numerous kinds of food and drink. I had prepared divine food with

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supreme flavors.
I had continuously prepared bejeweled bells of gold and silver, many bejeweled
lion thrones of silver and gold, many thousands of divine yak-tail whisks, parasols,
shoes adorned with gold, and bejeweled gold diadems.
At that time, I had invited a thousand kings, a hundred thousand Brahmins, and
many hundreds of thousands of katriyas, and I became arrogant on seeing110 that I
was their sole ruler. [F.214.a]
I now confess my first bad action. I tore out the hearts of the katriya wives,
slaughtered the boys and girls, bound all the great katriyas in stocks111 and shackles,
and took them to a copper cave. I imprisoned many hundreds of thousands of katriyas in that copper cave. I fastened the legs and arms of those katriyas, such as the
Khasas and Pavas, with iron chains and iron pegs to keep them in that cave.
I made doors for the cave: the first door was made of wood, the second door was
made of acacia, the third door was made of bronze, the fourth door was made of copper, the fifth door was made of iron, the sixth door was made of silver, and the seventh door was made of gold. Then I heaped seven mountains, one on top of the other,
in front of the golden door.112
Then I went in search of Daarathaputra,113 one day in the form of a beggar, one
day in the form of a bee, one day in the form of a pig, and one day in the form of a
man, transforming into a different form each day, but I did not see him.
Then, after contemplating, I began to make my offerings. Daarathaputra, seizing
the opportunity, quickly removed the seven mountains, throwing them to another
place. He then shouted loudly to the katriyas. Yudhihira, Nakula, Sahadeva,
Bhmasena, Arjuna, the Kauravas, and the other kings heard him and were relieved
and comforted.114
Daarathaputra asked, Are you alive or dead?
They replied, We are alive, Bhagavat.
Then the great hero destroyed all the doors and looked inside the copper cave. All
the bound kings saw Nryaa. They discussed among each other, saying, Either the
time has come for the asura king Bali to die, [F.214.b] or the time has come for us to
be slain. They said to each other, It is good if we die in battle, but its not good to
die in chains. If we die in chains, the way of the katriyas will come to an end, but if
we die on the battlefield, we will be reborn in the higher realms.
Then all the great kings returned to their own cities and made preparations with
many horse-drawn chariots.
While they prepared their very precious chariots and weapons, Daarathaputra
transformed himself into a dwarf who wore a deerskin as a sash, held a bamboo staff,
and carried a stool. He came to where I was and arrived at my door.
The guard stationed there said, Brahmin dwarf, you cant enter.
He said, I have come a long way
Then the guard asked, Brahmin, where do you come from?
He answered, I have come to the rishi king from Candradvpa.
Then the guard came to me115 and said, Your Majesty, a Brahmin dwarf has arrived here.
I, the lord of the asuras, asked, What is it that he requires?

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37

The guard said, Your Majesty, I dont know.

Then I said, Go and bring the Brahmin to me.
The guard summoned him, saying, Come in, great Brahmin.
Then he came inside and was placed on a precious seat.
ukra, who was renowned as my updhyya, was also present at this time and
said to me, This is a person who brings doom.116 He will certainly cause you an obstacle.
I asked him, Bhagavat, how do you know that?
ukra answered, I know by seeing his signs and omens.
I asked, What can we do? [F.215.a]
Nryaa thought, If he thinks about this, he will definitely decide against making a gift, so I will put divinely inspired speech into his mouth.
So I said, Come here, Brahmin. What is your wish?
The Brahmin answered, I ask for two steps of ground.
I said, Great Brahmin, if you are asking for two steps, I will give you three.
The dwarf accepted this gift, saying, This is auspicious. He accepted it along
with a gift of water, sesame, and gold, and then vanished.
ukra said to me, Rishi King, I said that this was a man of doom who had come,
but you did not pay heed to what I said. So may you experience the result of your
actions!
Then Nryaa appeared in his own form. He was vast, with the sun and moon on
his shoulders, and holding a sword, a bow, a wheel, a long spear, and a short spear117
in his hands. I, lord of the asuras, became faint, grew dizzy, fell headlong, and said,
What have I done? I have taken poison with my own hand!
Nryaa took two steps and said, Give me my third step!
I said, There can be no third. You have taken all the ground that can be taken.
What can I do?
Nryaa said, Wherever I place you, there shall you stay.
Then I, lord of the asuras, said to him, Whatever you command, that I will do.
Nryaa asked, Is this true? Is this true?
I answered, Its the truth, its the truth.
Thus Nryaa caught me in the noose of truth. The offering site was destroyed
and the offering bowls discarded. The Pavas and Kauravas took away the maidens. The Kauravas, Pavas, and the others118 took away the golden lion thrones,
the divine parasols, the bejeweled shoes, the clothing, the jewelry, the bejeweled
golden armlets, [F.215.b] and the tawny cows, destroying the offering site.
I, lord of the asuras, having been expelled from the offering site,119 contemplated
my situation and said, I was about to make an excellent offering, but I made an unfortunate offering that has resulted in this bondage. Homage to you, lord. Do what is
to be done. It will be as you do.120
Then Nryaa took me, my queens, and my retinue and placed us in the underworld.
I121 have this to say to the bhagavat: In the past I made that gift to a bad recipient,
and now I am experiencing the result of that action.
Be my refuge, holder of beautiful lotuses.

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I make this praise to the one who wears a matted topknot; to the one who has an
omniscient buddha122 upon his head; to the one who brings relief to many beings; to
the one who has compassion for the inferior and desolate; to the one who has beautiful eyes like parasols; to the one who has illuminated the world;123 to the one who is
a supreme king of healing; to the one who is a perfectly pure being; to the one who
has the supreme attainment of yoga; to the one who has perfect liberation; to the one
who is a lover of liberation; to the one who is like a wish-fulfilling jewel; to the one
who protects the treasure of the Dharma; to the one who is a teacher of the six perfections; and to the one whose thoughts are good.
The beings who remember your name, Bodhisattva Mahsattva Avalokitevara,
will have happiness. When those who have been born in Klastra, Raurava,
Avci,124 and in the city of the pretas remember your name, they will be freed from
the great suffering of the lower existences. The beings who remember your name
will have good thoughts. They will go to the realm of Sukhvat, and listen to the
Dharma from Tathgata Amitbha.
Then Bodhisattva Mahsattva Avalokitevara made a prophecy to Bali, the lord
of the asuras: [F.216.a] You, lord of the asuras, will become the tathgata, the arhat,
the samyaksabuddha, the one with wisdom and conduct, the sugata, the knower of
the world, the unsurpassable guide who tamed beings, the teacher of devas and humans, the buddha, the bhagavat r. You will guide all the asuras. In your buddha
realm there will not be the word desire, there will not be the word anger, there will
not be the word ignorance, and you will come into possession of the six-syllable
mahvidy.
As a gift for requesting the Dharma, Bali presented Avalokitevara with strings of
pearls worth a hundred thousand silver coins125 and diadems adorned with various
jewels.
Then Bodhisattva Mahsattva Avalokitevara began to teach the Dharma.
Listen, great king. Human beings are continually thinking about transitory things,
about acquisitions,126 about great pleasures, about male and female slaves, servants,
and hired workers, about costly clothes, beds, and seats, about valuable treasures,
riches, stores of grain, and storerooms, about sons and daughters, and about wives
and parents. They are ignorant. Those things that they are attached to appear as
dreams do.
At the time of death, there will be no one to protect them. When they are separated from their lives they will look back at Jambudvpa. They will see the great river
filled with pus and blood. They will see the great trees that blaze with fire, blaze
strongly, and blaze fiercely. When they see them they will be terrified. Yamas
guards127 will bind them with nooses and drag them away. When their feet are cut
through on the great road of razors, as they lift that foot another foot will replace it.
[F.216.b] Numerous ravens, vultures, eagles, and dogs will devour them. They will
experience the sensation of great suffering in the hells. When they step off the great
road of razors, five hundred thorns, each with sixteen spikes, will pierce each foot.
They will cry out, What have I, who delighted in bad actions, done?128
Yamas servants will reply, Friend, you did not offer alms to the Tathgata. You
did not hear the ga being beaten. You did not circumambulate a stpa anywhere.

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Then they will reply, We were without faith, delighted in bad actions, rejected
the Buddha, Dharma, and Sagha, and are experiencing the result of those actions.
Then Yamas guardians will take them to King Yama, bring them before him, and
present them to him.
King Yama will say to the guardians, Show them today your place of work!
Then Yamas guardians will bring them to the great Klastra hell and put them
into it. Inside there, though a hundred spears strike them, they will not die. Though a
hundred spears strike them a second time, they will not die. Though a hundred spears
strike them a third time, they still will not die. Because they will not die, they are
thrown into a furnace, but there they still will not die.
A red hot metal ball will be inserted into their mouths, incinerating their lips, destroying their teeth, splitting their palate, and loudly burning up their throat, gullet,
heart, anus, and whole body.
It is like this, great king. There will be no one to protect them in that other world.
Therefore, great king, you must diligently create merit in this life.
In that way Avalokitevara gave Bali the appropriate Dharma teaching. [F.217.a]
Then Bodhisattva Mahsattva Avalokitevara said to that great king, I must leave,
for today many are gathering in the Jetavana Monastery.129
Then Bodhisattva Mahsattva Avalokitevara radiated many blue, yellow, red,
white, crystal, and silver light rays that reached Tathgata Vivabh, before whom
devas, ngas, yakas, mahoragas, and humans had gathered.
From within that assembly of bodhisattvas the bodhisattva named Gaganagaja
arose from his seat, bared one shoulder, and kneeling on his right knee and facing
Bhagavat Vivabh, placed his palms together and addressed these words to him:
Bhagavat, where did these light rays come from?
Bhagavat Vivabh said, Noble son, the light rays came from Bodhisattva
Mahsattva Avalokitevara, who is in the palace of Bali, the lord of the asuras.
Bodhisattva Gaganagaja then asked Bhagavat Vivabh, Is there a way for me
to see Bodhisattva Mahsattva Avalokitevara?
Bhagavat Vivabh answered, Noble son, he is coming here.
When Bodhisattva Mahsattva Avalokitevara left the palace of Bali, lord of the
asuras, divine flowers fell on Jetavana Monastery, and extremely beautiful wishgranting trees appeared there. They were hung with hundreds of thousands of adornments, with many hundreds of thousands of strings of pearls, with silk, with monastic
robes,130 and with clusters of garlands. Their trunks were red, and their leaves were
made of gold and silver. There were also many trees made of coral, many blossomcovered trees, [F.217.b] and pools that were completely filled with flowers.
Then Bodhisattva Gaganagaja asked Bhagavat Vivabh, Bhagavat, is Bodhisattva Mahsattva Avalokitevara not coming?
Bhagavat Vivabh answered, Noble son, he has left the palace of Bali, lord of
the asuras, and is going to an extremely dreadful land131 named Tamondhakra where
there are no humans. There, noble son, the sun and moon do not shine. A wishfulfilling jewel named Varada provides light in that place.
Many hundreds of thousands of yakas and rkasas live in that continent. They

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become happy as Bodhisattva Mahsattva Avalokitevara arrives there, and with joy
in their hearts they run to him. When they come to Bodhisattva Mahsattva Avalokitevara, they pay homage at his feet and ask, You are not tired? You are not exhausted? It has been a long time since you were here in Tamondhakra.
He answers, I have been doing much. I have not been ripening my own mind for
the sake of one being, but have been, with the motivation of great compassion, ripening many beings.132
The yakas and rkasas lead him to a lion throne of divine gold and jewels, upon
which he sits. Seated,133 he teaches the Dharma to the yakas and rkasas: Listen!
Those who hear and then possess, study, promulgate,134 and have their minds completely focused on even one four-line verse135 of the precious king of the Mahyna
stras, The Stra of the Baskets Display, will be inspired to accumulate merit.
Noble sons, it is like this: For example, I know the number of atoms that exist,
but, noble sons, I cannot calculate the accumulation of merit that comes from the
precious king of the Mahyna stras, The Stra of the Baskets Display.
Noble sons, it is like this: For example, I can count the drops in the vast ocean,
but, noble sons, I cannot calculate the accumulation of merit that comes from even
one four-line verse136 of the precious king of the Mahyna stras, The Stra of the
Baskets Display. [F.218.a]
Noble sons, if tathgatas, arhats, and samyaksabuddhas as numerous as the
grains of sand in twelve Ganges Rivers were gathered together in one place and for
twelve eons were provided with robes, food, bowls, bedding, seats,137 necessary
medicine, and utensils, they would still not be able to calculate the merit that comes
from even one four-line verse138 of the precious king of the Mahyna stras, The
Stra of the Baskets Display. So it is needless to say that I cannot do so all by myself in Tamondhakra.
Noble sons, it is like this: For example, even if all the households in the four continents built monasteries of gold and jewels and built a thousand stpas inside each
of those monasteries, and in one day inserted relics in them all, the accumulation of
merit from one four-line verse139 of the precious king of the Mahyna stras, The
Stra of the Baskets Display, would be far greater than the merit from inserting the
relics.
Noble sons, it is like this: For example, just as the five great rivers flow into the
great ocean, noble son, in that same way merit accumulates from one four-line
verse140 of the precious king of the Mahyna stras, The Stra of the Baskets Display.
Then the yakas and rkasas asked Bodhisattva Mahsattva Avalokitevara,
What kind of accumulation of merit is obtained by those beings who write out this
precious king of the Mahyna stras, The Stra of the Baskets Display?
Noble sons, their accumulation of merit is immeasurable. Those who engage in
writing out the precious king of the Mahyna stras, The Stra of the Baskets Display, are engaged in writing the 84,000 compilations of the Dharma. They will become kings; they will become cakravartins who rule the four continents; they will
give birth to thousands of brave heroic sons with perfect bodies and who defeat their
adversaries.

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41

Those who always possess and remember the name of the precious king of the
Mahyna stras, The Stra of the Baskets Display, [F.218.b] will be completely
liberated from the suffering of sasra and be completely liberated from birth, aging,
sickness, death, misery, lamentation, suffering, unhappiness, and conflict. Wherever
they are reborn, in every life they will remember their previous lives. Their bodies
will have an aroma like gora sandalwood. From their mouths will come the scent
of the blue lotus. Their bodies will be completely perfect, and they will have immense, powerful strength.
In that way Avalokitevara taught them an appropriate Dharma. Some of the
yakas and rkasas attained the result of becoming a once-returner. The others attained the result of becoming a non-returner.141 The yakas and rkasas then said,
Stay here.142 Do not go anywhere else. We will build a stpa of divine gold in Tamondhakra. We will create a circumambulatory walkway of gold.
Then Bodhisattva Mahsattva Avalokitevara said to them, I have to bring many
beings onto the path to enlightenment.
Then the yakas and rkasas, resting cheeks on hands, brooded and said to each
other, Our Avalokitevara is going to leave us, and we will not be able to talk about
the Dharma with him.
As Bodhisattva Mahsattva Avalokitevara was leaving, the yakas and rkasas
followed him. Bodhisattva Mahsattva Avalokitevara said to them, It is too far for
you to come, so you should go back.
The yakas and rkasas bowed down at the feet of Bodhisattva Mahsattva Avalokitevara and returned.
Then Avalokitevara vanished into the sky as a mass of flames.
Avalokitevara then manifested in the form of a Brahmin and went among the devas
in the uddhvsa realms. [F.219.a]
Among those devas there was a deva named Sukuala who was poor and suffering. Avalokitevara came to that deva in the form of the Brahmin and said to him,
Im hungry and thirsty.
The deva said to the Brahmin, Great Brahmin, I have nothing at all.
The Brahmin said, You should give me what little you have.
So Sukuala entered his divine palace and looked inside his pots. He saw that
some pots had become completely filled with priceless precious jewels, other pots
had become completely filled with food that had the supreme flavors, and the left
side of the divine palace had become completely filled with divine clothing.
Sukuala thought, Without a doubt the one at my door is an excellent recipient for
offerings, and he has brought me this attainment of splendor.
Sukuala invited the Brahmin into his divine palace. The Brahmin entered, and
Sukuala offered him the divine jewels, served him the food with divine perfect
flavors, and gave him the divine clothing.143 The Brahmin ate and recited a benediction.
Deva Sukuala then asked him, Great Brahmin, where do you come from?
He replied, I come from the monastery named Jetavana.
Sukuala then asked him, What is that place like?

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The Brahmin answered, It is a place that is delightful, filled with divine jewels,
and completely beautified by divine wish-granting trees. There are beautiful flowers,
many kinds of bathing pools, many who have the qualities of right conduct and are
worthy recipients for offerings, and there are the miracles of Tathgata Vivabh.
Son of a deva, that is how pleasant that place is.
The deva then said, Brahmin, you definitely speak the truth. Who are you? Are
you a deva or a human? If you are a human you dont seem to be one. [F.219.b]
The Brahmin replied, I am not a deva and I am not a human. I am one who has
compassion for the poor and the wretched. I am one who shows them the path to enlightenment. I am a bodhisattva.
Deva Sukuala then offered his diadem and earrings to the Brahmin and recited:
Oh, the one who is comprised of qualities
Is devoid of all evil.
On this day the seed has been planted,
And on this day the fruit has been produced.
After the deva had recited this verse, the Brahmin departed.
The great Brahmin descended from the deva realms to the island of Sihala. Arriving there, he transformed himself into a handsome form and approached the rkass.
When they saw his handsome body they desired him. Desiring him, they came to him
and said, Sir, take us young women. We have no husband. For we who have no husband, be a husband. For we who have no protector, be a protector. For we who have
no support, be a support. These are your homes with food; homes with drink; homes
with clothes and a variety of multicolored beds,144 beautiful gardens, and beautiful
pools.
He said, Only if you do as I command.
They answered, We will!
He then taught them the noble eightfold path. He made them recite the fourfold
scriptures. Some of them attained the result of becoming a once-returner, and some
attained the result of becoming a non-returner.145 The rkass were no longer afflicted by the suffering of desire; there was no anger in their minds; they did not wish to
cause anyones death; they continually delighted in the Dharma; and they took vows.
They promised, We shall kill no more. We will nourish ourselves in the same way
that humans do in Jambudvpa: with food and drink. From now on we will not act
like rkass, and we will keep the upsik vows.146 In this way the rkass took
vows.
Bodhisattva Mahsattva Avalokitevara then left the island of Sihala [F.220.a]
and went to a place where many hundreds of thousands of different kinds of insects
lived within a cesspit in the great city of Vras. When Bodhisattva Mahsattva
Avalokitevara arrived there, he transformed himself into the form of a bee that made
a buzzing sound that was heard by the insects as the words, Namo buddhya, namo
dharmya, nama saghya.147 The insects remembered the words namo

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buddhya, namo dharmya, nama saghya,148 and the thunderbolt of wisdom destroyed the mountain, which has twenty peaks, that is the view of the aggregates as a
self,149 and they were then all reborn in the realm of Sukhvat as bodhisattvas named
Sugandhamukha.
After Bodhisattva Mahsattva Avalokitevara had ripened those beings, he left the
great city of Vras.
Then he went to Magadha. When he arrived in the land of Magadha, he saw beings that had lived for twenty years in the wilderness eating each others flesh. Bodhisattva Mahsattva Avalokitevara wondered, By what method can I bring
contentment to these beings?
Bodhisattva Mahsattva Avalokitevara then caused divine rains to fall. First
there was a rain of water, and the water brought them satisfaction. Then there came a
rain of divine food with supreme flavors, and they were completely filled. When they
were completely satisfied by eating the food, a rain of grain fell. Then there fell sesame, rice, jujubes, and wild rice. Whatever those beings wished for, their wishes
were fulfilled each time.
Those beings in the land of Magadha were amazed, and they all sat down150 together. Seated,151 they asked each other, What deity manifested all of this?
Among them there was one being who was many hundreds of thousands of years
old. He was aged, old, feeble, hunchbacked, and bent like a cows ear. He said to
them, Only Bodhisattva Mahsattva Avalokitevara has this kind of power
[F.220.b], no other deity.
Then those gathered there asked him, What are the qualities of Bodhisattva
Mahsattva Avalokitevara?
Then the man began to describe Avalokitevaras qualities to them: He is a lamp
for those in darkness. He is a parasol for those burned and pained by the sun. He is a
river for those afflicted with thirst. He gives freedom from fear to those who are terrified and afraid. He is medicine for those afflicted with sickness. He is a father and
mother for beings who suffer. He is a teacher of nirva to those reborn in Avci.
Those are his special qualities.
Those who remember his name will have happiness in this world and will completely leave behind every suffering in sasra.
Those who continually gather and offer flowers and incense to Bodhisattva
Mahsattva Avalokitevara will become cakravartin kings who possess the seven
jewels. The seven jewels are: the precious wheel, the precious horse, the precious
elephant, the precious jewel, the precious wife, the precious householder, and the
precious counselor.
Those who offer flowers to Bodhisattva Mahsattva Avalokitevara will have aromatic bodies, and wherever they are reborn, their bodies will be perfect.
The old man taught Avalokitevaras special qualities in that way. Then those
gathered there returned to their homes, and the aged man, having taught them an appropriate Dharma, returned to his home, and Bodhisattva Mahsattva Avalokitevara
[F.221.a] vanished into the sky.

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While Bodhisattva Mahsattva Avalokitevara was in the sky he thought, It has

been a long time since Ive seen Tathgata Vivabh, and so he next went to Jetavana Monastery. Bhagavat Vivabh saw him coming.
As Bodhisattva Mahsattva Avalokitevara approached the Jetavana monastery,
he saw devas, ngas, yakas, gandharvas, asuras, garuas, kinaras, mahoragas, humans, and nonhumans, and a gathering of many hundreds of bodhisattvas.
Bodhisattva Gaganagaja asked Bhagavat Vivabh, Bhagavat, which bodhisattva is arriving?
Bhagavat Vivabh said, This is Bodhisattva Mahsattva Avalokitevara who is
arriving.
Then Bodhisattva Mahsattva Avalokitevara bowed his head to Bhagavat
Vivabhs feet, circumambulated him three times, and sat on his left.
Bhagavat Vivabh asked him, Are you tired? Are you weary? Noble son, what
work have you been doing?
Then Bodhisattva Mahsattva Avalokitevara told Vivabh what had occurred.
Bodhisattva Gaganagaja was extremely amazed and said, I have never seen such a
field of activity as that of this bodhisattva. There is no such field of activity among
the tathgatas, let alone among the bodhisattvas.
Then Bodhisattva Gaganagaja came to Bodhisattva Mahsattva Avalokitevara
and sat before him. Seated,152 he asked Bodhisattva Mahsattva Avalokitevara, Are
you tired? Are you weary?
He replied, I am not tired and I am not weary.
They talked with each other and then became silent. [F.221.b]
Then Bhagavat Vivabh began to teach upon the six perfections: Noble sons,
listen. Having become a bodhisattva, you must complete the perfection of generosity.
Similarly, you must complete the perfection of conduct, the perfection of patience,
the perfection of diligence, the perfection of meditation, and the perfection of wisdom.
Having taught that Dharma he became silent.
Then the assembled beings each returned to their own dwelling places, and the
bodhisattvas returned to their own buddha realms.
This completes part one of the precious king of the Mahyna stras, The Stra of
the Baskets Display.

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Part Two
Then Bodhisattva Sarvanvaraavikambhin addressed these words to the Bhagavat:
Bhagavat, I request that you teach what samdhis Bodhisattva Mahsattva Avalokitevara has previously remained in.
The Bhagavat said, Noble son, they are like this: The samdhi named Creation,
the samdhi named Illumination, the samdhi named Sublime Vajra, the samdhi
named Sunlight, the samdhi named Dispersal, the samdhi named Armlet, the
samdhi named Supreme Vajra Victory Banner, the samdhi named Ornament, the
samdhi named King of Arrays, the samdhi named Seeing the Ten Directions, the
samdhi named The Supreme Illumination of the Wish-fulfilling Jewel,153 the
samdhi named Dharma Holder,154 the samdhi named Descending into the
Ocean,155 the samdhi named Totally Stable,156 the samdhi named Giving Joy,157
the samdhi named Vajra Victory Banner,158 the samdhi named Viewing All
Worlds,159 the samdhi named Completely Present,160 [F.222.a] the samdhi named
Truly Bowing Down, the samdhi named Coiled at the Crown, the samdhi named
Supreme Illumination by the Moon,161 the samdhi named Many Attendants, the
samdhi named Divine Bright Earrings,162 the samdhi named Lamp of the Eon,163
the samdhi named Manifesting Miracles, the samdhi named Supreme Lotus, the
samdhi named Kings Power,164 the samdhi named Extinguishing Avci, the
samdhi named Blazing, the samdhi named Divine Circle,165 the samdhi named
Drop of Amta, the samdhi named Circle of Light, the samdhi named Immersion in
the Ocean, the samdhi named Door of the Celestial Palace, the samdhi named
Cuckoos Song, the samdhi named Scent of the Blue Lotus, the samdhi named
Mounted, the samdhi named Vajra Armor, the samdhi named Elephants Delight,
the samdhi named Lions Play, the samdhi named Unsurpassable, the samdhi
named Subduing, the samdhi named Moon on High, the samdhi named Shining,
the samdhi named Hundred Light Rays, the samdhi named Sprinkling, the samdhi
named Brightening, the samdhi named Beautiful Appearance, the samdhi named
Summoning the Asuras, the samdhi named Meditation, the samdhi named Summoning Nirva, the samdhi named Great Lamp,166 the samdhi named Liberation
of Sensation,167 the samdhi named King of Lamps,168 the samdhi named Creating
the Supreme State,169 the samdhi named Creating Indestructibility,170 the samdhi
named Facing the Deities,171 the samdhi named Creating Union, the samdhi named
Teaching Ultimate Truth, the samdhi named Lightning, the samdhi named Array of
Names,172 the samdhi named Gaping Lion, the samdhi named Face of Arcturus,173

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[F.222.b] the samdhi named Approaching, the samdhi named Flash of Intelligence,174 the samdhi named Increasing Power of Mindfulness, the samdhi named
Aspiration, the samdhi named Carriage of Victory, and the samdhi named Teaching the Path.
Noble son, Bodhisattva Mahsattva Avalokitevara has those samdhis. In each
of his pores there are a hundred thousand samdhis. Noble son, in that way, Bodhisattva Mahsattva Avalokitevara has an incalculable accumulation of merit. Even
the tathgatas do not have that kind of accumulation of merit, let alone a bodhisattva.
[B.3] Noble son, in the past, when I was a bodhisattva named Sihalarja,175 I was
going to the island of Sihala with five hundred merchants. We were going to
Sihala Island bringing much merchandise in chariots, in bags, baskets, and pots,
carried by camels, oxen, donkeys, and so on, so as to go to villages, towns, suburbs,
cities, and markets.
I found an excellent ship that had been to Sihala Island many times. I asked the
pilot, Toward what lands are the winds blowing? Are the winds blowing toward
Ratnadvpa,176 or are the winds blowing toward Yavanadvpa,177 or are the winds
blowing toward the island of the rkass?178
The pilot answered, Know this, lord: the breeze is blowing toward Sihala Island.179
Then we set sail in the great ship in the direction of Sihala Island, but the
rkass who lived on Sihala Island sent untimely winds that broke the great ship
into pieces. We180 fell into the water and swam to the shore.
Then five hundred rkass took on the form of maidens, and with a great cry
came down to the shore. They gave us cotton robes. We put them on, wrung our
clothes dry, [F.223.a] and went to sit under a large magnolia tree. Seated, we talked
among ourselves, asking each other what we should do, but we agreed that there was
nothing we could do, and we became silent.
Then the rkass came to us and said, You who are not masters of a house, become masters. You who have no refuge, obtain a refuge. You who have no home,
obtain a home. These will be your homes supplied with food. These will be your
homes supplied with drink. These will be your gardens for you to enjoy. These will
be your bathing pools for you to enjoy.
After the rkass said that, each one took a merchant home to be the master of
her house. The senior rkas181 took me home to be the master of her house. She satisfied me with food that had perfect, divine flavors. Having satisfied me with food,
she frolicked with me, and in this way I was perfectly satisfied with human pleasures. Two or three weeks182 passed in that manner. Then one night as I was lying in
bed, I was astonished to see that the lamp was laughing. I had never seen or heard
before of a burning, laughing lamp.183 I asked it, Why are you laughing?
It answered, This is one of the rkass who live on Sihala Island. She is going
to kill you.
Then I asked it, How do you know she is a rkas?
It answered, If you dont believe me, take the road south184 and follow it. You
will come to a high fortress185 without windows or doorways. Many hundreds of

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merchants have been thrown in there. Some are alive. Some are dead. If you dont
believe me, follow that road. Follow that road and observe. Then you will believe
me.
Then I186 made the rkas enter the sleep named Ignorances Net, and I went out
at night, armed with a sword187 that glowed like moonlight. [F.223.b] I took the road
that led south, and followed it until I eventually came to an iron fortress. I walked
around it, but couldnt find a door. However, there was a magnolia tree beside the
iron fortress, and so I188 climbed up it. I made the sound of spitting, and the merchants inside who heard me189 said, Great head merchant, know this! We have been
thrown into this iron fortress. Each day a hundred men are taken and eaten. When
theyve been eaten, their bones are scattered around the iron fortress.
That is how they described what had happened to them. I climbed down the magnolia tree and went quickly back up the southern road.
When I returned to the house, the lamp asked me, Head merchant, did you see?
I answered, I saw, and then asked it, What can I do?
The lamp said, Lord, I have a way by which you can comfortably and happily
leave Sihala Island and see Jambudvpa once more.
It said, There is a divine king of horses named Blha who has compassion for
the desolate and destitute. Blha, the king of horses, eats the herb named sarvaetna,190 rolls back and forth on the golden sand, shakes his body, and then asks,
Who is going to cross over to the far shore? You should then say, Lord, I am going to cross over to the far shore.
After the lamp told me this, I went to lie down next to the rkas. She awoke and
asked me, Noble son, why is your body cold?
I answered, I went outside the town to defecate and urinate. [F.224.a] Thats why
my body has become cold. And so she went back to sleep.
At sunrise I got up and said to all the merchants, Come with me. We are going
outside the town.
Then we all left the town. When we were outside the town and had sat down,191 I
asked them, How affectionate are your wives toward you?
Some said, She is very loving toward me.
Some said, She takes care of me with food that has perfect, divine flavors.
Some said, She provides me with all kinds of clothes.
Some said, She gives me diadems, earrings, and necklaces.
Some said, I dont have to do any physical work.
Some said, She cares for me with sandalwood, musk, and camphor.
After the merchants told me these things, I said to them, Its not right for us to be
attached to rkass in this way.
When they heard me say this, they were disturbed and asked, Great head merchant, is it true that they are the rkass who live on Sihala Island?
I answered, Its true, its true. By the Buddha, Dharma, and Sagha, they are not
humans. They are rkass.
The merchants then asked me, What can we do? Do you have a plan for us?
I said to them, On Sihala Island there is Blha, the king of horses, who has
compassion for the desolate and destitute. He eats the herb called sarvaetna, rolls

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back and forth on the golden sand, shakes his body, and then asks three times, Who
is going to cross over to the far shore? Who is going to cross over to the far shore?
Who is going to cross over to the far shore?192 We should go to him.
The merchants then asked, On what day should we go?
I answered, We should definitely leave in three days time. Each person should
prepare provisions for the journey. [F.224.b]
They promised they would and returned to town, each to their own home.
The rkas asked me,193 Are you tired? Are you weary? Have you seen the delightful gardens and the delightful bathing pools?194
I answered, I havent seen any.
The rkas then said, Noble son, in this Sihala Island there are pleasing gardens of all kinds that are completely filled with flowers, and there are many hundreds
of bathing pools.
I said, I will go to those gardens and the various flower-filled pools in three
days time. I will gather beautiful flowers there and then return. Therefore you
should prepare good traveling provisions for me.
She said, Noble son, I will do so.
I contemplated my predicament, thinking, These rkass will kill us if they find
out. I remained silent, contemplating this predicament. The rkas served me good
food, and as I ate it, I sighed.
The rkas asked me, Noble son, why did you sigh?
I said to her, The people of Jambudvpa and my homeland are so pleasant.
The rkas said, Noble son, what would you do in your homeland? In this
Sihala Island you have a home with food, a home with drink, a home with clothes,
a variety of delightful gardens, and a variety of delightful bathing pools.195 Enjoy
these divine pleasures. Why be sorrowful in Jambudvpa? I said nothing in reply.
That day passed, and on the second day, my provisions of good food were quickly prepared. Everyone had made his preparations, and at dawn on the third day we all
left the city, coming out through its gate. When we were outside, we agreed that not
one of us would turn to look back at Sihala Island. After we had made that agreement, we hurried as quickly as we could, and eventually reached the location of
Blha, the king of horses. [F.225.a]
Blha, the king of horses, was enjoying the sarvaetna herb. When he had finished enjoying it, he rolled back and forth on the golden sand and shook his body.
When he shook his body, the island of Sihala shook.
He asked three times, Who is going to cross over to the far shore? Who is going
to cross over to the far shore? Who is going to cross over to the far shore?196
The merchants said, We are going to cross over to the far shore.
Blha, the king of horses, said to us, None of you must look back at Sihala Island. None of you must turn your eyes toward Sihala Island.
We agreed to do as he said. Then first I alone mounted him, and then the five
hundred merchants mounted him. When we were all mounted, the rkass who lived
on Sihala Island came running after us, making a great clamor, weeping and wailing pitifully. Hearing the noise, the merchants turned round and looked back at them,
and when they did so they fell headlong into the water. When they had fallen into the

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water, the rkass pulled them out and ate them.

I arrived in Jambudvpa alone. When we reached the shore, I circumambulated
Blha, the king of horses, three times, bowed to him, and departed. I journeyed toward my home and eventually arrived there. My father and mother embraced me and
wept, and their tears dissolved their cataracts so they regained their sight.
Then I sat with my parents and told them everything that had happened. My parents said, Son, we have got you back alive. We do not need wealth. We only need a
walking stick for when we are old; someone to guide us on the path when we are
blind; someone to make food offerings to us when we have died; and someone to be
our protector when we are dead. Son, you have brought us delight like a cooling
breeze. That is what my parents said to me.
Sarvanvaraavikambhin, those are the sufferings I experienced when I was a
head merchant. [F.225.b] Sarvanvaraavikambhin, it was like this: Bodhisattva
Mahsattva Avalokitevara was Blha, the king of horses, and he rescued me from
the fear of death.
Sarvanvaraavikambhin, it is like this: I cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit, but I can say just a little about his pores.
Sarvanvaraavikambhin, it is like this: A trillion gandharvas dwell in a pore
named Suvara. They do not experience the sufferings of sasra and are satisfied
by perfect happiness. They perceive divine objects but are free from attachment.
They have no aversion, they do not become angry, and they never have malice. They
all dwell on the noble eightfold path and always aspire to the Dharma. Sarvanvaraavikambhin, it is like this: In this pore named Suvara there is a wishfulfilling jewel named Avabhsa. Whenever the gandharvas wish for something,
their wishes are fulfilled.
Beyond the pore named Suvara, there is a pore named Ka, within which a trillion rishis dwell. Some have one clairvoyance; some have two clairvoyances; some
have three clairvoyances; some have four clairvoyances; some have five clairvoyances; and some have the six clairvoyances.
Within that pore the ground is silver and the mountains are gold with silver peaks
adorned by rubies.197 There are seventy-seven such mountains, and on each of those
mountains live eighty thousand rishis. Those rishis have leaf huts198 where there are
wish-fulfilling trees with red trunks and gold and silver leaves that shine like jewels.
[F.226.a] There are four pools near each wish-fulfilling tree. Some are filled with
water that has the eight qualities, and some are completely filled with divine flowers.
The area around them is completely adorned by wish-fulfilling trees that are divine
coral trees hung with divine adornments; hung with diadems and earrings; hung with
one hundred and eight-string necklaces and sixty-four-string necklaces; and hung
with bracelets; and their leaves are made of jewels and gold.
In each of those wish-fulfilling trees there live a hundred gandharvas. When they
play music, deer, birds, and so on contemplate deeply. They see the suffering and
happiness of beings in sasra199 and the way in which suffering is experienced in
Jambudvpa. They see birth, aging, and death. They see separation from the desired
and beloved, and encounters with the disliked. They see human beings undergoing

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many kinds of suffering. The deer and birds contemplate deeply200 in that way. When
they remember the name the precious king of the Mahyna stras, The Stra of the
Baskets Display, food with supreme divine flavors appears; divine aromatic substances appear; and divine clothing appears. Whenever they wish for something, their
wishes are fulfilled.
Bodhisattva Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, I am utterly
astonished.
The Bhagavat said, Noble son, why are you astonished?
Bodhisattva Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, if those
kinds of things appear just because someone thinks of the name of the precious king
of the Mahyna stras, The Stra of the Baskets Display, [F.226.b] then those who
listen to, cause to be written out,201 possess, recite, study, and have their minds completely focused on the precious king of the Mahyna stras, The Stra of the Baskets Display, will have happiness.
Those who write a single letter from the precious king of the Mahyna stras,
The Stra of the Baskets Display, will have happiness and will not see these sufferings of sasra. They will not be reborn as an untouchable202 or of mixed caste;203
they will not be reborn as someone with defective senses; they will not be reborn as
lame, hunchbacked, with a deformed nose, a goiter, or a cleft lip, nor with leprosy.204
Their bodies will not be afflicted by illness. They will have health, great strength,
and clear faculties.
The Bhagavat gave his approval, saying, That is excellent, Sarvanvaraavikambhin. Your eloquence and your teaching of this kind of Dharma to
a gathering of devas, ngas, yakas, gandharvas, asuras, garuas, kinaras, mahoragas, humans, nonhumans, upsakas, and upsiks is excellent! Excellent!
Then Bodhisattva Sarvanvaraavikambhin said to the Bhagavat, Bhagavat,
when you teach what I request, the devas gain unwavering faith.
The Bhagavat gave his approval, saying, Excellent, noble son. That you repeatedly make these requests is excellent, excellent.
Sarvanvaraavikambhin, it is like this: Beyond the Ka pore there is a pore
named Ratnakuala. Many trillions of female gandharvas live within it. Those female gandharvas have excellent figures; are beautiful and attractive; have magnificent, fair complexions; their bodies are adorned with divine jewelry; and they rival
the apsaras. [F.227.a] Even though they have this beauty, they are not afflicted by the
suffering of desire, they are not afflicted by the suffering of anger, and they are not
afflicted by the suffering of stupidity. Their bodies do not experience the sufferings
that humans do.
Those gandharva maidens remember the name of Bodhisattva Mahsattva Avalokitevara. Whenever in the three periods they remember it, all valuable things appear for them.
Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, I will go to those pores
because I want to see them.
The Bhagavat said, Noble son, those pores cannot be perceived, just as the ele-

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ment of space cannot be perceived. Noble son, those pores cannot be perceived, and
they cannot be touched.
Bodhisattva Mahsattva Samantabhadra spent twelve years wandering in search
of those pores, but he never saw them. He did not even see the hundred buddhas who
live in each of those pores, let alone any bodhisattvas.205
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, if Bodhisattva
Mahsattva Samantabhadra did not see them in twelve years of wandering, if he did
not see those pores and did not even see the hundred buddhas who are in each of
those pores,206 why should I go?
The Bhagavat said, Noble son, I also searched and looked for one of his pores but
did not see one.
Sarvanvaraavikambhin, noble son, this bodhisattva is taught to be illusory, unattainable, and subtle.207 This bodhisattva is described as unstained;208 with form,209 a
vast form, a hundred thousand arms, a trillion eyes, and eleven heads; as a great yogin, a sublime yogin; as residing on the level of nirva; as having an excellent
mind;210 as having great wisdom; as liberated from existence; as from the good family;211 as imperceptible; and as wise; and therefore casts no shadow in the midst of all
phenomena.212
Thus, noble son, no one can see or hear213 Bodhisattva Mahsattva Avalokitevara. [F.227.b] No tathgata can see the body of his true nature,214 let alone Samantabhadra or other bodhisattvas.
Noble son, this Bodhisattva Mahsattva is inconceivable. He manifests inconceivable215 miracles. He has completely ripened many trillions of beings. He has led
those beings onto the path to enlightenment. Having entered that path, they have
gone to the realm of Sukhvat where they hear the Dharma from Tathgata
Amitbha.
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, how can I see Bodhisattva Mahsattva Avalokitevara?
The Bhagavat said, Noble son, you will see him if he comes here, to the Sah
universe, to look at me, bow down to me, and honor me.
Then Sarvanvaraavikambhin asked the Bhagavat, I request it, Bhagavat, that
Bodhisattva Mahsattva Avalokitevara come.
The Bhagavat answered, Noble son, Bodhisattva Mahsattva Avalokitevara first
comes when a being is ripened.
Then Bodhisattva Mahsattva Sarvanvaraavikambhin rested his cheek on his
hand216 and said, What point is there in my having a long life that is devoted to bad
actions, deprived of the sight of Avalokitevara, blind, and following a path of darkness?217
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, when is Bodhisattva Mahsattva Avalokitevara coming?
The Bhagavat laughed and said, Noble son, it is not yet time for Bodhisattva
Mahsattva Avalokitevara to come. [F.228.a]
Noble son, it is like this: Beyond that pore, there is a pore named Amtabindu.218
In that pore a million trillion devas live. Some are on the first bhmi; some are on the

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second bhmi; some are on the third bhmi; some are on the fourth bhmi; some are
on the fifth bhmi; some are on the sixth bhmi; some are on the seventh bhmi;
some are on the eighth bhmi; some are on the ninth bhmi; and some are on the
tenth bodhisattva bhmi.
Sarvanvaraavikambhin, it is like this: Within that pore named Amtabindu
there are sixty mountains of gold and silver. Each one is sixty thousand yojanas high,
and each one has ninety thousand peaks adorned by gold. Bodhisattvas that have developed one-pointed minds219 dwell on their slopes. On those kings of mountains,
there dwell many millions of trillions of gandharvas, who are continuously playing
music.
Sarvanvaraavikambhin, it is like this: Within that pore named Amtabindu
there are many millions of trillions of extremely beautiful celestial palaces completely adorned with divine jewels, having many kinds of visual delights, and adorned by
a hundred thousand strings of pearls.
Bodhisattvas relax in those celestial palaces and discuss the Dharma. Then they
leave the celestial palaces and go each to their own walkways, each of which has
seventy bathing pools. Some are filled with water that has the eight qualities, some
are completely filled with flowers, and some are completely filled with blue lotuses,
red lotuses, night lotuses, white lotuses, fragrant water lilies, tiger claw flowers, and
great tiger claw flowers.220 Along these walkways there are beautiful wish-fulfilling
trees that have red trunks and leaves made of silver and gold, are adorned with divine
adornments, [F.228.b] are hung with diadems, earrings, garlands, one hundred and
eight-string and sixty-four-string necklaces, and are perfectly hung with armlets and
a variety of other adornments.
The bodhisattvas walk each evening along these walkways while thinking about
various aspects of the Mahyna. They think of nirva, they contemplate all the sufferings of sasra, and after contemplating suffering they meditate on love.
Sarvanvaraavikambhin, there are bodhisattvas within that pore in this way.
Beyond that pore there is a pore named Vajramukha.221 Within it live many hundreds of thousands of kinaras beautified by necklaces, earrings, garlands, various
jewelry, and ointments.
They have continuous faith in the Buddha, Dharma, and Sagha. They are focused one-pointedly on the Dharma, remain in loving kindness, meditate on patience,
contemplate nirva, and are saddened for humans. Noble son, those are the kind of
kinaras that live there.
There are many hundreds of mountains within that pore. Some are made of diamonds, some of silver, some of gold, some of crystal, some of rubies,222 some of
sapphires, and some of the seven jewels. Noble son, those signs are seen within that
pore.
Noble son, within that pore there are many wish-fulfilling trees, coral trees, sandalwood trees, and aromatic trees. There are many hundreds of thousands of bathing
pools. There are extremely beautiful and delightful divine celestial palaces of crystal
and silver. These are the kinds of celestial palaces that appear there.
The kinaras relax in those celestial palaces and discuss the Dharma. Seated,223
they talk about the Dharma. They talk about the perfection of generosity, [F.229.a]

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they talk about the perfection of conduct, they talk about the perfection of patience,
they talk about the perfection of diligence, they talk about the perfection of meditation, and they talk about the perfection of wisdom.
When they have talked about the six perfections, they leave the celestial palaces
and they each go to walk in their own walkways. Some of the walkways are made of
gold. Some of the walkways are made of silver. All around the walkways there are
wish-fulfilling trees that have red trunks and leaves made of silver and gold; and that
are hung with divine ornaments, hung with diadems, earrings, and garlands, hung
with armlets, hung with anklets, hung with one hundred and eight-string and sixtyfour-string necklaces, and hung with strings of jewels. These wish-fulfilling trees
around the walkways are like many-storied mansions.
The kinaras take walks along these walkways. While they are walking, they
contemplate with sadness the sufferings of sasra: Oh, the suffering! Oh, the suffering! Death is suffering! Oh, the suffering! Poverty is also suffering! Oh, the suffering! Separation from the desired and beloved and encountering the undesired and
the disliked is extremely unendurable suffering! There are those who are born in
Klastra, born in Raurava, born in the great hell of Hhava, born in Agnighaa, born
in Vajraaila,224 and born in the city of the pretas.225 Those beings have the greatest
suffering.
The kinaras contemplate in that way, and following that contemplation they
contemplate the essence of nirva.
Noble son, the kinaras who rejoice in the Dharma in that way continually remember the name of Bodhisattva Mahsattva Avalokitevara. Remembering his
name, they receive all kinds of things.
Thus, noble son, it is difficult to find Bodhisattva Mahsattva Avalokitevara,
[F.229.b] who is the father and mother of all beings, who brings freedom from fear to
all beings, who reveals the path to all beings, who is a kalyamitra for all beings.
Noble son, this is what Bodhisattva Mahsattva Avalokitevara is like.
Noble son, it is difficult to obtain his name. Those who remember the name that
is the six-syllable vidymantra will be reborn in those pores. They will no longer
continue to be in sasra. They will go from one pore to another, living within those
pores until they reach the level of nirva.
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, where can the sixsyllable mahvidy be obtained?
The Bhagavat said, Noble son, even the tathgatas do not know the six-syllable
mahvidy, let alone the bodhisattvas.
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, do the tathgatas,
arhats, and samyaksabuddhas not know it?
The Bhagavat said, Noble son, the six-syllable mahvidy is the supreme essence
of Bodhisattva Mahsattva Avalokitevara. Those who know that supreme essence
know liberation.
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, are there any beings who know the six-syllable vidymantra?
The Bhagavat said, Noble son, no one knows the six-syllable mahvidy. It is an

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inconceivable yoga and therefore difficult to obtain. Even the tathgatas do not know
it, let alone the bodhisattvas. [F.230.a]
Noble son, all the tathgatas have spent sixteen eons wandering in search of this
six-syllable mahvidy, so therefore how could bodhisattvas know it? It is the supreme essence of Bodhisattva Mahsattva Avalokitevara.
If someone traveled throughout this realm of beings, there would be found a
few226 who know the six-syllable mahvidy. Those beings who continually possess
the six-syllable mahvidy and are dedicated to repeating it are meritorious. When
they repeat it, bhagavats and buddhas to the number of sand grains in ninety-nine
Ganges Rivers gather around them, bodhisattvas to the number of atoms gather
around them, and they reach the entranceway to the six perfections.
The devas of the Tryastria paradise also gather there. The four mahrjas
guard the four directions. Many millions of trillions of ngas such as Nga King
Sgara, Nga King Anavatapta, Nga King Takaka, and Nga King Vsuki227 guard
the ground.228 Also, the yakas from above the earth guard the open space above
them.
Ten million tathgatas reside in each pore of that noble son. Residing there they
give their approval, saying Excellent, excellent, noble son! You have acquired such
a wish-fulfilling jewel as this. Seven generations of your descendants will attain liberation.229 Noble son, even all the beings who live in your stomach will become irreversible bodhisattvas.
Noble son, those who wear this six-syllable mahvidy on their body or on their
throat230 will be known to have a body that is a vajra body, will be known to be a
stpa containing relics, and will be known to be the wisdom of ten million tathgatas.
[F.230.b]
A noble son or noble daughter who repeats the six-syllable mahvidy will have
indestructible mental brilliance. He or she will become a pure mass of wisdom. That
person will have great love and great compassion. That person will complete the six
perfections each day. That person will receive the consecration of a vidydhara
cakravartin.
Those who inhale that persons breath, whether in love or in anger, will become
irreversible bodhisattvas. They will quickly attain the highest complete enlightenment and be samyaksabuddhas.
All those who just touch that person with their clothing231 will become bodhisattvas in their last existence.
Women, men, boys, and girls who just see that person, and even the deer, birds,
oxen, donkeys, and so on, who see that person, will all become bodhisattvas in their
last existence. They will not experience the suffering of birth, aging, sickness, death,
and separation from the beloved. They will become inconceivable yogins.
In that way the Bhagavat encouraged the repetition of the six-syllable mahvidy.
Then Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, I wish to hear the
six-syllable mahvidy, which is the inconceivable yoga and the immeasurable and
highest dhyna; which shows the way to the nirva of supreme enlightenment;
which is the entranceway into liberation; which pacifies desire and hatred;232 which

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fills the treasury of the Dharma;233 which uproots sasra and the five existences;
which brings the hells and afflictions to an end; which takes those who have become
animals to a higher existence; [F.231.a] which completes the taste of the Dharma;
and which is the imperishable234 teaching of omniscience.
Bhagavat, how can I obtain it? I would offer the four continents filled with the
seven precious materials to anyone who bestows upon me the six-syllable
mahvidy.
Bhagavat, if I cant find a birch bark page to write it on, nor ink, nor a reed pen, I
will make ink from my blood, I will slice off my skin to make a page, and I will
break one of my bones to make a pen. Bhagavat, I have no concern for my body. The
one who bestows it upon me will be my parents, my guru of gurus.
Then the Bhagavat said to Sarvanvaraavikambhin, Noble son, I remember going
to as many worlds as there are atoms in the world for the sake of obtaining this sixsyllable mahvidy. I honored many millions of trillions of tathgatas, but I did not
obtain it, and I did not hear it from those tathgatas.
At that time I went, weeping, to the tathgata, the arhat, the samyaksabuddha,
the one with wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the buddha, the
bhagavat Ratnottama.
The tathgata, the arhat, the samyaksabuddha Ratnottama said, Noble son,
dont weep so pitifully. Noble son, go to the tathgata, the arhat, the samyaksabuddha Padmottama.235 He knows this six-syllable mahvidy.
Noble son, I went to Tathgata Padmottama. I approached the realm of Tathgata
Padmottama, arrived there [F.231.b], and bowed my head to the feet of Tathgata
Padmottama. I placed my palms together before him and said, Bhagavat Padmottama, I must obtain this six-syllable mahvidy, which purifies all bad karma
merely by the remembrance of its name. I seek to obtain that which is difficult for a
bodhisattva to obtain. For that purpose I have been to many worlds, in distress. I
have arrived here, exhausted and without any result.
Then Tathgata Padmottama praised the qualities of this six-syllable mahvidy:
Noble son, it is like this: For example, I can know the number of atoms, but, noble
son, I cannot calculate the accumulation of merit from repeating the six-syllable
mahvidy once.
Noble son, it is like this: For example, I can count the grains of sand in the ocean,
but, noble son, I cannot calculate the accumulation of merit from repeating the sixsyllable mahvidy once.
Noble son, it is like this: For example, a person builds a building that is a hundred
yojanas high and five hundred yojanas wide, and completely fills it with sesame
seeds. There isnt even a needle-sized hole in this building. At its door there is an
immortal man who never ages. If every hundred eons that man takes out one sesame
seed, I can calculate236 the time when such a building would be emptied down to the
floor, but, noble son, I cannot calculate the accumulation of merit that comes from
repeating the six-syllable mahvidy once.
Noble son, it is like this: For example, if the people in the four continents were all

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to work at various kinds of agriculture, such as barley, wheat, rice, green or black
mung beans, and so on; and jujubes, horse gram, and so on; and the nga kings sent
rain at the appropriate times; and those grains grew, ripened, and were harvested; if
Jambudvpa were made into one threshing floor, and the grain was brought in carts,
in animal loads, in bundles and baskets, and put on that threshing floor, trodden by
oxen and donkeys, and made into one big heap; [F.232.a] then, noble son, I could
count every single grain, but, noble son, I cannot calculate the accumulation of merit
that comes from repeating the six-syllable mahvidy once.
Noble son, it is like this: For example, in Jambudvpa there are great rivers that
flow day and night. They are the St,237 the Ganges,238 the Yamuna, the Indus,239 the
Paku,240 the Sutlej,241 the Chenab,242 the Ravi,243 the Sumgandha,244 the Himavat,245 and the Godavari.246 Each of these rivers has five hundred tributaries. Day and
night they flow into the ocean. Noble son, this is how the accumulation of merit increases as the result of a single repetition of the six-syllable mahvidy: I can count
each drop in those great rivers, but, noble son, I cannot calculate the accumulation of
merit that comes from repeating the six-syllable mahvidy once.
Noble son, it is like this: For example, I can count each hair on all four-legged beings such as herds of oxen, donkeys, buffaloes, horses, and elephants; dogs, jackals,247 goats, and similarly lions, tigers, wolves, deer, monkeys, hares, pigs, and so
on; and rats and cats, and so on; but, noble son, I cannot calculate the accumulation
of merit from repeating the six-syllable mahvidy once.
Noble son, it is like this: For example, the king of mountains, named Vajrkua,
is 99,000 yojanas high and extends downward into the sea for 84,000 yojanas. Vajrkua, the king of mountains, is 84,000 yojanas wide on each side. On the side of
that king of mountains there is an ageless, immortal man, who once every eon wipes
the mountain one time with a Kaika cloth. Even this alone will eventually cause the
mountain to be worn down and vanish. I can count the number of years, months,
days, hours,248 and minutes of time that would take,249 but, noble son, I cannot calculate the accumulation of merit that comes from repeating the six-syllable mahvidy
once.
Noble son, it is like this: [F.232.b] For example, the ocean is 84,000 yojanas deep,
and it has an immeasurable expanse, extending as far as Vaavmukha. I can count
all its drops of water, which are the size of the tip of a hair, but, noble son, I cannot
calculate the accumulation of merit that comes from repeating the six-syllable
mahvidy once.
Noble son, it is like this: For example, I can count the number of leaves in a forest
of agarwood trees, but, noble son, I cannot calculate the accumulation of merit that
comes from repeating the six-syllable mahvidy once.
Noble son, it is like this: For example, even if all the men, women, boys, and girls
who live in the four continents were to be on the seventh bodhisattva bhmi, 250 the
accumulation of merit that comes from repeating the six-syllable mahvidy once
would be far greater than the accumulation of merit of those bodhisattvas.
Noble son, it is like this: For example, if for a year of twelve months, or with a
leap-month to make a year of thirteen months,251 it were to rain day and night, noble
son, I could count each drop of rain, but, noble son, I cannot calculate the accumula-

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tion of merit that comes from repeating the six-syllable mahvidy once.
Noble son, it is like this: There is no need to say much, but if, for example, a million tathgatas like me were to be in one place for an eon, provided with all requirements, with robes, food, bowls,252 bedding, seats,253 necessary medicine, and
utensils, still those tathgatas would not be able to calculate the accumulation of merit from the six-syllable mahvidy, so it is needless to say that I cannot do so all by
myself in this world.
Noble son, I have entered the yoga of meditation through an inconceivable
dhyna. This is a subtle Dharma, an imperceptible Dharma, an unknown Dharma; it
is the attainment of the ultimate essence. It has been established through the qualities
of Bodhisattva Mahsattva Avalokitevaras skillfulness in methods. In that way, noble son, [F.233.a] I too obtained skillfulness in methods through the six-syllable
mahvidy.
Noble son, I also wandered through many hundreds of thousands of millions of
tens of millions of worlds, and then in front of Tathgata Amitbha, with palms
placed together, I wept because of my emotion for the Dharma.
At that time, Tathgata Amitbha, who knew the present and the future, said,
Noble son who is united with the yoga of meditation, do you desire the six-syllable
queen of mahvidys?
I replied, I do desire it, Bhagavat;254 I do desire it, Sugata. I have gone to many
worlds in search of the six-syllable mahvidy, Bhagavat, just like a thirsty person
seeks water. I have attended to many millions of trillions of tathgatas, but I have not
obtained the six-syllable queen of mahvidys. Bhagavat, be my protector, refuge,
and support. Be the eyes for those whose faculties are poor. Be the path for those
who have lost the path. Be a parasol for those burned by the sun. Be like a great sal
tree for a great crossroad. Be infinite teachings for those thirsty for the Dharma. Be
armor for the complete stability of the mind.
Then the tathgata, the arhat, the samyaksabuddha Amitbha said to Bodhisattva Mahsattva Avalokitevara with a voice as beautiful as a cuckoos song, Noble
son, look! The tathgata, the arhat, the samyaksabuddha Padmottama has been to
many millions of trillions of worlds for the six-syllable mahvidy. The Tathgata
has traveled like this, noble son, so therefore give him the six-syllable queen of
mahvidys.
Then Bhagavat Bodhisattva Avalokitevara said, [F.233.b] It should not be given
to one who has not seen the maala.255 How would one apprehend the Bhagavats
lotus-hook hand gesture?256 How would one know the Maidhara hand gesture?257
How would one know the lord-of-all-kings hand gesture?258 How would one know
the correct maala?259
These are the features of the maala: It should be square with a circumference of
five cubits.
Draw Amitbha in the center of the maala. To create the body of Tathgata
Amitbha, sprinkle powder made from precious sapphire powder, emerald powder,
ruby powder, crystal powder, and powdered silver and gold.
On his right create Bodhisattva Mahmaidhara. On his left draw aakar
Mahvidy, who has four arms and is white like the autumn moon. She is adorned

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with various adornments and holds a lotus in her left hand. Draw a jewel upon that
lotus. Draw a jewel rosary in her left hand. Portray the palms of two hands being
placed together in the gesture named the lord-of-all-kings.
Draw a vidydhara beneath the legs of aakar Mahvidy. Draw him holding a
smoking stick of incense in his right hand and a basket filled with various adornments in his left hand.
Draw the four mahrjas at the four doors260 of the maala. Draw them holding
their individual offerings.261
Place vases filled with various precious jewels at the four corners of the maala.
A noble son or noble daughter who wishes to enter that maala should write the
names of the entire lineage of his or her family and first of all cast those names into
the maala. They will then all be freed from every human suffering [F.234.a] and
will become bodhisattvas in their last life. They will also quickly attain the highest
complete enlightenment, which is complete buddhahood.
The crya should not give it to those who are inappropriate. It should be bestowed upon those who aspire for it with faith, or bestowed upon those who aspire
for it with faith in the Mahyna. It should not be given to trthikas.
Then the tathgata, the arhat, the samyaksabuddha Amitbha said to Bodhisattva Mahsattva Avalokitevara, Noble son, what if the noble son or noble daughter is
poor and cannot use precious sapphire jewel powder, emerald powder, or gold or silver powder?
Bhagavat, he should use powder dyed with various colors and use various flowers
and various incenses.
Noble son, what if, because he has gone to another land and lacks the facilities,
he cannot even obtain those?
Then the crya should imagine the maala in his mind, and the crya should
teach the nature of the mantras262 and gestures.
Then the tathgata, the arhat, the samyaksabuddha Padmottama263 said to Bodhisattva Mahsattva Avalokitevara, Noble son, give the six-syllable mahvidy
queen to me. I will liberate many millions of trillions of beings from sasra so that
they will quickly attain complete buddhahood with the highest complete enlightenment.
Then Bodhisattva Mahsattva Avalokitevara gave the six-syllable queen of
mahvidys264 to the tathgata, the arhat, the samyaksabuddha Padmottama: O
maipadme h. [F.234.b]
[B.4] When Bodhisattva Mahsattva Avalokitevara gave the six-syllable queen of
mahvidys to the tathgata, the arhat, the samyaksabuddha Padmottama, everywhere from the four continents to the deva realms shook like plantain leaves. The
four great oceans shook. All vighnas and vinyakas, yakas and rkasas, together
with the companies of mahklas, and mts, fled.265
Tathgata Padmottama extended his arm like an elephant extending his trunk and
offered a hundred thousand precious strings of pearls to Bodhisattva Mahsattva Avalokitevara, who accepted them and offered them to the tathgata, the arhat, the
samyaksabuddha Amitbha, who then offered them back to the tathgata, the arhat,

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the samyaksabuddha Padmottama.

Then the tathgata, the arhat, the samyaksabuddha Padmottama, having received the six-syllable queen of mahvidys, went to the realm named Padmottama.266
Noble son, in the past, that is what I heard from the tathgata, the arhat, the
samyaksabuddha Padmottama.
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, how
can I obtain the six-syllable mahvidy of perfect yoga? Bhagavat, just like those
who are not satisfied by just a taste of amta, Bhagavat, I am not satisfied by simply
hearing about the six-syllable mahvidy. Meritorious are those beings who, with
higher motivation, possess this six-syllable mahvidy and repeat, listen to, and contemplate it.
The Bhagavat said, Noble son, those who write out this six-syllable mahvidy
are writing out the collection of eighty-four thousand Dharmas. [F.235.a] If stpas267
were made from precious divine gold for tathgatas, arhats, and samyaksabuddhas
equal in number to atoms, and if in one day they were all filled with their relics, the
result ripening from that would only equal the result that ripens from one syllable of
the six-syllable mahvidy, which has inconceivable qualities and brings liberation.
The noble son or noble daughter who repeats this six-syllable mahvidy will attain these samdhis: the samdhi named Jewel Holder, the samdhi named Purification of Hells and Animals, the samdhi named Vajra Armor, the samdhi named
Stable Conduct, the samdhi named Skillfulness in All Methods, the samdhi named
Scattering, the samdhi named Revealing All Buddha Realms,268 the samdhi named
Entering All Dharmas, the samdhi named Adornment of Dhyna, the samdhi
named Entering the Chariot of the Dharma, the samdhi named Complete Liberation
from Desire and Anger, the samdhi named Eternal Calf, the samdhi named Teaching269 the Six Perfections, the samdhi named Holding Great Meru, the samdhi
named Rescuing from All Existences, the samdhi named Seeing All the Tathgatas,
and the samdhi named Complete Stability.
Noble son, it is like this: those who possess the six-syllable queen of mahvidys
will attain one hundred and eight samdhis.
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, Bhagavat,
where can I go to obtain this mahvidy? [F.235.b]
Noble son, in the great city of Vras there is a dharmabhaka who possesses,
recites, and is completely focused on the six-syllable mahvidy.
Bhagavat, I will go to the great city of Vras in order to see that
dharmabhaka, to bow down to him, and to honor him.
Excellent! Excellent! Do so, noble son! A dharmabhaka who possesses, recites,
and is completely focused on270 the six-syllable mahvidy is rare. He should be seen
as being equal to the tathgatas; seen as being the life of the world;271 seen as a mass
of merit;272 seen as being like the Ganges and all sacred places;273 seen as one who
speaks that which is not false; seen as one who speaks the truth;274 seen as a heap of
jewels; seen as a wish-fulfilling jewel; seen as a Dharma king;275 and seen as a savior
of beings.
Noble son, you should have no doubts when you see this dharmabhaka. Noble

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son, do not fall from a bodhisattva bhmi to be reborn in the lower existences. This
dharmabhakas conduct is poor, and his behavior is poor. He is surrounded by his
wife, sons, and daughters. His orange robes are filled with feces and urine; he has not
followed the noble path.276
Then Sarvanvaraavikambhin said to the Bhagavat, I will do as the Bhagavat
has instructed.
Then Bodhisattva Mahsattva Sarvanvaraavikambhin set forth accompanied by
many hundreds of thousands of lay bodhisattvas, monastics, boys, and girls. In order
to make offerings to the dharmabhaka, they brought divine parasols, divine shoes,
diadems, earrings, garlands, armlets, [F.236.a] one hundred and eight-string and sixty-four-string necklaces for covering the shoulders, ear adornments, and finger rings;
and also various kinds of clothing: monastic robes,277 clothing commanded by the
vidydharas, and Kaika cloth; and also various flowers: blue lotuses, red lotuses,
night lotuses, white lotuses, tiger claw flowers and great tiger claw flowers,278
majuukas and mahmajuukas, udumbaras, various kinds of turmeric flowers,
magnolias, oleanders, trumpet flowers, mountain ebony, gardenia,279 star jasmine,280
night-flowering jasmine,281 and so on; beautiful peacocks, brahminy ducks, and delightful mynas;282 the colors blue, yellow, red, white, and crystal; and also various
fruits and flowers.
He went to the great city of Vras and eventually arrived there. He went to
where the dharmabhaka was and bowed his head to his feet.
Sarvanvaraavikambhin saw someone whose conduct was poor, whose behavior
was poor, and whose path was imperfect.283
Sarvanvaraavikambhin gave him a great offering of parasols, shoes, cloth,
adornments, scents, and ointments, and placing his palms together in front of the
dharmabhaka, he said, Oh you who are the treasurer of the Dharma, you are like
an unfathomable ocean that is an accumulation of the treasure of amta. You are a
repository within the human realm. The devas, ngas, yakas, asuras, garuas,
kinaras, mahoragas, humans, and nonhumans gather to listen to the Dharma from
you.
You teach a Dharma that is like a great vajra. [F.236.b] You liberate many beings
who are bound in the bondage of sasra. Meritorious are those beings who live in
Vras, can see you, and always gather around you. The instant they see you, you
burn up all their bad karma. You burn up all bad karma like a fire burns a forest, just
through being seen. The tathgatas, arhats, and samyaksabuddhas know of you.
Many millions of trillions of bodhisattvas come to make offerings to you, as do
Brahm, Viu, Mahevara, ditya, Candra, Vyu, Varua, Agni, Dharmarja Yama, and the four mahrjas.
The dharmabhaka then said to him, Noble son, do not create a cause for remorse. Those who indulge in the afflictions create the realms of beings and have the
characteristics of sasra.
Those who know the six-syllable mahvidy will not be polluted by desire, anger,
or stupidity. Noble son, just as the gold in the Jambu River does not become stained,
someone who wears the six-syllable queen of mahvidys on his body will have a
body that is not polluted by desire, anger, or stupidity.

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Then Sarvanvaraavikambhin grasped the dharmabhakas feet tightly and said,

My senses are impaired, so be my eyes! I have lost the path, so show me the path! I
am thirsty for the Dharma, so quench my thirst with the taste of the Dharma! I lack
the highest complete enlightenment,284 so give me the seed for enlightenment! Give
me the opportunity of the Dharma! Give me the pure body of perfectly established
forms!285 [F.237.a] Give me a good reputation so that all beings say, He has gained
unwavering goodness! Thus, guru, give me the six-syllable queen of mahvidys,
through which I will quickly achieve the highest complete enlightenment and be a
samyaksabuddha! Turn the twelve wheels of the Dharma! Free all beings from the
suffering of sasra! Give me the six-syllable queen of mahvidys that I have not
obtained! Give me the six-syllable queen of mahvidys! Be my protector, refuge,
and support. Be a home for the homeless.
Then the dharmabhaka said, The six-syllable queen of mahvidys is a recitation that is hard to find. It is an unequalled286 vajra recitation. It is an unbreakable
vajra recitation. It is a recitation of the highest wisdom. It is a recitation of unceasing
wisdom. It is an unsurpassable recitation. It is a recitation that brings liberation. It is
a recitation of the pure wisdom of the tathgatas. It is a recitation that eliminates desire, anger, stupidity, and the sufferings of sasra. It is a recitation of skill in all
methods. It is a recitation of dhyna, liberation, samdhi, and sampatti. It is a recitation of entry into all Dharmas. It is a recitation continuously yearned for by the devas.
Noble son, people are ordained in various orders and are ordained in the various
garments of those seeking liberation, which are rainbow-colored garments,287 white
garments, and pure white garments.288 They are ordained into those who stare at the
sun,289 the followers of Mahevara, the followers of Viu and Garua, and naked
ascetics.290 They take ordination in those orders, but those deities do not bring liberation; [F.237.b] they are not protectors, nor is theirs the conduct that is to be followed.
All the hosts of deitiesBrahm, Viu, Mahevara, akra, who is the lord of devas,
ditya, Candra, Vyu, Varua, Agni, Dharmarja Yama, and the four mahrjas
constantly request the six-syllable queen of mahvidys.
Then Sarvanvaraavikambhin asked him, Bhagavat, how can we obtain the sixsyllable queen of mahvidys, so that we can dedicate ourselves to liberation?
The dharmabhaka said, Sarvanvaraavikambhin, it is like this:
Prajpramit is known to be the one who gave birth to all the tathgatas. Even she
places her palms together and pays homage to the six-syllable queen of mahvidys,
let alone the tathgatas, arhats, samyaksabuddhas, and the hosts of bodhisattvas.
Noble son, this is an essence, like rice. Noble son, through this you can obtain
anything from within the Mahyna: many Mahyna stras, the geyas, the
vykaraas, the gths, the udnas, the nidnas, the avadnas, the itivttakas, the
jtakas, the vaipulyas, the adbhtadharmas, and the upadeas.291 Simply repeating it
will bring peace and liberation. Why say more about its other virtues?
What does it mean that it is conceived of as a central essence? It can be conceived
of as being like the essence of rice. We take it home and fill our pots with rice and
keep it in there. And then, in accord with the sun, we dry it in the suns heat. When it
is dried, we pound it with a pestle to remove the chaff. What is the essence?292 The

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essence is the rice. In that way, [F.238.a] all other yogas are like husks, and from
among all yogas, the six-syllable queen of mahvidys is like the rice.
Noble son, the bodhisattvas produce merit in order to possess the six-syllable
queen of mahvidys, so as to have the perfection of generosity, the perfection of
conduct, the perfection of patience, the perfection of diligence, the perfection of
meditation, and the perfection of wisdom. Noble son, one repetition of the
mahvidy completes the six perfections. Those who just touch it with their
clothes293 will attain the level of irreversibility. Noble son, that is what the sixsyllable mahvidy queen is like. Those who recite that name are rare. Possessing its
name just once will make them equal to someone who has provided all the tathgatas
with all requisites: with robes, food, bowls, bedding, seats,294 necessary medicine,
and utensils.
Sarvanvaraavikambhin then said to the dharmabhaka, Give me the sixsyllable queen of mahvidys.
The dharmabhaka295 thought and thought about this. Then a voice came from the
sky saying, Give him the six-syllable queen of mahvidys!
The dharmabhaka wondered where this voice had come from. Again there came
the voice from the sky, saying, This bodhisattva has undergone many hardships.
Give him the six-syllable queen of mahvidys!
The dharmabhaka looked up into the sky and saw someone who had a body
white as the autumn moon, a crown of coiled hair, an omniscient buddha296 upon his
head, and a beautiful lotus in his hand, and was adorned with the splendor of lotuses.
Then the dharmabhaka said to Sarvanvaraavikambhin, [F.238.b] Noble son,
the Bodhisattva Mahsattva Avalokitevara has given permission for the six-syllable
queen of mahvidys to be given to you.
Then Sarvanvaraavikambhin reverently placed his palms together to receive it.
O maipadme h.
As soon as this was given, the earth shook in six ways.
Sarvanvaraavikambhin obtained these samdhis: the samdhi named Unceasing
True Nature, the samdhi named Love, Compassion, and Rejoicing, the samdhi
named Practicing Yoga, the samdhi named Established in the Entry to Liberation,
the samdhi named Illuminating Everywhere, the samdhi named The King of Arrays, and the samdhi named Holding the Dharma. Those are the samdhis he attained.
As soon as Bodhisattva Mahsattva Sarvanvaraavikambhin had obtained the
six-syllable queen of mahvidys, he offered the four continents, completely filled
with the seven jewels, as payment to that updhyya.
The dharmabhaka said, There is no payment required for even one of the syllables, let alone the six syllables of the mahvidy, nor will I take anything from you,
noble son. You are a bodhisattva, a noble being, with no one higher, and you are my
pupil, noble son. The dharmabhaka presented him with a string of pearls to the
value of a hundred thousand silver coins and said, Noble son, in accord with my instruction, present this to the tathgata, the arhat, the samyaksabuddha kyamuni.

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Then Sarvanvaraavikambhin bowed his head to the feet of the dharmabhaka

and departed, having obtained what he sought and with his wishes fulfilled. He went
to the Jetavana Monastery, arrived there, bowed down to the feet of Bhagavat
kyamuni, and sat to one side. [F.239.a]
Then the bhagavat, the tathgata, the arhat, the samyaksabuddha kyamuni
asked, Noble son, did you find what you sought?
Bhagavat, it happened, as the Bhagavat knows.
Seventy-seven times ten million297 samyaksabuddhas gathered there, and those
tathgatas recited this dhra:
Nama saptanm sayaksabuddhakoinm tadyath
o cale cule cunde298 svh299
(The homage by seven times ten million samyaksabuddhas is like this: O cale
cule cunde svh.)
That was the dhra recited by seventy-seven times ten million samyaksabuddhas.
Beyond that pore300 there is the pore named Sryaprabha, in which many millions
of trillions of bodhisattvas dwell. Within that pore named Sryaprabha there are ten
thousand mountains of gold. Each mountain has 22,000 peaks. Rubies adorn the
sides of each mountain. On the sides there are extremely beautiful gardens with divine precious jewels and adorned with many very beautiful and delightful walkways
and bathing pools. There are many hundreds of thousands of many-storied palaces
made of divine gold and jewels. They are decorated with braided lengths of strings of
pearls and silk, and they are hung with hundreds of strings of pearls.
Within each of the many-storied palaces there is a precious wish-granting jewel
named rada,301 that provides each bodhisattva with everything he needs.
When those bodhisattvas have entered their many-storied palaces, they remember
the six-syllable mahvidy. When they remember it, they realize nirva. They see
the seven tathgatas that are at the level of nirva. They also see Bodhisattva
Mahsattva Avalokitevara. [F.239.b] When they see him, faith arises in their minds.
After that has occurred, the bodhisattvas leave the many-storied palaces. Then some
go to their walkways; some go to the gardens of precious wish-granting jewels; some
go to the bathing pools; and some go to the sides of the mountains, which are made
of precious ruby jewels.
When they arrive there, they sit cross-legged, sitting up straight, and establish
themselves in focused mindfulness. Noble son, that is the kind of bodhisattva who
lives in that pore.
Beyond that there is the pore named Indrarja, in which many millions of trillions302 of irreversible bodhisattvas dwell. Within that pore named Indrarja there are
eighty thousand mountains made of divine gold and jewels.303 In the middle of those
mountains there is a precious jewel named Padmvabhsa. It fulfills whatever wishes
the bodhisattvas make.
In that way those bodhisattvas live on these kings of mountains without thinking

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about food or drink. They have none of the sufferings of sasra. They are not
stained by the afflictions of sasra. They remain at all times in contemplation of
nirva. They have no other thought concerning their bodies.
Noble son, beyond that there is the pore named Mahoadh in which many304 millions of trillions of bodhisattvas live who have first developed bodhicitta.
Noble son, there are 99,000305 mountains in that pore. Some are made of diamonds, some are made of silver, some are made of gold, some are made of precious
sapphire jewels, some are made of rubies, some are made of emeralds, and some are
made of crystal. Those kings of mountains are like that. Each one has eighty thousand peaks, is adorned with various jewels, [F.240.a] and is extremely beautified by
various delightful features.
On the peaks there live gandharvas who continually play music, which emanates
from that pore.
Those bodhisattvas who have first developed bodhicitta contemplate emptiness
and featurelessness. They contemplate sadness concerning the body, thinking, Alas,
there is suffering: the suffering of birth, aging, sickness, and death; the suffering of
being separated from the beloved and pleasant; the suffering of encountering the disliked and unpleasant; the suffering of being born in Avci; the suffering of being born
in Klastra; and the suffering of being born in the city of the pretas. At that time
they are sitting cross-legged, their bodies straight, establishing themselves in focused
mindfulness, dwelling in the mountains.
Noble son, beyond that there is the pore named Cittarja,306 in which live many
millions of trillions of pratyekabuddhas. They perform miracles of fire, heat, rain,
and lightning.
Noble son, there are a hundred thousand mountains in that pore. All those kings
of mountains are made from the seven jewels.307 There are a variety of wish-granting
trees on those kings of mountains. Their trunks are gold, and their leaves are silver.308 They are studded309 with a variety of jewels and hung with a variety of
adornments. They are hung with diadems, earrings, garlands, armlets, one hundred
and eight-string and sixty-four-string pearl necklaces. They are hung with Kaika
cloth. They have the jingling sounds of silver and gold bells.
Pratyekabuddhas live on these kings of mountains. [F.240.b] They talk with each
other about the stras, the geyas, the vykaraas, the gths, the udnas, the nidnas,
the avadnas, the itivttakas, the jtakas, the vaipulyas, the adbhtadharmas, and the
upadeas.
Then, Sarvanvaraavikambhin, beyond that pore, last of all, there is the pore
named Dhvajrja.310 That pore is 84,000 yojanas wide. Within that pore there are
84,000 mountains, beautifully adorned with a variety of jewels.
On those kings of mountains, there are many hundreds of thousands of wishfulfilling trees. There are many hundreds of thousands of sandalwood trees. There
are hundreds of thousands of agarwood trees.
Within that pore the ground is made of diamonds. Within that pore there are
many hundreds of thousands of ninety-nine-story311 palaces made of divine312 gold
and jewels,313 decorated with pearls, cloth, and garlands, hung with strings of bells,
and shining with moonstone gems.

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In those many-storied palaces, there are golden stairs beautified by delightful

jewels of various kinds.
In those many-storied palaces, there are seated tathgatas who teach the Dharma
to the humans in Jambudvpa.314 They teach the six perfections: they teach the perfection of generosity, they teach the perfection of conduct, they teach the perfection
of patience, they teach the perfection of diligence, they teach the perfection of meditation, and they teach the perfection of wisdom. [F.241.a] They teach various kinds
of Dharma, continually teaching the humans who live in Jambudvpa.
Thus, noble son, they see the pores of Bodhisattva Mahsattva Avalokitevara.
They also see deities such as devas, ngas, yakas, asuras, garuas, kinaras, mahoragas,315 humans, nonhumans, Mahevara, and Nryaa assembled in Jetavana
Monastery, and many millions of trillions of bodhisattvas assembled there.
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, are
there no other pores?
The Bhagavat replied, Noble son, beyond that pore are the four great oceans that
come from the big toe of Bodhisattva Mahsattva Avalokitevaras right foot. Their
depth is immeasurable. When water comes from the right big toe, it falls on
Vaavmukha, transforming it into a heap of ash. Noble son, that is the kind of blessing that Bodhisattva Mahsattva Avalokitevara has.
Bodhisattva Sarvanvaraavikambhin then asked the Bhagavat, Bhagavat, is
there yet another pore?
The Bhagavat said, There are no more, noble son.
Then Bodhisattva Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, is
Bodhisattva Mahsattva Avalokitevara coming?
The Bhagavat said, Bodhisattva Mahsattva Avalokitevara [F.241.b] will come
to this great monastery of Jetavana in order to see me, to bow down to me, to honor
me, and to give a prophecy concerning the deity Mahevara in a realm within this
universe.316
The noble Bodhisattva Mahsattva Avalokitevara radiated blue, yellow, red,
white, crystal, and silver light rays, and those light rays went to Jetavana. When they
came there, they circled the Bhagavat three times. Then they left Jetavana Monastery
and went to the great Avci hell. When they arrived there, they cooled the great Avci
hell.
Then Sarvanvaraavikambhin asked the Bhagavat, Bhagavat, from where did
those light rays come, and where did they go?
The Bhagavat answered, Noble son, Avalokitevara radiated those various light
rays. They came to this Jetavana Monastery. When they arrived they circled me three
times and then went to the great Avci hell.317
At that time, good omens manifested in Jetavana Monastery. Divine magnolia trees
appeared and divine lotus pools appeared.318 At that time, Jetavana Monastery appeared to shine like divine gold. That is what Jetavana Monastery looked like.
Then Bodhisattva Mahsattva Avalokitevara left the realm of Sukhvat and went
to Jetavana Monastery, and eventually arrived there. He went inside Jetavana Monastery, bowed his head to the Bhagavats feet, and sat to one side.319

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Then the Bhagavat, with the voice of the cuckoo, asked, Noble son, are you tired?
Are you weary? Have you completely ripened beings?
Bodhisattva Mahsattva Avalokitevara said to the Bhagavat, I have done as the
Bhagavat instructed. I have accomplished the task.
The Bhagavat gave his approval, saying, Noble son, it is excellent that you have
accomplished the task. Excellent.
Then Bodhisattva Mahsattva Avalokitevara offered lotus flowers to the Bhagavat [F.242.a] and said, Bhagavat, the tathgata Amitbha presents you with these
lotus flowers and hopes you are not unwell, not fatigued, that you are in good health,
and that life is pleasant.
The Bhagavat accepted the lotuses and placed them on his left.
Then the deva Mahevara came to the Bhagavat, bowed his head to the Bhagavats
feet, and said, Bhagavat, I pray that you give me a prophecy.
The Bhagavat said, Go, noble son, to Bodhisattva Mahsattva Avalokitevara,
who will give you the prophecy.
Then the deva Mahevara went and bowed down to the feet of Bodhisattva
Mahsattva Avalokitevara and said, I pay homage to Avalokitevara, great lord,
who holds a lotus,320 who has a lotus face, who loves the lotus, who has a beautiful
lotus in his hand, who has the splendor of lotuses, who travels around, who brings
relief to beings, who completely illuminates the world, and who brings comfort.
The deva Mahevara praised Bodhisattva Mahsattva Avalokitevara in that way
and then sat silently.
Then Bodhisattva Mahsattva Avalokitevara asked the deva Mahevara, Noble
son, why are you silent?
The deva Mahevara answered, I request the prophecy of my unsurpassable true
enlightenment.
Avalokitevara said, Noble son, in the world named Vivta, [F.242.b] you will be
the tathgata, the arhat, the samyaksabuddha, the one with wisdom and conduct,
the sugata, the knower of the world, the unsurpassable guide who tames beings, the
teacher of gods and humans, the buddha, the bhagavat Bhasmevara.321
Then Umdev came and bowed her head to Bodhisattva Mahsattva Avalokitevaras feet and praised him: I pay homage to Avalokitevara, great lord, who
gives life, who completely illuminates the world,322 who has a beautiful lotus in his
hand,323 who has the splendor of beautiful lotuses, who travels around, who brings
beings to nirva, who creates excellent minds, and who holds the Dharma.
Umdev praised Bodhisattva Mahsattva Avalokitevara in that way and then
said, I pray that you free me from this inferior female body of a woman. I pray that
you free me from the suffering of the dark impurities in the womb, and from always
being owned.
Then Bodhisattva Mahsattva Avalokitevara said to her, Sister, your realm will
be on the southern324 slope of Himavat, the king of mountains.325 You will be the
tathgata, the arhat, the samyaksabuddha, the one with wisdom and conduct, the
sugata, the knower of the world, the unsurpassable guide who tames beings, the
teacher of gods and humans, the buddha, the bhagavat Umevara.
That was the prophecy that Umdev received.

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The Bhagavat said, Look, Sarvanvaraavikambhin, [F.243.a] Bodhisattva

Mahsattva Avalokitevara has given them prophecies of the highest complete enlightenment. This, noble son, is entitled the Mahevara episode.326
Then Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, Avalokitevara has
come. I who was blind can now see. Today my life has borne fruit. Today my wishes
have come true. Today my wishes have been fulfilled. Today my path to enlightenment has been cleansed.327 I have been taught correct thought, the dharmakya, and
nirva.
Sarvanvaraavikambhin then said to the Bhagavat, Bhagavat, I pray that you
teach today the special qualities of Avalokitevara.
The Bhagavat said, Sarvanvaraavikambhin, it like this: there are the kings of
mountains Mount Cakravla and Mount Mahcakravla,328 the kings of mountains
Mount Mucilinda and Mount Mahmucilinda,329 the kings of mountains Mount Kla
and Mount Mahkla, the kings of mountains Mount Sasa and Mount
Mahsasa,330 the king of mountains Mount Pralambodara,331 the king of mountains Mount Andaraka, the king of mountains Mount Ktsrgata, the king of mountains Mount Jlinmukha, the king of mountains Mount ataga, the king of
mountains Mount Bhavana, the king of mountains Mount Mahmairatna, the king
of mountains Mount Sudarana, and the king of mountains Mount Akladarana.
I can calculate, noble son, the number, parts, and groups of how many palas332
are in those mountains, how many hundreds of palas, or thousands of palas, or millions of trillions of palas, but, noble son, I cannot calculate Bodhisattva Mahsattva
Avalokitevaras accumulation of merit.
Noble son, it is like this: I can count each drop in the vast ocean, but, noble son, I
cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation of merit.
[F.243.b]
Noble son, it is like this: I can count each leaf in a forest of agarwood trees, but,
noble son, I cannot calculate Bodhisattva Mahsattva Avalokitevaras accumulation
of merit.
Sarvanvaraavikambhin, it is like this: If the king of mountains Sumeru were to
become birch bark, and if the vast ocean were to become an inkwell,333 and if all the
men, women, boys, and girls who live in the four continents were to become scribes,
and if they were to write on the limitless, endless extent334 of Mount Sumeru as birch
bark, I would be able to count every single letter, but, noble son, I cannot calculate
Bodhisattva Mahsattva Avalokitevaras accumulation of merit.
Noble son, it is like this: If someone were to provide tathgatas, arhats, and
samyaksabuddhas as numerous as the grains of sand in twelve Ganges Rivers with
robes, food, bowls, bedding, seats, necessary medicine, and utensils for an eon, the
accumulation of merit that would come from serving those tathgatas would only
equal the merit of the tip of one hair on the body of Bodhisattva Mahsattva Avalokitevara.
Sarvanvaraavikambhin, it is like this: Bodhisattva Mahsattva Avalokitevara
[F.244.a] has many hundreds of thousands of samdhis: the samdhi named Completely Defeating, the samdhi named Adorning, the samdhi named Unadorning, the

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samdhi named Lightnings Illumination,335 the samdhi named Being Patient, the
samdhi named Great Brilliance, the samdhi named Manifesting, the samdhi
named Vajra Garland, the samdhi named Sublime Gift, the samdhi named Hundred
Strengths, the samdhi named Endless Array,336 the samdhi named Summit of Mental Brilliance,337 the samdhi named Kings Powers, the samdhi named Vajra
Wall,338 the samdhi named Vajra Doorway, the samdhi named Continuous Sublime Gift, the samdhi named Liberation from the Senses,339 the samdhi named Liberation from Anger, the samdhi named the Senses Sublime Illumination,340 the
samdhi named Day-Makers341 Sublime Illumination,342 the samdhi named Facing
the Dharma, the samdhi named Vajra Womb, the samdhi named Well Taught, the
samdhi named Creating Nirva, the samdhi named Creating Infinite Light Rays,
the samdhi named Creating Yoga, the samdhi named Scattering, the samdhi
named Complete Illumination of the World,343 the samdhi named Illumination of
the Buddha Realms,344 the samdhi named Facing Love,345 the samdhi named Wisdoms Light,346 the samdhi named Well Tamed,347 the samdhi named Abode of
Beings,348 the samdhi named Creating Inexhaustibility, the samdhi named Extinguishing Avci, the samdhi named Ocean Deep, the samdhi named Hundred Retinues, [F.244.b] and the samdhi named Teaching the Path.349 Noble son, Bodhisattva
Mahsattva Avalokitevara has those samdhis.
Sarvanvaraavikambhin, it is like this: When the tathgata, the arhat, the
samyaksabuddha, the one with wisdom and conduct, the sugata, the knower of the
world, the unsurpassable guide who tames beings, the teacher of gods and humans,
the buddha, the bhagavat Krakucchanda, appeared in this world, at that time I was a
bodhisattva named Dnara.
When I was in the presence of that tathgata, I heard that description of the qualities of Avalokitevara,350 and I saw these different samdhis of Bodhisattva Samantabhadra and others.
When Bodhisattva Mahsattva Samantabhadra was in the samdhi named Ascending Vajra, Bodhisattva Mahsattva Avalokitevara was in the samdhi named
Scattering.351 When Bodhisattva Mahsattva Samantabhadra was in the samdhi
named Moons Sublime Illumination,352 Bodhisattva Mahsattva Avalokitevara was
in the samdhi named Suns Sublime Illumination.353 When Bodhisattva Mahsattva
Samantabhadra was in the samdhi named Sprinkling, Bodhisattva Mahsattva Avalokitevara was in the samdhi named Treasury of Space.
When Bodhisattva Mahsattva Samantabhadra was in the samdhi named Plenitude, Bodhisattva Mahsattva Avalokitevara was in the samdhi named Indras Intelligence.354
When Bodhisattva Mahsattva Samantabhadra was in the samdhi named Creating Indra, Bodhisattva Mahsattva Avalokitevara was in the samdhi named Indras
Intelligence.355
When Bodhisattva Mahsattva Samantabhadra was in the samdhi named Indras
Way,356 [F.245.a] Bodhisattva Mahsattva Avalokitevara was in the samdhi named
Ocean Deep.
When Bodhisattva Mahsattva Samantabhadra was in the samdhi named Intimidating Lion, Bodhisattva Mahsattva Avalokitevara was in the samdhi named Play

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of the Lion.
When Bodhisattva Mahsattva Samantabhadra was in the samdhi named Sublime Gift, Bodhisattva Mahsattva Avalokitevara was in the samdhi named Drying
Up Avci.
When Bodhisattva Mahsattva Samantabhadra opened up his pores, Bodhisattva
Mahsattva Avalokitevara opened all his pores.357
At that time, Bodhisattva Mahsattva Samantabhadra said to Bodhisattva
Mahsattva Avalokitevara, Avalokitevara, it is excellent that you have this capability. Excellent.
Then Tathgata Krakucchanda said to Bodhisattva Mahsattva Samantabhadra,
Noble son, you have seen only a little of Bodhisattva Mahsattva Avalokitevaras
prowess. Even the tathgatas dont have Bodhisattva Mahsattva Avalokitevaras
prowess.
That is what I heard Krakucchanda say.
Then Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, I pray that you
teach the precious king of the Mahyna stras, The Stra of the Baskets Display, so
that we will enjoy and be satisfied by the taste of the Dharma. [F.245.b]
The Bhagavat said, Noble son, those who hear the precious king of the Mahyna
stras, The Stra of the Baskets Display, will not have the obscuration of previous
karma. Those who, enamored of anothers wife, have sexual intercourse with her;
those who have killed their parents; those who have killed an arhat; those who have
destroyed stpas; those who have maliciously caused a tathgata to bleed; and those
who delight in such bad actions will be freed from bad karma by the precious king of
the Mahyna stras, The Stra of the Baskets Display.
Then Sarvanvaraavikambhin said to the Bhagavat, Bhagavat, how can I know
the precious king of the Mahyna stras, The Stra of the Baskets Display, which
brings freedom from all bad karma?
The Bhagavat said, Noble son, on the southern358 side of Sumeru, the king of
mountains, the seven359 samyaksabuddhas examine the extent of stains and stainlessness. I also am presently examining them.
A white cloth becomes black,360 and a black cloth becomes white. When the
white cloth becomes black, that is like an accumulation of bad karma. When a black
cloth becomes white, that is like the accumulation of the Dharma.
Noble son, in that way, the precious king of the Mahyna stras, The Stra of
the Baskets Display, burns up all bad karma. It makes it white. It eliminates all obscurations. It is like this: For example, during the summer, plants and forests become
very green. Then the nga king atamukha comes from his residence and burns the
grass, the bushes, the herbs, and the forests.
Noble son, in that same way, this precious king of the Mahyna stras, The
Stra of the Baskets Display, burns up all bad karma. Those who hear the precious
king of the Mahyna stras, The Stra of the Baskets Display, will have happiness.
Noble son, they should not be known as ordinary beings. [F.246.a] They should be
seen as irreversible bodhisattvas. When they die, twelve tathgatas will come and
reassure them, saying, Do not be afraid, noble son, do not be afraid. You have heard
the precious king of the Mahyna stras, The Stra of the Baskets Display. You

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will no longer continue in sasra. You will never again see birth, aging, sickness,
and death. You will not be separated from that which is beloved and pleasant, and
will not encounter that which is disliked. You will go, noble son, to the realm of Sukhvat. You will hear the Dharma from Tathgata Amitbha. In that way, noble
son, those beings will have happiness.
Then Bodhisattva Mahsattva Avalokitevara bowed his head to the Bhagavats feet
and departed.
Then Sarvanvaraavikambhin became silent.
The devas, ngas, yakas, asuras, gandharvas,361 garuas, kinaras, mahoragas,
humans, and nonhumans all departed.
After they had departed, Brother nanda said to the Bhagavat, Bhagavat, I pray
that you teach us the vows of training.
The Bhagavat said, Those bhikus who wish to give complete ordination should
first go and examine the various locations. When they have examined them, they
should tell the other bhikus, Noble ones,362 the various locations are completely
pure. There are no bones in those various locations. There are no feces and urine.
Those various places are completely pure and are worthy for bhikus to give ordination.
The Bhagavat said, Those who have incorrect conduct should not give ordination.
They cannot even make the announcement of the request for ordination, the intermediate motions, and the fourth.363 [F.246.b] What need is there to say more? Bhikus, a
bhiku with incorrect conduct cannot establish the various locations for ordination,
let alone make the fourth motion.364 They destroy the teaching. Those who have incorrect conduct should not dwell among those who receive offerings. They should
dwell outside the monastery. The Saghas alms should not be given to them. They
are not worthy to be in the Sagha. They have no part of being a bhiku.
Brother nanda asked the Bhagavat, Bhagavat, in what time will they become recipients of offerings?
The Bhagavat said, There will be those kinds of recipients of offerings three hundred years after my passing into nirva. They will see the monastery as their home.
Sons and daughters will encircle them. They will use the Saghas seats, stools,
clothing bags, cushions, and beds, which are prohibited to them. They will urinate
and defecate in the places the Sagha uses, and they will be reborn as insects in a
cesspool of feces and urine in the great city of Vras.365
They will also spit in the places the Sagha uses, not knowing the karma that ripens from it. Those who spit in places the Sagha uses will be reborn in a sal tree forest as insects the size of the eye of a needle for twelve years.
Those who use the toothpicks of the Sagha, which are prohibited to them, will
be reborn as turtles, crocodiles, and fish.
Those who use the Saghas sesame, rice, millet,366 horse gram, and other grains,
which are not for them to eat, will be reborn in the city of the pretas. They will be
like burned tree trunks, like standing skeletons covered with hair, with stomachs the
size of mountains and mouths the size of a needles eye. They will experience that
kind of physical suffering.

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Those who use the food of the Sagha to feed dogs will be reborn in a low caste,
with defective faculties, crippled and hunchbacked, [F.247.a] and unable to look others in the face while begging. When they die, they will be reborn with diseased bodies. They will have blood and pus dripping from their bodies; the tendons in their
bodies will shrink. When they stand up, red lumps of their flesh will fall onto the
ground, and their bones will be exposed. They will experience that kind of suffering
for many years, for many hundreds of thousands of years.
Those who use land exclusive to the Sagha will be reborn in the Raurava great
hell for twelve eons. Lumps of red hot iron will be squeezed into their mouths, burning them, destroying their lips and teeth, splitting their palates, burning their throats,
and burning their hearts and all their entrails until there is nothing left but bones.
Bhikus, at that time the winds of karma will blow, and although they have died they
will come back to life. Then Yamas guards will again seize them. Their karma will
come; they will be under the power of their karma. Their tongues will become vast,
and a hundred thousand plows will plow them. They will experience that kind of suffering in that hell for hundreds of thousands of years.
When they die and leave that hell, they will be reborn in the Agnighaa great hell.
Yamas guards will seize them and insert a hundred thousand needles into their
tongues. Then, through the power of karma, they will be come back to life and will
be hurled into a mass of flames. When they are cast out from that mass of flames,
they will be hurled into the Vaitari River.367 When they die, they will be reborn in
other hells. They will wander in that way for three eons. When they die and leave the
hells, they will be reborn in Jambudvpa as poor people, blind from birth. Therefore,
nanda, protect the property of the Sagha.
Bhikus, those who have the vows of training should have the three Dharma
robes. One Dharma robe is worn by the Sagha so that there will be confidence in the
Sagha. The second robe is for when one goes to the kings palace. [F.247.b] The
third robe is for when one goes to the villages, towns, marketplaces, and hamlets. So
the bhikus must have the three robes.
Those bhikus who have good conduct, who have good qualities, and who have
wisdom368 should remember my words of instruction.
Bhikus, the exclusive property of the Sagha, such as the embers of the Saghas
fire, the smoke of the Sagha, the vajras of the Sagha, or the baggage of the Sagha,
should not be used. There are remedies for poison, but there are no remedies for using the property of the Sagha.369
Then Brother nanda said to the Bhagavat, Bhagavat, every bhiku will remember these words of instruction given by the Bhagavat and will keep the pratimoka
vows, will follow the Vinaya, and will preserve the Bhagavats words of instruction.
Then Brother nanda bowed his head to the Bhagavats feet and departed.
Then the mahrvakas departed to their own buddha realms.
The devas, ngas, yakas, gandharvas, garuas, kinaras, mahoragas, humans, and
nonhumans also departed.
The joyful Bhagavat spoke those words, and the entire community and the world
with its devas, humans, asuras, and gandharvas rejoiced in the Bhagavats words.

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The noble Mahyna stra, The Baskets Display, is concluded.

Translated and revised by the Indian paitas Jinamitra and Dnala, and by Yesh D, the translator and chief editor.

Notes
1

Mette (2005).

Chandra (1999).

Y (2000, 293350).

Pillar Testament (1989, 956, 108).

Uebach (1987, 7a).

See The Basket of the Jewels Stra.

Toh. 507, see bibliography under The Dhra Named The Relic Casket.

See Dpakarajna and ra.

Lopez (1998, 11434).

10 Martin (1987, 1).

11 Verhagen (1990, 133138).
12 Cohen (2002, 6768).
13 See dul ba gzhi, dul ba rnam par byed pa, and Rouse (1895, 127).
14 This is a Sanskritization of the name Valhassa, which means cloud horse. The version of the
story in the Vinaya-vstu was translated into Tibetan as rtai rgyal po sprin gyi shugs can, the
king of horses who has the power of the clouds.
15 In the tradition that enumerates kyamuni as the seventh buddha, Vipayin is the first. The stra
will introduce successively each buddha in order up to the fifth.
16 In Sanskrit texts his name is Sanskritized to Anthapiada, but the Pali version of his name is
well established in English.
17 According to the Sanskrit, ati-koyo, literally, eighty ten millions. Tibetan: bye ba (ten
million), eighty being omitted.
18 According to the Sanskrit; Tibetan has sbas corrupted to sban.
19 According to the Sanskrit. The Tibetan appears to be corrupt at this point, adding another
sentence mentioning both thirty-two and thirty-three classes of deities: Also, vara, Nryaa,
and the other deities of the thirty-two classes of devas were assembled there. Also the deities of
the thirty-three classes of devas were assembled there. Assembled with such deities as the deity
Mahevara, ditya, Candra, Vyu, and Varua, were akra, the lord of the devas, and Brahma,
the lord of Sah.
20 According to the Sanskrit. Tibetan has Huluta.
21 According to the Sanskrit. Tibetan omits Nga King Vahdaka.
22 According to Cambridge. Tibetan has blo gros chen po (a translation of Mahmati, a scribal error
for Sahpati). Smarami and Vaidya have Sahpati.
23 Following Tibetan and Vaidya. Cambridge: Maharita.
24 Following Tibetan and Vaidya. Cambridge omits Kinara King Druma.
25 According to Sanskrit. Tibetan has only hundreds.
26 According to Sanskrit. Tibetan has only hundreds.
27 According to Cambridge. Tibetan has Pulinda, which is repeated a few lines later. Absent in
Smarami and Vaidya.
28 According to Sanskrit. Tibetan has sa rii bzhin, with sa ri a corruption of Svti.
29 Vijayar and Mucilind are absent in Tibetan and Cambridge.
30 According to Tibetan, Smarami, and Vaidya; absent in Cambridge.
31 According to Vaidya, drop of water. Cambridge has only bindu. Tibetan has thigs pa, meaning
drop.

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32 According to Tibetan and Cambridge (hundred mounts). Vaidya has atabhu (hundred
arms).
33 According to Tibetan. The first element comes from the Cambridge manuscript compound
(Anktsna-kar), and the second from Vaidya (Ankcchragat).
34 According to Sanskrit. After Subha, Tibetan has a female nga named thig le (possible
from Tilak). We have omitted it.
35 According to Tibetan and Cambridge. Vaidya has Palamegh.
36 According to Sanskrit. The Tibetan de bzhin du chags pa appears to have been translating from
Tathvirdh. According to Cambridge, the female nga Nlotpal is listed after Rathbhiruh
here, though an apsara has already been given that name. We have omitted it.
37 According to Cambridge and Tibetan. Vaidya has tygagat.
38 According to Cambridge. Absent in Tibetan and Vaidya.
39 According to Tibetan and Vaidya. Cambridge has Nillau.
40 According to Cambridge. Vaidya has Mukhar; Tibetan translates from Sukhakar.
41 According to Smarami and Vaidya (joyful flower). Cambridge and Tibetan have rudita pupa
(weeping flower), which seems anomalous here.
42 According to Tibetan, Smarami, and Vaidya; absent in Cambridge.
43 According to Tibetan, Smarami, and Vaidya. Cambridge has audumvararudita and Tibetan has
me tog u dum ba rai lto ba, both implying a second part to the compound, although the
Cambridge appears corrupt and the Tibetan stomach also has a dubious origin.
44 According to Tibetan and Cambridge; absent in Smarami and Vaidya.
45 According to Smarami and Vaidya; absent in Cambridge and Tibetan.
46 According to Smarami and Vaidya; Cambridge has Padmlab. Either that or Padmlabna
translated into Tibetan as pad mai dmigs.
47 According to the Sanskrit. Tibetan has the obscure cha bas dbang po.
48 According to Tibetan and Cambridge; occurs earlier in Smarami and Vaidya.
49 According to Smarami, Vaidya, and Tibetan. Cambridge has devavaralocana.
50 According to Tibetan and Cambridge, Smarami and Vaidya have Suvaca. Tibetan has three
additional names: khor gyis yongs su bskor ba, mchog dga, and dam pai dpal.
51 According to Sanskrit. Tibetan has only hundreds.
52 According to Sanskrit. Tibetan has only hundreds.
53 According to Tibetan, Smarami, and Vaidya; Cambridge has kayvan.
54 According to Cambridge; Smarami and Vaidya have Acalar.
55 According to Tibetan and Cambridge (last two letters illegible). Absent in Smarami and Vaidya.
56 According to Tibetan and Cambridge; absent in Smarami/Vaidya.
57 According to Sanskrit. Tibetan has blo gros chen mo, a translation of Mahmati, itself a scribal
error of Sahpati. Smarami and Vaidya have Sahpati.
58 Cambridge has at. Tibetan has bdog ma, translated from a corruption.
59 According to Sanskrit. Tibetan translates from a corruption, beginning with aka instead of laka.
60 According to Tibetan and Cambridge. Smarami and Vaidya have yognugat.
61 According to Sanskrit. Tibetan has only hundreds.
62 According to Sanskrit. Tibetan has only hundreds.
63 According to Sanskrit. Tibetan has only hundreds.
64 Nirgrantha in its general meaning as one with no possessions. The Tibetan has gcer bu pa,
naked ones, which would refer specifically to Jains, but that does not appear to be the meaning
here.
65 According to the Sanskrit. Tibetan has rgyai gos (Chinese cloth), perhaps from cnakavastra or
cnavastra, a corruption of cvaravastra (monastic robes). Rgyai gos does not occur anywhere

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else in the bka gyur, whereas monastic robes, sometimes made of divine material occurs
elsewhere along with parasols, victory banners, etc. Chinese cloth would be silk, which is
next in the list of hangings.
66 According to the Tibetan. Sanskrit has strings of pearls.
67 Water of the eight good qualities is: cool; delicious; light; soft; clear; unstained; not harmful to the
stomach; and not harmful to the throat.
68 Strictly speaking only the padma (red lotus) and puarika (white lotus) are lotuses. The utpala
(blue lotus) is a water lily, as is the kuduma (night-flowering water lily)
69 Mndrava, and mahmndrava. The author, in copying lists of flowers from earlier sutras, has
placed tree flowers on the pond. Tiger claw or Indian coral trees (Erythrina stricta) are trees
prized for their beauty and are believed to grow in Indras paradise. The greater tiger claw tree is
presumably Erythrina variegata, which grows much taller.
70 According to the Sanskrit. Tibetan omits Mahsattva.
71 According to the Sanskrit. Tibetan omits It was he who emanated these light rays.
72 According to the Sanskrit. Tibetan has this passage as a description of the events instead of the
thoughts of Yamas guards: At that time Yamas creatures were dismayed as they saw bad
omens appear in the Avci hell, for when the bodhisattva Avalokitevara arrived there, lotus
flowers the size of cartwheels
73 According to the Sanskrit. Tibetan has btun, pestle, which is an alternative meaning of musala.
74 According to the Sanskrit. Tibetan omits taking all their Avci utensils.
75 According to the Sanskrit. Tibetan has Divine One, you dont know? First an inauspicious
76 According to the Sanskrit. Tibetan omits peaceful, and makes this omen occur on
Avalokitevaras entry into hell: a being, handsome, with a topknot and his body having all
adornments, came and it became cool.
77 According to the Sanskrit. Tibetan omits with an extremely loving mind, and resembling a
golden statue.
78 According to the Sanskrit. Tibetan interpreted mahrvaa incorrectly as the elephant of the
gods, a name for Indras elephant.
79 According to the Sanskrit. Tibetan translates pthivvaralocanakarya as the eyes of the world.
80 According to Cambridge and Tibetan. Vaidya omits who teaches the six perfections; who
illuminates like the sun Tibetan translates this as who creates perfect eyes like the sun.
81 According to the Sanskrit. Tibetan omits who manifests as the supreme rishi.
82 According to the Sanskrit. Tibetan omits who creates abundance.
83 In other words, two cobras tied together and worn diagonally over the torso across one shoulder,
as a Brahmins thread. iva is also depicted wearing this.
84 According to the Tibetan (phra men pha dang phra men ma). Not present in Sanskrit.
85 According to the Sanskrit. Tibetan omits who has profound wisdom.
86 According to the Sanskrit. Tibetan omits Then they contemplated the human existence.
87 The Tibetan jig tshogs means an aggregation that is destroyed. The Sanskrit satkya means
existent accumulation, a secondary meaning of kya, which is usually translated as sku,
meaning body. The mountain is singular in the Sanskrit and has twenty peaks, which are the
views of the relationship of the self to each of the five skandhas or aggregatesi.e., the self is
form, form possesses self, self possesses form, and self is located within formand the same for
the other four aggregates (sensations, identifications, mental activities, and consciousnesses),
which comes to twenty views.
88 According to the Sanskrit. Tibetan omits from the city of the pretas.
89 According to the Sanskrit. Tibetan translates caraa as feet.
90 Liga was translated into Tibetan as rtags, which can mean sign, emblem, or gender. The
etymology of liga is here given a fanciful etymology from the verb lyana (dissolve), which is
lost in translation.

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91 See note 93.

92 According to the Sanskrit. Tibetan omits flowers.
93 The seven jewels are listed here in the order given in Cambridge, and in agreement with the
second time they are listed.
94 According to the Sanskrit. The Tibetan translation of these phrases is obscure.
95 According to the Sanskrit. Tibetan has Shambala.
96 According to the Sanskrit. Tibetan omits and others.
97 According to the Sanskrit. Tibetan has departed in one direction.
98 ayansana, literally, sleeping-sitting, can mean bed and seat as translated into Tibetan (mal
stan). However, it is also a Buddhist termfor a monks cell or dwelling.
99 According to the Sanskrit. Tibetan transliterates and does not translate the Sanskrit for hyenas
(taraku, though taraka would mean wolf) and omits camels, jackals.
100 According to the Sanskrit. Tibetan has statues.
101 According to the Sanskrit. Tibetan has ngal bso po, the translation of virama (tranquility).
102 According to the Sanskrit. Tibetan omits He says to the listening asuras.
103 The dialogue between the Buddha and Sarvanvaraavikhambin is absent in both the Tibetan and
Cambridge. It has been added here from Smarami as the narrative is more confusing without it.
104 In Indian literature such as the Praas, those beings that do not produce descendants are reborn
in a realm where the inhabitants continually hang upside down. The seven underworlds, called
patala, include realms made of gold. The implication here is that Avalokitevara is traveling
through the underworlds, one of which is ruled by Bali, which this stra describes as being made
of iron. The hells and the preta realm are also located below the ground.
105 According to the Sanskrit. Tibetan has the peculiar Show us the path of liberation that creates
sensation.
106 The Sanskrit editions added an extra sentence here: As he approached, King Bali saw him in the
distance, resembling a disc of gold emitting light rays of various colors. This would easily have
been omitted when copying a manuscript, since the next sentence begins in a similar way.
107 One example of these names being used separately for two attendants, as opposed to the
compound name Kubjavmanaka for one asura, is found in verses 3132 and 3536 in chapter 69
of the Bhatsahita by Varhamihira (505587 CE), where Kubja and Vmanaka are listed as
separate attendants of kings. See Varhamihira (1869, 287).
108 This is a poetic metaphor for a face covered or darkened by tears as clouds darken the land.
109 List of jewelry is given according to the Tibetan.
110 According to the Sanskrit. Tibetan has I became astonished on having become
111 According to the Sanskrit. The Tibetan translation is obscure.
112 The English translation of the Chinese translation adds here that there were five hundred locks on
each door.
113 Son of Daaratha is another name for Rma, who came to be regarded as one of Nryaas,
i.e., Vius, incarnations. The English translation of the Chinese translation has Nryaa
transforming into these different beings.
114 According to the Sanskrit the five named katriyas are the five Pava brothers, and the Kaurava
brothers were their enemies. This is the principal theme of the Mahbhrata epic.
115 This passage is awkward in the original text, as from this point on, descriptions of Bali shift from
first-person voice to third-person voice. In this translation we have maintained the first-person
voice throughout, as noted in the introduction.
116 According to the Sanskrit. Tibetan has the literal but obscure translation being of time.
117 According to the Sanskrit. Tibetan has weapons instead of long spear and short spear.
118 According to the Sanskrit. Tibetan omits and the others.
119 According to the Sanskrit. Tibetan omits having been expelled from the offering site.

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120 According to the Gilgit manuscript. This passage is corrupted in later manuscripts and translated
into Tibetan as like a creator.
121 At this point in the original, the narrative switches back to the first person, though the next
sentence has one incident of Bali in the third person in his own narrative.
122 Omniscient buddha here is referring to Amitbha.
123 According to the Sanskrit. Tibetan translates as eyes of the world.
124 According to the Sanskrit. Tibetan omits Avci.
125 The text has only hundred thousand, assuming that the reader will know this refers to the silver
coin, the raupya, the origin of the present day rupee, which was tied to the value of silver until the
end of the nineteenth century.
126 According to Cambridge and Tibetan.
127 According to the Sanskrit. Tibetan has only others.
128 According to Cambridge: ki may pparatena sattvena karma ktam.
129 This is the Jetavana Monastery of Buddha Vivabh, and not the Jetavana Monastery in which
Buddha kyamuni is relating the stra.
130 See note 65.
131 According to the Sanskrit. Tibetan omits an extremely dreadful.
132 According to the Sanskrit. Tibetan has simply I have been ripening many beings.
133 According to the Sanskrit. Tibetan translates as rested.
134 According to the Sanskrit. Tibetan omits promulgate.
135 According to the Sanskrit. Tibetan has one four-line verse that is the root of this king
136 See note 135.
137 See note 98.
138 See note 135.
139 See note 135.
140 See note 135.
141 According to the Tibetan. Cambridge only lists once-returner. The other later Sanskrit editions
have a complete list of attainments: Some attained the result of a stream entrant, some attained
the result of becoming a once-returner, some attained the result of becoming a non-returner, some
attained the state of an arhat, and some attained enlightenment.
142 According to the Sanskrit. Tibetan has Stay in this vihra!
143 According to the Sanskrit. Tibetan omits and gave him the divine clothing.
144 According to the Sanskrit. Tibetan omits homes with drink and a variety of multicolored
beds.
145 According to Tibetan and Cambridge. See note 141 for the fuller list given in other Sanskrit
editions.
146 According to the Sanskrit. Tibetan omits and we will keep the upsik vows.
147 According to the Sanskrit. Tibetan omits namo dharmya, nama saghya (Homage to the
Buddha, homage to the Dharma, homage to the Sagha).
148 See note 147.
149 See note 87.
150 According to the Sanskrit. Tibetan translates as they all rested.
151 According to the Sanskrit. Tibetan translates as rested.
152 See note 151.
153 According to the Sanskrit. Tibetan translates as Supreme Eyes of the Wish-fulfilling Jewel.
154 According to the Sanskrit. Tibetan has Dharma King.
155 According to the Sanskrit. Tibetan omits the samdhi named Descending into the Ocean.

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156 According to Tibetan (shin tu gnas pa), Cambridge, and Smarami (supratiha).
157 According to Tibetan (dga ba sbyin par byed pa) and Cambridge (priyadada).
158 According to Tibetan (rdo rje rgyal mtshan), Cambridge, and Smarami (vajradhvaja).
159 According to Tibetan (jig rten thams cad la rnam par lta ba), Cambridge, and Smarami
(sarvvalokadhtuvyavalokana).
160 According to Tibetan (ma lus ongs ba) and Smarami (ktsangata).
161 According to the Sanskrit. Tibetan translates as Supreme Eyes of the Moon.
162 According to the Sanskrit. Tibetan has Divine Eyes (from a corruption of rocana to locana).
163 According to the Sanskrit. Tibetan translates as The Continent of the Eon, from the alternative
meaning of dvpa that here means lamp.
164 According to the Tibetan. Omitted in the Sanskrit.
165 According to the Sanskrit. Tibetan has Divine Earrings.
166 According to the Sanskrit. Tibetan translates as The Great Continent, from the alternative
meaning of dvpa that here means lamp.
167 According to Tibetan. Omitted in the Sanskrit.
168 According to the Sanskrit. Omitted in Tibetan.
169 According to the Sanskrit. Omitted in Tibetan.
170 According to the Sanskrit. Omitted in Tibetan.
171 According to the Sanskrit. Omitted in Tibetan.
172 According to the Sanskrit. Tibetan has Array of Ngas (klu bkod pa), from a corruption of
nmavyuha to ngavyuha.
173 Arcturus is the brightest star in the northern sky.
174 According to the Sanskrit. Omitted in the Tibetan.
175 According to the Sanskrit. Tibetan omits named Sihalarja.
176 Ratnadvpa, Sihala, and Rkasidvpa (island of rkass) are normally synonyms, but here
Ratnadvpa appears to be differentiated. The Gilgit manuscript also has Ratnadvpa, but the
Cambridge manuscript has Jambudvpa.
177 Yavanadvpa (nas kyi gling) appears only in the Tibetan.
178 According to Tibetan and Cambridge. Vaidya has Land of the Rkasas. See also note 176.
179 The original text is inconsistent in making the island singular or plural.
180 The original text is inconsistent in switching to the third person the merchants.
181 According to the Sanskrit. Tibetan has extremely aged, which is not the intended meaning here.
182 According to the Sanskrit. Tibetan has from two or three to seven days.
183 According to the Sanskrit. The Tibetan translation, not comprehending the unusual word used for
lamp in the Sanskrit, assumes it is the sleeping woman who is laughing.
184 According to the Sanskrit. Tibetan translates it as to the right, an alternative meaning for
dakia. The Vinaya version of the story (dul ba gzhi) translates this correctly as lho at first but
later in the story use g.yas, right, even though they are describing the same road.
185 According to the Sanskrit. Tibetan translates as city.
186 At this point the narrative in the original changes briefly from first to third person.
187 According to the Sanskrit. The Tibetan has sword that glowed like moonlight named provision
for me.
188 At this point the narrative changes back to first person.
189 Inside who heard me is absent in the manuscript; it has been added to make the narrative clearer
in English.
190 The herb is unidentified and may be fictional. The Vinaya version (dul ba gzhi) has the wild rice
that does not need to be farmed (ma smos ma btab pai bras sa lui bru), which is considered

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superior to farmed rice. Wild rice there translates taulaphalaa. Other names for rice include
etaala, sarvasagata, and vetaula. Therefore this may be the origin of the name for this
mythical herb.
191 According to the Sanskrit. Tibetan translates as they all rested.
192 According to the Sanskrit. Tibetan has only two repetitions.
193 In the original this passage began with the plural for both rkas and merchant, but then
changed to singular.
194 According to the Sanskrit. Tibetan omits and the delightful bathing pools.
195 According to the Sanskrit. Tibetan omits and a variety of delightful bathing pools.
196 According to the Sanskrit. Tibetan has only two repetitions.
197 According to the Sanskrit. Tibetan has adorned by red lotuses, presumably translating from a
corruption of padmarga to padmarakta.
198 According to the Sanskrit. Tibetan omits leaf huts.
199 According to the Sanskrit. Tibetan omits the suffering and happiness of beings in sasra.
200 According to the Sanskrit. Tibetan has deeply contemplate emptiness in that way.
201 According to the Sanskrit. Tibetan omits cause to be written out.
202 According to the Sanskrit, cala, a term that is used for all those outside the caste system or
those with the lowest status among them, or more specifically, those who deal with dead bodies.
Tibetan translates as phyag dar pa (sweeper).
203 According to the Sanskrit, kukkura. Tibetan translates as rme sha can (one with spotted flesh),
which has various definitions including butcher.
204 According to the Sanskrit. Tibetan has lame, hunchbacked, bent, knock-kneed, large-bodied, and
having leprosy.
205 According to the Sanskrit. Tibetan has, he did not even see those who live in each of those pores,
let alone any other bodhisattvas [being able to see them].
206 According to the Sanskrit. Tibetan has and did not even see [them], why should I go?
207 According to the Sanskrit. Tibetan has Noble son, I am unwavering, without illusion, and appear
as subtle. The reading of I is from a corruption of ayam (this [bodhisattva]) to aham (I).
208 According to the Sanskrit. Tibetan has imperceptible.
209 According to the Sanskrit. Tibetan has without form.
210 According to the Sanskrit. Tibetan has without mind.
211 According to the Sanskrit. Tibetan has Lord of the family. The family is that of the bodhisattvas
or Mahyna.
212 According to the Sanskrit. Tibetan has and becomes a shadow on/in all phenomena.
213 According to the Sanskrit. Tibetan omits or hear.
214 According to Cambridge (svabhvakya) and Tibetan (rang bzhin gyi lus). Vaidya has
svabhvak (nature).
215 According to Tibetan. Sanskrit omits inconceivable.
216 According to the Sanskrit. Tibetan omits rested his cheek on his hand. This is a gesture of
despondency.
217 According to the Sanskrit. Tibetan has following the three paths.
218 Tibetan has only bdud rtsi (amta).
219 According to the Sanskrit. Tibetan has first mind.
220 See note 69.
221 Translated into Tibetan as Vajra Door.
222 According to the Sanskrit. Tibetan has adorned by red lotuses, presumably translating from a
corruption of padmarga to padmarakta.
223 According to the Sanskrit. Tibetan translates as rested.

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224 This is presumably the name of a hell. Translated into Tibetan literally as Vajra Mountain.
225 The list of hells is according to the Tibetan.
226 According to the Sanskrit. Tibetan has there would be none who know.
227 Naga King Vsuki omitted in Tibetan.
228 According to the Sanskrit. Tibetan omits the ground.
229 According to the Sanskrit. Tibetan has seven, eight generations will obtain [it].
230 According to the Sanskrit. Tibetan omits or on their throat.
231 According to the Sanskrit. Tibetan has with their hand.
232 According to the Sanskrit. Tibetan omits which pacifies desire and hatred.
233 According to Cambridge (dharmagajasya) and Tibetan (chos kyi mdzod). Vaidya has
dharmarjasya (Dharma king).
234 According to the Sanskrit. Tibetan omits imperishable.
235 According to Tibetan and Cambridge. Vaidya adds the dubious the realm named Padmottama.
236 According to the Sanskrit. Tibetan omits I can calculate.
237 Unidentified. Tibetan texts refer to the source of the Indus by this name. There is also a river of
that name in South India, though it is not likely to be referred to here. This does not refer to the
Tarim River of Sinkiang, which is also known as the St.
238 Tibetan transliterates as Gaga.
239 Tibetan transliterates as Sindhu.
240 Unidentified, though Tibetan texts use this name for the source of the Brahmaputra.
241 Tibetan transliterates as atadru.
242 Tibetan transliterates as Candrabhaga.
243 Tibetan transliterates as Airavati. Sanskrit has Ervat, though it is primarily known as
Irvat.
244 Unidentified. Possibly the Son River.
245 Unidentified. Himarati in Vaidya. Himakala in Tibetan. Possibly the Kali Gandaki.
246 Written as Kodapari in Tibetan; Kalaodari in Sanskrit; and Kalasodar in Cambridge.
247 According to the Sanskrit. Tibetan translates jambuka as fox.
248 Hour here translates muhurta, but as there are thirty muhurta in a day, this hour is forty-eight
minutes long.
249 According to the Sanskrit. Tibetan omits I can count the number of years, months, days, hours,
and minutes of time that would take.
250 According to Tibetan, sa bdun pa, and Cambridge manuscript saptamibhmi. Vaidya has
daabhmi (tenth bhmi).
251 This is according to the lunisolar calendar. When the year of twelve lunar months falls thirty days
behind the solar year, an extra month, a leap-month, is added.
252 According to the Sanskrit. Tibetan omits bowls.
253 See note 102.
254 According to Tibetan.
255 According to the Sanskrit. Tibetan has through eight maalas through a corruption in Sanskrit
that has loss of the negative and adta (not-seen) becoming aa (eight).
256 According to the Sanskrit. The Tibetan has only lotus and omits hook. Amitbhas hand
gesture (mudr) is portrayed in the maala.
257 This hand gesture is portrayed in the maala as being performed by Mahmaidhara.
258 This hand gesture is portrayed in the maala as being performed by aakar.
259 According to the Sanskrit.
260 According to the Sanskrit. Tibetan has four corners.

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261 According to the Sanskrit. Tibetan has individual implements.

262 According to the Sanskrit. Tibetan omits mantras.
263 In the original text the narrative suddenly changes here from Padmottamas first-person narration
to kyamunis narration.
264 According to the Sanskrit. Tibetan omits queen of.
265 According to the Sanskrit. Tibetan has the vighnas and vinyakas being frightened and the others
fleeing.
266 According to Cambridge and Smarami. Tibetan has only Padma. Vaidya, though it had
Padmottama earlier, has Patrottama at this point.
267 According to the Sanskrit. Tibetan has statues.
268 According to the Sanskrit. Tibetan and Cambridge have this further on in the list, before the
samdhi of Seeing All the Tathgatas.
269 According to the Sanskrit. Tibetan has Possessing the Six Perfections.
270 According to the Sanskrit. Tibetan omits recites, and is completely focused on.
271 According to Cambridge (jagamayuyatitha, corruption of jagadyuyatitha). Omitted in
Vaidya. Tibetan has should be seen as the shore of the merit of beings.
272 According to the Sanskrit. Tibetan omits merit, which was conjoined with the preceding phrase.
273 According to the Sanskrit. Tibetan omits should be seen as being like the Ganges and all sacred
places.
274 According to the Sanskrit. Tibetan omits.
275 According to the Sanskrit. Tibetan has Dharma treasury.
276 According to the Sanskrit. Tibetan has his conduct is not controlled.
277 According to the Sanskrit. Tibetan has cloth from China. Smarami and Vaidya follow this
with dhyuitni, which is not included in Cambridge or Tibetan.
278 See note 69.
279 According to Sanskrit vrika. Tibetan has vraik. The name means a monsoon flower. It is
described as white and fragrant. Though the Sanskrit dictionary gives Arabian jasmine (Jasminum
sambac), the description matches gardenia (Gardenia gummifera).
280 According to the Tibetan compound kunda (Jasminum multiflorum) and dhyuita (white). Sanskrit
has akunakdhyuita. Cambridge has akuntdhyuita.
281 According to the Sanskrit, vimalika; Tibetan has vimnaka.
282 Transliterated into Tibetan as vyarika. Vaidya has lika, but Cambridge has rik. The myna
is a vocalizer that has always been a popular house pet in India, the Gracula religiosa or the
Turdus salica.
283 According to the Sanskrit. Tibetan has his conduct was not controlled.
284 According to the Sanskrit. Tibetan omits I lack the highest complete enlightenment, so
285 According to the Sanskrit. Tibetan has Give me the completely pure state of great stability.
286 According to the Sanskrit. Tibetan omits unequalled.
287 Literally Indra garments. This obscure term is found only in this stra. It appears in the Sanskrit
to be a kind of compound called madhyamapadalop, omission of the middle word. As this
appears to be in a list referring to colors of cloth, the first part of the compound is presumably
short for indradhanu, indrayudha, or indrakrmuka, all meaning rainbow.
288 According to the Sanskrit. The obscure word dhyuita is found only in this stra. It is also used to
describe star jasmine earlier in the stra, which has been interpreted as bright white. It has also
been interpreted as a variant of a word meaning dwell, and therefore the Tibetan translates it as
dwelling (literally based) garments. Edgerton sees it as related to duya, which he interprets
as meaning very fine when applied to cloth.
289 According to the Tibetan. Sanskrit has just divasa (day), which is presumably short for
divasakara (daymaker), a common term for the sun.

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290 Smarami has nagnaravaeu and Vaidya has nagnaramaneu, which are here synonymous.
This could refer to Jainsmonks of the Digambara sect are always nakedbut nakedness was
also a common feature among aivite and Vainavite ascetics. Cambridge has nagnavareu
(naked savages), referring to the tribal people living in the mountains of present day Orissa. The
Tibetan is based on a similar version, but with the compound divided into two, naked ones and
mountain men (gcer bu pa dang ri mi).
291 This is the traditional division of the twelve kinds of teachings given by the Buddha. The stras,
literally threads, does not mean entire texts as in the general meaning of stra but the prose
passages within texts; the geyas are the verse versions of preceding prose passages; the
vykaraas are prophecies; the gths are stand-alone verses; the udnas are teachings not given
in response to a request; the nidnas are the introductory sections; the avadnas are accounts of
the previous lives of individuals who were alive at the time of the Buddha; the itivttakas are
biographies of buddhas and bodhisattvas in the past; the jtakas are the Buddhas accounts of his
own previous lifetimes; the vaipulyas are teachings that expand upon a certain subject; the
adbhtadharmas are descriptions of miracles; and the upadeas are explanations of terms and
categories.
292 According to the Sanskrit. Tibetan omits What is the essence?
293 According to the Sanskrit. Tibetan has with their hands.
294 See note 98.
295 According to the Sanskrit. The Tibetan has mkhan po for dharma updhyya, or preceptor.
296 This is referring to Amitbha.
297 The mantra itself has seven times ten million buddhas. The compiler must have been aware of the
apparent contradiction and is presumably stating that in this stra a greater number of buddhas are
reciting this mantra than did so in the Cund stra. See also note 305.
298 According to Tibetan and Cambridge. Vaidya and Smarami have cunye.
299 This is the mantra of the Goddess Cundi in the form written in The Dhran Named Goddess
Cunde (folio 46b7). However, it is o cale cule cundi svh, the form that is popular in Chinese
Buddhism, in the same text as repeated in the Dhra section of the Kangyur (The Dhran
Named Goddess Cunde, folio 143a5). Cale cule cunde are the vocative forms of Cal, Cul, and
Cund, three variations of her name. Cundi is the vocative for Cund. The words seventy million
buddhas are a reference to her being the mother of seventy million buddhas as described in her
stra, which was not translated into Tibetan, but was translated into Chinese (The Dhra of
Cund). This stra was evidently popular in India at the time of the creation of the
Kraavyhastra, at least in its present form.
300 Here the narrative abruptly changes to continue on directly from the description of the previous
pore (Vajramukha). No attempt has been made to smooth this fracture of the original.
301 According to the Sanskrit. Tibetan did not translate but transliterated it as aridaka.
302 According to the Sanskrit. Tibetan has many hundreds of thousands.
303 According to the Sanskrit. Tibetan omits and jewels.
304 According to the Sanskrit. Tibetan omits many.
305 According to the Sanskrit. Tibetan has ninety thousand.
306 According to the Sanskrit, cittarja. The Tibetan had sna tshogs kyi rgyal po (King of Variety),
translating citrarja. The Chinese has Painting King, which was also translating citrarja.
307 Not the same as the identically named seven jewels of the cakravartin. The seven jewels were
associated with the seven heavenly bodies: ruby, moonstone or pearl, coral, emerald, yellow
sapphire, diamond, and blue sapphire.
308 According to the Sanskrit and the Chinese. Cambridge has the trunks are red, and the leaves are
red-gold. Tibetan has the trunks are red pearl, and the leaves are gold and silver. For
consistency in the description of the trees, the Vaidya and Smarami versions have been
followed.
309 According to the Sanskrit. Tibetan has the verb hung used for both the jewels and the

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adornments.
310 According to Cambridge (Dvhajrja) and Tibetan (rgyal mtshan gyi rgyal po). Vaidya and
Smarami have Dhvajgra.
311 According to the Sanskrit. Tibetan has ninety-nine thousand multistoried palaces.
312 According to the Sanskrit. Tibetan omits divine.
313 According to the Tibetan. The Sanskrit omits and jewels.
314 According to the Sanskrit. Tibetan has they face Jambudvpa and teach the Dharma.
315 According to the Sanskrit. Tibetan omits mahoragas.
316 According to the Sanskrit. Tibetan omits in a realm within this universe.
317 The preceding two paragraphs were absent in the Tibetan, and could easily have been omitted in
the copying of Sanskrit manuscripts.
318 According to the Sanskrit. Tibetan omits divine magnolia trees appeared and divine lotus pools
appeared.
319 According to the Sanskrit. Tibetan omits.
320 According to the Sanskrit. Tibetan omits who holds a lotus.
321 Lord of Ashes, according to the Sanskrit. Tibetan has only Ivara (Lord).
322 According to the Sanskrit. Tibetan translates as who creates the eyes of the world.
323 According to Cambridge (ubha-padma-hastya) and Tibetan (pad ma bzang po phyag na mnga
ba). Omitted in Vaidya and Smarami.
324 According to the Sanskrit.
325 Himavat (having snow) is also an alternative name for the Himalayas.
326 Noble son is from the Sanskrit, which makes it clear that this sentence is a continuation of
kyamunis speech. Otherwise it could seem to be the description of a conclusion of a section of
the book. The uncommon word nirvyha, used for the two parts this stra is divided into, was
translated in the Tibetan version as leu, which is more commonly used to translate parivarta and
normally means a chapter. Neither the Cambridge manuscript nor the Tibetan has a chapter
division at this point in the textunlike later Sanskrit manuscripts, which have here and
elsewhere a number of additional divisions into chapters, which they call prakaraa. The text
from which the Chinese translation was made included neither this Mahevara episode, nor the
preceding description of the oceans coming from Avalokitevaras toe. This strange final sentence
of the Mahevara episode, therefore, in which the Buddha is giving a title and text division to
what has occurred, is probably indicative of yet another case of unskilful compilation in this stra.
327 The Tibetan has translated this freely as my path is without obstacles.
328 These are probably synonymous with Cakrava and Mahcakrava in other stras, which can
refer either to the submarine mountain that contains the hells or the circle of mountains around the
edge of the world.
329 According to the Sanskrit. Tibetan omits Mahmucilinda.
330 According to the Sanskrit. Tibetan omits Mahsasa.
331 According to the Sanskrit. Tibetan omits Pralambodhara.
332 A pala is approximately .15 or 3/20 of an ounce, or 4.5 grams, and is said to be the equivalent to
the weight of 640 grains of rice. The weight of four rice grains is called one guj; five gujs are
one paa; eight paas are one kara; and four karas are one pala. In practice the actual weight of
the pala varied in different regions. The Tibetan has srang, which, though often translated into
English as ounce, is much less, and is roughly equivalent to the pala.
333 According to the Sanskrit. The Tibetan has just ink.
334 According to the Sanskrit. Tibetan has write on the endless.
335 According to the Sanskrit. Tibetan translates as Eyes of Lightning.
336 According to Cambridge (anantavyha) and Tibetan (bkod pa mtha yas pa). Vaidya and
Smarami have andhavyha.

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337 According to the Sanskrit, Pratibhnaka. Cambridge has Pratibhsaka, Mountain of

Brilliant Light; Smarami has the corrupt Pratihsaka, Mountain of Laughter. The Tibetan
has spobs pai phung po, agreeing with Vaidya; spobs pa is the standard Tibetan translation of
pratibhna.
338According to the Sanskrit. Tibetan omits the samdhi named Vajra Wall.
339 According to the Tibetan and Smarami. Cambridge has purification of the senses (-odhano
instead of -mocano).
340 Tibetan translates locana (illumination) as eyes. Cambridge has odhana (purification).
Vaidya and Smarami have candra- (instead of indriya) vara-locana (The Moons Sublime
Illumination).
341 Day-maker (Sanskrit: divakara, Tibetan: nyin byed) is an epithet for the sun.
342 According to the Sanskrit. Tibetan translates as The Suns Sublime Eyes.
343 According to the Sanskrit. Tibetan translates as The Complete Eyes of the World.
344 According to the Sanskrit. Tibetan translates as The Sacred Eyes of the Buddha Realms.
345 According to the Sanskrit. Tibetan has Facing the Deeds to Be Done.
346 According to the Sanskrit. Tibetan omits.
347 According to the Sanskrit. Tibetan omits.
348 According to the Tibetan. Sanskrit omits.
349 According to the Sanskrit. Tibetan omits.
350 According to the Tibetan.
351 According to Cambridge (vikira) and Tibetan (thor ba). Vaidya has the corrupt vividhamdhi,
and Smarami has viviamdhi.
352 According to the Sanskrit. Tibetan translates as Sacred Eyes of the Moon.
353 According to the Sanskrit. Tibetan translates as Sacred Eyes of the Sun.
354 This paragraph omitted in Tibetan.
355 This paragraph only in Tibetan.
356 According to the Tibetan. Vaidya has bhadrarja (excellent king), Smarami has rja
(king), and Cambridge has Indrarja (Indra king).
357 The Tibetan uses the same word for open while the Sanskrit has two different synonyms.
358 According to the Sanskrit. Tibetan translates as the right hand side, another meaning of the
word dakia.
359 According to the Sanskrit. The Tibetan has six buddhas.
360 Literally blue, but in Sanskrit this is a euphemism for black.
361 According to the Sanskrit. Tibetan omits gandharvas.
362 Bhadanta, a relic from the Middle Indic language of the original monastic communities, which in
its Sanskritized form would be bhadrnta, one who has the utter limit of goodness. It is
translated into Tibetan as btsun po, noble one.
363 According to the Sanskrit. The Tibetan here is particularly obscure: They should not do the
supplication and the fourth. See also note 364.
364 The announcement that someone wishes to take ordination, followed by three inquiries as to
whether any bhiku present has an objection, are together called the four motions.
365 According to the Sanskrit. Tibetan omits and they will be reborn as insects in a cesspool of feces
and urine in the great city of Vras.
366 Kodrava is specifically Paspalum scrobiculatum, which is kodo millet. Tibetan has rgya shug,
or jujubes.
367 Generally in Indian mythology the Vaitari River is analogous to the River Styx, as it separates
the living from the dead. However, in the context of the hells it is simply another place of
suffering.

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368 According to the Sanskrit. Tibetan omits and who have wisdom.
369 According to the Sanskrit. Tibetan omits using the property of.

85

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