Translated in the Great Tang Dynasty by Tripiṭaka Śramaṇa Yi Jing in Inner Fo Guang Monastery
At that time, the Buddha said to Mañjuśrī: “The great vows made by the Medicine Master Vaiḍūrya Radiance Tathāgata while he was practicing the Bodhisattva path, and the meritorious adornments possessed by his Buddha land, could not be fully described even if I were to speak of them for one kalpa, or for more than one kalpa. That Buddha land is completely pure. It is free from all forms of sensual defilement, and there are no women, no three evil destinies, and not even the sound of suffering or distress. Its ground is made of pure vaiḍūrya, while its cities, towers, palaces, corridors, chambers, windows, and jeweled nets are all made of the seven treasures. It possesses the same kinds of meritorious adornments as the Western Land of Ultimate Bliss. In that land there are two Bodhisattvas. One is named Universal Illumination of Sunlight, and the other Universal Illumination of Moonlight. They are the foremost among the immeasurable assembly of Bodhisattvas there, and are able to uphold the treasury of that Buddha’s True Dharma. Therefore, Mañjuśrī, virtuous men and women of pure faith should make the vow to be born in that Buddha’s world.
“Furthermore, Mañjuśrī, there are sentient beings who do not understand what is wholesome and what is unwholesome. They are concerned only with greedily clinging to what they possess, know neither generosity nor the karmic result of giving, are foolish and deficient in wisdom, and lack faith. They accumulate many precious possessions and labor diligently to guard them. When they see a beggar approach, they become displeased. Even if they are compelled to give something away, it is as though flesh were being cut from their own bodies, and they give rise to profound miserliness. There are also immeasurably many miserly and greedy sentient beings who accumulate wealth and possessions but cannot even bear to use them for themselves, much less provide them for their parents, wives, servants, attendants, or those who come seeking alms. After such sentient beings die here, they are reborn among hungry ghosts or in the animal destiny. Because, in a former life as human beings, they once heard the name of the Medicine Master Vaiḍūrya Radiance Tathāgata, even while dwelling in an evil destiny they are able once again to recollect the name of that Tathāgata. They then die in that state and are reborn among human beings, where they attain knowledge of former lives. Fearing the sufferings of the evil destinies, they no longer delight in sensual pleasures. They take pleasure in practicing generosity and praise those who give. Toward their own possessions they no longer harbor miserliness. Gradually, they may even become able to give their own heads, eyes, hands, feet, blood, flesh, and other parts of their bodies to those who come seeking them, how much more so other possessions.
“Furthermore, Mañjuśrī, there are those who take refuge in the World-Honored One and undertake the various rules of training, yet violate the precepts, damage proper conduct, and corrupt right view. Or, although they are able to uphold the precepts and possess right view, they do not seek extensive learning and are unable to understand the profound meanings contained in the Sūtras spoken by the Buddha. Or, although they are widely learned, they harbor arrogance. Because of their conceit, they regard themselves as right and others as wrong, disparage and slander the True Dharma, and become companions of Māra. Such foolish people themselves follow wrong views and also cause immeasurable hundreds of thousands of koṭis of sentient beings to fall into a great and perilous pit. After these sentient beings fall into the hells, the animal destiny, or the realm of ghosts, if they formerly heard the name of the Medicine Master Vaiḍūrya Radiance Tathāgata, then through the power of that Tathāgata’s original vows they are able to recollect the Buddha’s name even while in hell. After dying there, they are reborn among human beings. They possess right view and diligence, and their dispositions become gentle and well regulated. They abandon household life and renounce, undertaking the rules of training within the Buddha Dharma without violating them again. They possess right view and extensive learning, are able to understand profound meanings, remain free from arrogance, do not slander the True Dharma, and do not become companions of Māra. Gradually they cultivate the various practices of a Bodhisattva, until they reach Bodhi.
“Furthermore, Mañjuśrī, there are various sentient beings who are miserly, greedy, and jealous. They commit many kinds of evil deeds, praise themselves and disparage others, and after death ought to fall into the three evil destinies, where for immeasurable thousands of years they undergo many kinds of intense suffering. After dying there, they return to the human world, or else become cattle, horses, camels, donkeys, and the like. They are constantly beaten with whips, tormented by hunger and thirst, and made to carry heavy burdens on their bodies, enduring extreme hardship and exhaustion. If they obtain a human rebirth, they are born in a lowly condition and become servants or attendants, driven and put to labor by others, never attaining freedom. Because, in a former human life, they once heard the name of the Medicine Master Vaiḍūrya Radiance Tathāgata, through the power of that wholesome root they are now able once again to recollect him and take refuge in him with complete sincerity. Through the Buddha’s supernormal power, they are freed from all forms of suffering. Their faculties become keen, they possess wisdom and extensive learning, constantly seek the supreme Dharma, and continually encounter good spiritual friends. They forever sever the ropes of Māra, break through the shell of ignorance, exhaust the river of afflictions, and are liberated from all birth, aging, illness, death, sorrow, lamentation, suffering, and distress, until they reach Bodhi.”
“Furthermore, Mañjuśrī, there are various sentient beings who delight in causing estrangement between others, setting them against one another in quarrels and litigation, and bringing distress and disorder upon themselves and others. With body, speech, and mind they commit various evil deeds, repeatedly doing things that bring no benefit to one another and plotting mutual harm. They invoke spirits of mountains, forests, trees, burial grounds, and the like; kill living beings and offer their blood and flesh in sacrifice to yakṣas, rākṣasas, and other spirits; write down the names of their enemies or make images of them and curse them with evil incantations; practice sorcery, harmful spells, and poisonous arts; or use incantations to cause corpses to rise, thereby bringing about the death of their enemies and destroying their bodies. If these sentient beings are able to hear the name of the Medicine Master Vaiḍūrya Radiance Tathāgata, none of those harmful conditions will be able to injure them. All those who seek to harm one another will, in turn, give rise to minds of loving-kindness and compassion, benefit one another, and bring one another peace and happiness. They will no longer harbor thoughts of injury or disturbance, nor feelings of resentment or hatred, and they will constantly give rise to contentment with all that they possess.
“Furthermore, Mañjuśrī, if among the fourfold assembly there are bhikṣus, bhikṣuṇīs, lay men, and lay women, as well as other virtuous men and women of pure faith, who are able to undertake and uphold the eight-part fasting precepts, whether for one year or for three months, and who, through this wholesome root, make the vow to be born in the Western Land of Ultimate Bliss and to see the Buddha of Immeasurable Life, then if they hear the name of the Medicine Master Vaiḍūrya Radiance Tathāgata, at the time their lives are about to end, eight Bodhisattvas will come to them by means of supernormal power and show them the place to which they are to go. They will then be spontaneously born by transformation within multicolored jeweled flowers in that world. Some, because of this, are born in the heavens. Although born among devas, their former wholesome roots will not be exhausted, and they will not again be born in any other evil destiny. When their heavenly lifespan comes to an end, they will again be born among human beings. They may become wheel-turning kings, ruling over the four continents, possessing majestic virtue and sovereignty, and exhorting and transforming immeasurable hundreds of thousands of sentient beings so that they cultivate the ten wholesome courses of action. Or they may be born into families of kṣatriyas, brāhmaṇas, householders, or nobles. They will possess abundant wealth and treasures, their storehouses will be full, their appearance dignified and handsome, their retinues flourishing, and they will be intelligent and wise, courageous and powerful, with great bodily strength. If a woman is able to hear the name of the Medicine Master Vaiḍūrya Radiance Tathāgata and sincerely receive and uphold it, thereafter she will no longer receive a female body.
“Furthermore, Mañjuśrī, when that Medicine Master Vaiḍūrya Radiance Tathāgata attained Bodhi, through the power of his original vows he observed the many sufferings from illness experienced by various sentient beings, such as emaciating fevers, wasting diseases, jaundice and fever, or afflictions caused by sorcery and poisonous arts, or those whose lifespans were short, or who encountered untimely death. In order to eliminate these illnesses and sufferings and fulfill the wishes they sought, at that time the World-Honored One entered a samādhi called Elimination of the Sufferings and Afflictions of All Sentient Beings. After entering that concentration, he emitted a great radiance from his uṣṇīṣa, and from within that radiance a great Dhāraṇī incantation was proclaimed:
namo bhagavate bhaiṣajya guru vaiḍūrya prabha rājāya tathāgatāyārhate samyaksaṃbuddhāya | tadyathā oṃ bhaiṣajye bhaiṣajye bhaiṣajya samudgate svāhā
“At that time, after this incantation had been proclaimed from within the radiance, the great earth shook, and a great radiance was again emitted. All the illnesses and sufferings of sentient beings were completely eliminated, and they attained peace and happiness. Mañjuśrī, if one sees a man or woman suffering from illness, one should single-mindedly, for the sake of that sick person, bathe and rinse oneself clean, then recite the incantation one hundred and eight times over food, medicine, or water free from living creatures, and afterward give it to the sick person to consume. All of that person’s illnesses and sufferings will then be completely eliminated. If there is something that person seeks, and the incantation is recited with complete sincerity, the wish will likewise be fulfilled according to desire; that person will remain free from illness and enjoy a prolonged lifespan. After death, that person will be born in that world, attain non-retrogression, and continue until Bodhi. Therefore, Mañjuśrī, if there are men or women who, with complete sincerity and profound devotion, reverently make offerings to that Medicine Master Vaiḍūrya Radiance Tathāgata, they should constantly receive and uphold this incantation and never allow it to fall into disuse or be forgotten.
“Furthermore, Mañjuśrī, if virtuous men and women of pure faith are able to hear all the names of the seven Tathāgatas, the Worthy Ones, and Perfectly Awakened Ones described above, and after hearing them recite and uphold those names, then in the morning they should chew a tooth-cleaning stick, bathe and rinse themselves clean, and make offerings before the images with various fragrant flowers, powdered incense, burning incense, anointing incense, and various kinds of music. As for this sūtra, they should either copy it themselves or have others copy it, single-mindedly receive and uphold it, and listen to its meaning. They should also make offerings to the Dharma teacher, giving him all the requisites they possess for sustaining the body, so that he lacks nothing. In this way they will receive the mindful protection of all the Buddhas, all their wishes will be fulfilled, and they will continue until Bodhi.”
At that time, the Youth Mañjuśrī said to the Buddha: “World-Honored One, in the final age of the Dharma, I vow to employ various skillful means so that those virtuous men and women of pure faith may hear the names of the seven Tathāgatas. Even in their dreams, I will cause them to awaken through the names of the Buddhas. World-Honored One, if there are people who receive, uphold, read, and recite this Sūtra, or explain and reveal it to others; who either copy it themselves or have others copy it; who honor and revere this sūtra and make offerings to it with various flowers and incense, anointing incense, powdered incense, burning incense, flower garlands, jeweled ornaments, banners, canopies, and music; who wrap it in five-colored silk, sweep and cleanse a pure place, and install it upon a high seat, then at that time the Four Great Heavenly Kings together with their retinues, as well as immeasurable hundreds of thousands of other devas, will come to that place to make offerings and guard it. World-Honored One, wherever this precious Sūtra circulates, and wherever there are people who receive and uphold it, because of the merit of the original vows of those seven Tathāgatas and the awesome spiritual power inherent in hearing their names, one should know that there will no longer be untimely death in that place, nor will people there have their vital essence taken away by various evil ghosts and spirits. Even if their vital essence has already been taken away, it will be restored as before, bringing peace and happiness to both body and mind.”
The Buddha said to Mañjuśrī: “So it is! So it is! It is just as you have said. Mañjuśrī, if virtuous men or women of pure faith wish to make offerings to those seven Tathāgatas, they should first respectfully make images of the seven Buddhas and place them upon pure and excellent seats. They should scatter flowers, burn incense, and adorn that place with various banners and pennants. For seven days and seven nights, they should observe the eight-part fasting precepts, eat pure food, bathe their bodies, and wear new and clean garments. Their minds should be free from defilement, and they should harbor no anger or intention to cause harm. Toward all sentient beings they should constantly give rise to thoughts of bringing benefit and happiness to them, together with minds of loving-kindness, compassion, sympathetic joy, equanimity, and impartiality. They should beat drums and make music, play stringed instruments and sing, praising the merits of the Buddhas, and circumambulate the Buddha images to the right. They should recollect all the original vows of those Tathāgatas, read and recite this Sūtra, contemplate its meaning, and explain and reveal it to others. In this way, whatever vows they make will be fulfilled accordingly. Those who seek long life will obtain long life; those who seek wealth and abundance will obtain wealth and abundance; those who seek official rank will obtain official rank; and those who seek sons or daughters will obtain sons or daughters. All will be fulfilled according to their wishes. If someone suddenly has an evil dream and sees various ominous signs, or strange birds come and gather, or various strange occurrences appear in the household, then if that person respectfully makes offerings to those Buddhas with excellent requisites, the evil dreams, ominous signs, and all inauspicious occurrences will completely disappear and will not become calamities. Or if one encounters such terrifying dangers as water, fire, blades, poison, precipices, perilous roads, vicious elephants, lions, tigers, wolves, bears, serpents, scorpions, centipedes, and the like, if one is able sincerely to recollect those Buddhas and respectfully make offerings to them, one will be liberated from every fear. If one encounters invasion by another country or rebellion by bandits, by recollecting and revering those Tathāgatas, all enemies will likewise withdraw.
“Furthermore, Mañjuśrī, if virtuous men and women of pure faith, throughout their entire lives, do not serve any other devas or spirits, but single-mindedly take refuge only in the Buddha, the Dharma, and the Sangha, and receive and uphold the precepts, whether the five precepts, the ten precepts, the twenty-four Bodhisattva precepts, the two hundred and fifty precepts of a bhikṣu, or the five hundred precepts of a bhikṣuṇī, then if they violate any of these precepts and fear falling into an evil destiny, but are able to concentrate upon the name of those Buddhas and respectfully make offerings to them, they will certainly not be born in the three evil destinies. Or if a woman is about to give birth and suffers extreme pain, if she is able sincerely to invoke their names, bow in reverence, praise them, and respectfully make offerings to the seven Tathāgatas, all her suffering will be eliminated. The child she bears will have a handsome and dignified appearance, all who see the child will rejoice, the child will have keen faculties and intelligence, will suffer little illness and live in happiness, and no nonhumans will be able to take away the child’s vital essence.”
At that time, the World-Honored One said to Ānanda: “The merits of the names of those seven Tathāgatas, which I have praised in this way, belong to the profound domain of the Buddhas and are difficult to comprehend. You should not give rise to doubt concerning them.”
Ānanda said: “World-Honored One, I will not give rise to doubt concerning the profound meanings contained in the sūtras spoken by the Tathāgata. Why is this? Because none of the activities of body, speech, or mind of any Tathāgata contains falsehood. World-Honored One, the disks of the sun and moon could be made to fall; Mount Sumeru, king of mountains, could be made to shake and topple; but the words spoken by the Buddhas will never change. World-Honored One, however, there are some sentient beings whose faculty of faith is incomplete. After hearing of the profound domain of the Buddhas, they think: ‘How can merely recollecting the names of the seven Buddhas bring such abundant merit and such supreme benefit?’ Because they do not believe, they consequently give rise to slander. As a result, throughout the long darkness they lose great benefit and happiness and fall into various evil destinies.”
The Buddha said to Ānanda: “If those sentient beings are able personally to hear the names of the Buddhas and yet still fall into an evil destiny, such a thing is impossible, except for those whose fixed karma cannot be altered. Ānanda, this is the profound domain of the Buddhas and is difficult to believe, accept, and understand. That you are able to believe and accept it should be understood as being entirely due to the Tathāgata’s awesome power. Ānanda, no Śrāvaka, Pratyekabuddha, or the like is able to know this domain, except for a Bodhisattva bound to only one more birth. Ānanda, a human body is difficult to obtain. To be able to have faith in, revere, and honor the Three Jewels is also difficult to attain. To be able to hear the names of the seven Tathāgatas is even more difficult than these. Ānanda, those Tathāgatas possess immeasurable Bodhisattva practices, immeasurable skillful means, and immeasurable vast vows. Even if I were to speak of such practices, vows, and skillful means for one kalpa, or for more than one kalpa, I could not exhaustively describe them.”
At that time, among the great assembly there was a Bodhisattva-Mahāsattva named Deliverance. He rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and said: “World-Honored One, in the latter age to come, when the Semblance Dharma arises, if sentient beings are oppressed and afflicted by various illnesses, their bodies become emaciated and weak, they are unable to eat or drink, their throats and lips become dry, everything before their eyes grows dim and indistinct, and the signs of death have already appeared, while their parents, relatives, friends, and acquaintances surround them weeping. Although their bodies still lie in their original places, they see the messengers of Yama, the Dharma King, come to lead away their consciousness and bring it before the King. Every sentient being has a spirit born together with them, which records, one by one and without omission, all the wholesome and evil deeds they have performed and presents the record to that King. The King then questions the person according to the Dharma concerning the deeds formerly performed and renders judgment according to that person’s offenses and merits. At that time, if the sick person’s relatives and acquaintances are able, on that person’s behalf, to take refuge in the Buddhas and make offerings in accordance with the Dharma using various adornments, then after seven days, or after two periods of seven days, and so on until seven periods of seven days, that person’s consciousness will recover its former state, just as one awakens from a dream. That person will personally be able to recollect and know the results obtained from wholesome and unwholesome deeds. Because that person has personally witnessed that the results of karma are real and not false, even when faced with danger to life, that person will no longer commit evil. Therefore, virtuous men and women of pure faith should all receive and uphold the names of the seven Buddhas and respectfully make offerings according to their abilities.”
At that time, the Venerable Ānanda asked Deliverance Bodhisattva: “Virtuous man, what ritual procedure should be followed in respectfully making offerings to those seven Tathāgatas?”
Deliverance Bodhisattva said: “Venerable Sir, if there is a sick person or someone encountering some other calamity, and one wishes that person to obtain liberation, then on that person’s behalf one should observe the eight-part fasting precepts for seven days and seven nights. One should make offerings to the Buddha and the Sangha with food, drink, and other requisites, according to whatever one possesses. During the six periods of day and night, one should respectfully bow to the seven Tathāgatas and read and recite this sūtra forty-nine times. One should light forty-nine lamps and make seven images of those Tathāgatas. Before each image, seven lamps should be placed, arranged in a circle like a wheel, and throughout forty-nine nights their radiance should never be interrupted. One should make forty-nine multicolored banners, as well as one long banner forty-nine feet in length, and release forty-nine living beings. In this way, one will be able to remain far removed from all calamities and will not come under the control of any untimely misfortune or evil ghost. Venerable Ānanda, this is the ritual procedure for making offerings to the Tathāgatas. If anyone, among these seven Buddhas, invokes the name of even one Buddha and makes offerings to that Buddha, that person will obtain such immeasurable merit and all wishes sought will be fulfilled. How much more so if one is able to make offerings fully to all seven Buddhas?
“Furthermore, Venerable Ānanda, if consecrated kṣatriya kings and others encounter calamities, namely epidemics among the people, invasion and oppression by foreign countries, rebellion within their own territories, strange alterations among the stars and constellations, eclipses of the sun and moon, winds and rains occurring out of season, prolonged absence of rain beyond its proper time, and the like, those consecrated kṣatriya kings and others should give rise to minds of loving-kindness and compassion toward all sentient beings and proclaim a great amnesty, thereby releasing those sentient beings who are imprisoned and undergoing hardship, distress, and suffering. They should also make offerings to the Buddhas according to the ritual procedure described above. Through this wholesome root and the power of the original vows of those Tathāgatas, their realms will become peaceful and secure, winds and rains will come at the proper times, grains and crops will ripen, and the sentient beings within the country will be free from illness and dwell in happiness. There will also be no violent and malicious yakṣas or other spirits causing mutual affliction and disorder, and all evil signs will completely disappear. Those consecrated kṣatriya kings and others will likewise enjoy increased lifespan, complexion, and bodily strength, remain free from illness, and attain ease and freedom.
“Venerable Ānanda, if emperors, queens, consorts, princesses, heirs apparent, princes, ministers, chief counselors, women of the palace, officials, or common people are afflicted by illness or encounter other calamities, they too should respectfully make images of the seven Buddhas, read and recite this Sūtra, light lamps, make banners, release living beings, make offerings with utmost sincerity, burn incense, and scatter flowers. In this way, their illnesses and sufferings will be eliminated, and they will be liberated from all calamities.”
At that time, the Venerable Ānanda asked Deliverance Bodhisattva: “Virtuous man, if a person’s allotted lifespan has already been exhausted, how can it still be prolonged?”
Deliverance Bodhisattva replied: “Venerable Sir, have you not heard the Tathāgata teach that there are nine kinds of untimely death? For this reason, the World-Honored One taught incantations and medicines for sentient beings, providing remedies according to the different circumstances. He also taught them to light lamps, make banners, and cultivate various meritorious deeds. Through the cultivation of merit, their lifespans can therefore be prolonged.”
Ānanda asked: “What are the nine kinds of untimely death?”
“Deliverance Bodhisattva replied: “The first is this: various sentient beings may fall ill, and although the illness is slight, they have neither medicine nor anyone to care for them. Even if they encounter a physician, the physician does not give them medicine. Though they should not yet die, they consequently suffer an untimely death. There are also people who place their faith in worldly evil Māras, heterodox paths, and teachers of baleful arts. These people falsely pronounce fortunes and misfortunes, causing others to become frightened and disturbed, so that they cannot keep their minds upright. They then resort to divination to inquire about auspicious and inauspicious matters, kill various living beings, petition spirits to remove calamities, summon demons and phantoms, seek blessings and favors, and hope thereby to prolong their lives, yet in the end they are unable to obtain what they seek. Because of their delusion and inverted views, they ultimately bring about their own untimely deaths and enter the hells, with no time of release in sight.
“The second is being executed under royal law. The third is engaging in hunting and amusements, indulging in sexual pleasures and drinking, and behaving heedlessly without restraint, so that nonhumans take away one’s vital essence. The fourth is being burned to death by fire. The fifth is drowning. The sixth is being devoured by various vicious beasts. The seventh is falling from a mountain or precipice and dying. The eighth is being harmed by poison, harmful sorcery, curses, corpse-raising ghosts, and the like. The ninth is being oppressed by hunger and thirst, unable to obtain food or drink, and consequently dying. These are the nine kinds of untimely death briefly taught by the Tathāgata. Apart from these, there are immeasurably many other kinds of untimely death, which would be difficult to describe exhaustively.”
“Furthermore, Ānanda, King Yama keeps records of the names of all people in the world. If various sentient beings are unfilial, commit the five heinous offenses, revile and dishonor the Three Jewels, violate the proper relationship between ruler and minister, or transgress the precepts, King Yama, the Dharma King, interrogates and punishes them according to the relative gravity of their offenses. Therefore, I now exhort all sentient beings to light lamps, make banners, release living beings, and cultivate merit, so that they may pass beyond suffering and calamity and not encounter various disasters.”
At that time, twelve great yakṣa generals were seated in the Dharma assembly. Their names are:
the great general Kiṃbhīra, the great general Vajra,
the great general Mekhila, the great general Antila,
the great general Manila, the great general Saṇtila,
the great general Indala, the great general Pāyila,
the great general Mahula, the great general Cidāla,
the great general Caundhula, the great general Vikala.
Each of these twelve great yakṣa generals had seven thousand yakṣas as attendants. Together they raised their voices and said to the Buddha: “World-Honored One, through the Buddha’s awesome power, we have now been able to hear the names of the seven Tathāgatas. From this time onward, we no longer have any fear of the various evil destinies. With one mind and one resolve, throughout the remainder of our lives, we take refuge in the Buddha, the Dharma, and the Sangha. We vow to undertake the protection of all sentient beings, to bring them benefit, and to cause them to obtain welfare and happiness. Wherever this sūtra circulates or is read and recited, whether in cities, towns, villages, or secluded forests, or wherever someone receives and upholds the names of the seven Buddhas and respectfully makes offerings to them, we and our attendants will guard and protect that person, causing that person to escape all calamities and to have every wish fulfilled. If anyone suffers from illness or calamity and wishes to obtain deliverance, that person should also read and recite this sūtra, tie our names into a five-colored cord, and, after the wish has been fulfilled, untie the knots.”
At that time, the World-Honored One praised those great yakṣa generals, saying: “Excellent! Excellent, great yakṣa generals! Since you wish to repay the kindness of the seven Tathāgatas, you should constantly benefit all sentient beings in this way and cause them to obtain happiness.”
At that time, there were many devas in the Dharma assembly who possessed little wisdom. They thought to themselves: “Why is it that these present Tathāgatas dwell at distances beyond Buddha worlds as numerous as the sands of the Ganges, yet merely hearing their names even briefly enables one to obtain boundless and supreme merit?”
At that time, the Śākyamuni Tathāgata knew the thoughts in the minds of those devas and entered a samādhi called the Profound and Wondrous Concentration that Summons All Tathāgatas. As soon as he entered that concentration, the entire trichiliocosm shook in six ways, and wondrous flowers and heavenly powdered incense rained down from the heavens. When the seven Tathāgatas saw these auspicious signs, each came from his own land to the Sahā world and exchanged greetings with the Śākyamuni Tathāgata.
At that time, through the power of their original vows from former lives, all those Buddha World-Honored Ones each took their seats upon lion thrones adorned with heavenly jewels. Assemblies of Bodhisattvas, the eight classes of devas, nāgas, and other beings, humans and nonhumans, as well as kings, princes, queens, consorts, ministers, brāhmaṇas, elders, and householders surrounded them before and behind, and the Buddhas then taught the Dharma for them.
At that time, when the devas saw that all those Tathāgatas had come there, they gave rise to a profound sense of wonder, and their former doubts were dispelled. The entire assembly praised this as something never before experienced and together exclaimed: “Excellent! Excellent, Śākyamuni Tathāgata! For our benefit, in order to eliminate our doubts, you have caused all these Tathāgatas to come here.” Then everyone in the assembly, according to their ability, made offerings to the Tathāgatas with exquisite incense, flowers, various jeweled ornaments, and various kinds of heavenly music. They circumambulated them seven times to the right, joined their palms, paid reverence, and praised them, saying: “Rare indeed! Rare indeed! The profound domain of the Buddha Tathāgatas is inconceivable. Through the power of their past vows and their skillful means, they have together manifested such extraordinary auspicious signs.” At that time, everyone in the assembly made the vow that all sentient beings might attain such a supreme concentration of the Tathāgatas.
At that time, Mañjuśrī rose from his seat, joined his palms reverently, circumambulated the Buddha seven times, bowed at the Buddha’s feet, and said: “World-Honored One, excellent! Excellent! The power of the Tathāgata’s concentration is inconceivable. Through the power of his original vows and skillful means, he brings sentient beings to accomplishment. I only pray that the World-Honored One will teach us a great and powerful divine incantation, so that in future ages sentient beings of little merit, when beset by illness and affliction, when encountering various calamities arising from the sun, moon, and stars, epidemics, hostile enemies, perilous roads, or various terrors, may have something in which to take refuge and thereby attain peace and security. If those sentient beings either copy this divine incantation themselves or have others copy it, receive, uphold, read, and recite it, and extensively explain it to others, they will constantly receive the mindful protection of the Buddhas. The Buddhas will personally appear before them, causing their wishes to be fulfilled. They will not fall into the evil destinies, nor will they suffer untimely death.”
At that time, the Tathāgatas praised Mañjuśrī, saying: “Excellent! Excellent! It is through our awesome spiritual power that you have come forward to make this request. Out of compassion for sentient beings, so that they may be freed from all kinds of suffering and calamity, we shall teach this divine incantation for them. You should listen carefully and bear it well in mind. We shall now teach it for you. Mañjuśrī, there is a great divine incantation called ‘Vaiḍūrya Radiance of the Tathāgatas’ Power of Concentration.’ If men or women copy it, read and recite it, respectfully make offerings to it, and give rise to great compassion toward all living beings, all that they seek will be fulfilled. The Buddhas will appear before them and grant them mindful protection, causing them to be freed from all obstacles, suffering, and affliction, and in the future they will be born in Buddha lands.”
At that time, the seven Tathāgatas proclaimed the incantation with one voice:
tadyathā ghume ghume inime nihi matimati sapta tathāgata samādhi adhiṣṭhite | atimate pāle pāpaṃ śodhani sarvapāpaṃ nāśaya | budhe buddhottame ume kume buddhakṣetra pariśodhani | dhame nidhame meru meru meruśikhare sarvākālamṛtyu nivāraṇī | buddhe subuddhe buddhādhiṣṭhāna rakṣantu me sarva devā | same asame samana vāharantume sarva buddha bodhisattvā | śame śame praśamantume sarva ity upadrava sarva vavyādhayaḥ sarva sattvānām ca | pūraṇi pūraṇi pārayame sarvāśāya vaiḍūrya pratibhāse sarvapāpaṃ kṣayaṃ kari svāhā
At that time, as the seven Buddhas proclaimed this incantation, radiance shone everywhere, the great earth shook, and various supernormal manifestations appeared simultaneously. When the great assembly saw these events, each person, according to their ability, offered heavenly fragrant flowers, anointing incense, and powdered incense to those Buddhas. All exclaimed, “Excellent!” and circumambulated them seven times to the right.
Those Buddha World-Honored Ones then spoke together: “All of you in this great assembly of humans and devas should understand this in the following way. If there are virtuous men or virtuous women, whether kings, princes, royal consorts, queens, ministers, common people, or others of this kind, who receive and uphold this incantation, read and recite it, hear it, and explain it; who make offerings to the sūtra scroll with exquisite fragrant flowers; who put on new and clean garments, observe the eight-part fasting precepts in a pure place, and constantly give rise to compassion toward all living beings, then by making offerings in this way they will obtain immeasurable merit. If someone has a wish for which they pray, they should make images of these seven Buddhas and, in a pure place, make offerings to them with various fragrant flowers, hanging silk banners, jeweled canopies, excellent food and drink, and various kinds of music. They should also make offerings to the Bodhisattvas and devas. Sitting upright before the Buddha images, they should recite and uphold this incantation, observe the eight-part fasting precepts for seven days, and complete one thousand and eight recitations of the incantation. Those Tathāgatas and Bodhisattvas will then grant that person mindful protection, and the Vajra-Holding Bodhisattva, Śakra, Brahmā, the Four Heavenly Kings, and others will likewise come to embrace and guard that person. All of that person’s five heinous offenses and every karmic obstruction will be extinguished. The person will remain free from illness and enjoy a prolonged lifespan, and will not suffer untimely death or any kind of epidemic. All fears arising from bandits of other lands seeking to invade the realm, quarrels and warfare, disputes and enmities, famine, drought, floods, and the like will likewise be eliminated. People will all give rise to loving-kindness toward one another as though they were parents and children. Whatever wishes they may have, none will fail to be fulfilled.”
At that time, the Vajra-Holding Bodhisattva, Śakra, Brahmā, and the Four Heavenly Kings rose from their seats, joined their palms reverently, bowed at the feet of Śākyamuni Buddha, and said: “World-Honored One, all of us in this great assembly have already heard the supreme merits of the Buddhas’ original vows, and we have personally seen the Buddhas come here out of compassion, enabling us sentient beings to attend upon them and make offerings to them in person. World-Honored One, wherever this sūtra, the names of the seven Buddhas, and the Dharma of the Dhāraṇī circulate and are honored, even if someone merely copies them, through the Buddha’s awesome power we will immediately go to that place and embrace and protect them. We will not allow various sufferings or illnesses to disturb the kings, ministers, people of the cities and villages, men, or women there, but will cause them always to enjoy peace and security, with abundant wealth, food, and drink. By acting in this way, we repay the kindness of the Buddhas. World-Honored One, we now personally make this vow before the Buddha. If virtuous men or women of pure faith recollect us, they should recite this incantation.” They then proclaimed the incantation:
tadyathā aghu maghu taraghu mamaghu khure hā hū he mra mra mra śucure pure svāhā
“If virtuous men or women of pure faith, or kings, princes, ministers, chief counselors, queens, or women of the palace, recite and uphold the names of the seven Buddhas and this divine incantation, read, recite, and copy them, and respectfully make offerings to them, then in this present life they will all be free from illness and enjoy long life. They will remain far removed from all suffering and affliction, will not fall into the three evil destinies, and will attain non-retrogression, continuing until Bodhi. They may be born in whichever of those Buddha lands they wish, will constantly see the Buddhas, attain knowledge of former lives, and fully possess mindfulness, concentration, and Universal Holding, lacking none of these qualities. If they suffer from illnesses such as fevers caused by ghosts, they should write down this incantation and tie it behind the elbow. After the illness has been cured, they should place it in a pure location.”
At that time, the Vajra-Holding Bodhisattva went to where the seven Buddhas were, circumambulated them three times to the right, bowed respectfully to each Buddha in turn, and said: “World-Honored Ones, I only pray that you compassionately grant me your mindful protection. For the benefit of the men and women in future ages who will receive and uphold this sūtra, I wish to proclaim another Dhāraṇī incantation.”
At that time, the seven Buddhas praised the Vajra-Holding, saying: “Excellent! Excellent, Vajra-Holding One! We grant you our protection. You may proclaim this divine incantation in order to protect those in future ages who receive and uphold this sūtra, so that they may be free from all suffering and affliction and so that everything they seek may be fulfilled.”
At that time, the Vajra-Holding Bodhisattva proclaimed the incantation:
namo saptanām samyaksambuddhānām | namo sarva vajradharanām | tadyathā oṃ vajre vajre mahāvajre vajrapāśa dhāraṇi | sama sama samanta apratihata vajre śama śama praśamantu me sarva bhyādhayaḥ | kuru kuru sarva karmāvaraṇa kṣaya samaya manusmara bhagavān vajrapāṇi sarvāśāmme paripūraya svāhā.
“World-Honored Ones, if there are also people who receive and uphold the names of the seven Buddhas, recollect the merits of those Buddhas’ original vows, and also receive and uphold this incantation, read and recite it, and explain it to others, I will cause all their wishes to be fulfilled, with nothing lacking. If someone wishes to see me and inquire concerning wholesome and unwholesome matters, that person should copy this Sūtra, make images of the seven Buddhas, and also make an image of the Vajra-Holding Bodhisattva, placing Buddha relics within each image. Before these images, that person should make offerings in various ways, bow in reverence, and circumambulate them according to the procedure described above. That person should give rise to compassion toward sentient beings, observe the eight-part fasting precepts, bathe and cleanse the body three times each day, and change into fresh garments each time. From the eighth day of the waxing moon until the fifteenth day, that person should recite the incantation one hundred and eight times each day, without allowing the mind to become distracted. I will then personally appear in that person’s dream, speak with that person, and cause whatever is sought to be fulfilled.”
At that time, all the Bodhisattvas in the great assembly said together: “Excellent! Excellent, Vajra-Holding One! This Dhāraṇī is inconceivable. It has indeed been well proclaimed.”
At that time, the seven Tathāgatas said: “We will protect and uphold the divine incantation you have proclaimed, for the sake of benefiting all sentient beings, causing them all to attain happiness and to have the wishes they seek fulfilled. We will not allow this incantation to disappear from the world.”
At that time, the seven Buddhas said to the Bodhisattvas, Śakra, Brahmā, and the Four Heavenly Kings: “We now entrust this divine incantation to you, and we also entrust this sūtra scroll to you. In the final age of the last five hundred years to come, when the True Dharma is on the verge of perishing, you should all protect and uphold this Sūtra. This sūtra possesses great power, can bring abundant benefit to sentient beings, can eliminate various karmic offenses, and can cause all wholesome wishes to be fulfilled. Do not entrust this sūtra to sentient beings of little merit who slander the True Dharma and revile the worthy and holy ones, lest the Dharma perish swiftly.”
At that time, the seven Buddhas, World-Honored Ones of the eastern direction saw that what was to be accomplished in this great assembly had already been accomplished, that the conditions of the sentient beings had been fulfilled, and that they no longer harbored any doubts. They then each returned to their own lands and suddenly disappeared from their respective seats.
At that time, the Venerable Ānanda rose from his seat, bowed at the Buddha’s feet, knelt with his right knee on the ground, joined his palms reverently, and said to the Buddha: “World-Honored One, what should this Sūtra be called, and how should we receive and uphold it?”
The Buddha said to Ānanda: “This Sūtra is called The Supreme Adornments of the Merits of the Original Vows of the Seven Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly Awakened Ones. It is also called The Questions of Mañjuśrī. It is also called The Merits of the Original Vows of the Medicine Master Vaiḍūrya Radiance Tathāgata. It is also called The Vows and Aspirations of the Vajra-Holding Bodhisattva. It is also called The Purification of All Karmic Obstructions. It is also called The Complete Fulfillment of All Wishes. It is also called The Vow of the Twelve Great Generals to Protect and Uphold. You should receive and uphold it under all these names.”
At that time, after the Bhagavān had finished speaking this sūtra, the great Bodhisattvas, the assembly of Śrāvakas, and the entire assembly of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others, having heard the Dharma spoken by the Buddha, rejoiced greatly, accepted it in faith, and respectfully practiced it.
