Shambhala

**Shambala** (शम्भल香巴拉, Shambhala) is the 'Domain' used by Ashoka. It is notable that it is the first ever Domain to exist, transcending time completely.

## Description

### Development

Whilst its not entirely clear when Ashoka made the technique, it is known according to Tatsuryuu after their fight that he "made" the Domain after becoming King of India during his thirties (around 272-268 BC). It is said to be related to his technique, although to what degree is mostly unknown.

### Environment

The environment of Shambala is described below:

*“Now this is my domain…. Or area of creation. It belies my true existence as a Chakravartin. Think of it like a palace. Around the outside perimeter of the lotus is a circular range of lofty, snow-covered mountains.  Between the eight petals of the lotus are eight lower mountain ranges along which flow the rivers of Shambhala. The centre of Shambhala, the seed vessel of the lotus, is surrounded by a pericarp constituting of a lower range of snow mountains.  Within this inner ring of mountains, slightly elevated above the petals of the lotus, sits Kapala, the capital of Shambhala, measuring twelve leagues in breadth. Kapala is occupied with magnificent palaces constructed with precious metals and gems: gold, silver, emeralds, pearls, turquoise, coral, and so forth. Mirrors on the outsides of the palaces blaze with light, and crystal skylights in their ceilings allow the inhabitants to view the entire zodiac and the gods of the sun, moon, and other celestial spheres from around such. The palace… is square and has four doors. Along a coral ledge around the outer walls are dancing goddesses. It is nine stories and is crowned at the top with a banner and a wheel of Dharma with a male and female deer on either side. There are three rings encircling the palace, making it especially beautiful. It also has a moulding of liquid Jambu gold, as well as full and half-hanging ornaments of pearls and diamonds. At the top of the outer walls are hanging pendants of silver and protruding lintels of turquoise. Its windows are of lapis lazuli. The doors and lintels above are of emeralds and sapphires. It has golden awnings and banners, and a roof of jewels and heat-producing crystal, while its floor is of cold-producing crystal. Its pillars and beams are of zebra-stones, corals, pearls, and so-forth. It also has many other priceless treasures such as the inexhaustible treasure vase, the wish-fulfilling cow, the unsown harvest, and the wish-granting tree.” Ashoka explained as he looked at Ryujin peacefully, as he saw that the ruling king of Shambhala sits on a throne made of gold from the Jamba River. “He wears the robe of a Chakravartiraja—a universal king of Dharma—a headdress made of lion’s hair and adorned with images of the five Transcendent Buddhas, and long earrings and bracelets made also of gold from the Jamba River. Both his body and his ornaments emanate blindingly brilliant red and white light. Surrounding the King are his ministers, generals, bodyguards, elephants and their trainers, and warriors. His main queen is the daughter of one of the ninety-six satraps of Shambhala. He has many other queens besides and many sons and daughters. When the next king (not necessarily the oldest son) is expected the unborn the baby emits jewel-like light for a week before its birth, and right after its birth white lotus flowers fall from the sky. On the peaks just north of these palaces are depicted ten thousand images of each of ten bodhisattvas: Bhadrapala, Merusikharadhara, Kshitigarbha, Manjusri, Avalokitahalahala, Ayra Tara, Guhyakadhipati Vajrapani, Devi Kesini, Paramarthasamudgata, and Maitreya, of which are simultaneously illusory and real. South of the main palace is a grove of Sandalwood trees and in the middle of the grove is a huge three-dimensional Kalachakra mandala constructed by the first King of Shambhala of gold, silver, turquoise, coral, and pearl. Nearby are also other mandalas built by later kings of Shambhala for I am the final King of Shambhala. To the east of the Sandalwood Grove is a body of water known as Near Lake and to the west is White Lotus Lake. In both of these lakes gods, nagas, and humans comport themselves on boats made of jewels. Each of the eight petals in the outer part of Shambhala contains 120 million villages.  These 960 million villages are divided into kingdoms numbering ten million villages each, with each kingdom ruled by a strap, or local governor, making a total of ninety-six satraps. The people who live in all these countless cities and counties have great wealth, happiness, and no sickness. The crops of good and everyone passes there with Dharma. As all the kings [satraps] are religious, there is not even a sign of non-virtue or evil in these lands. Even the words “war” and “enmity” are unknown. The happiness and joy can compete with that of the gods .  In addition, all the new products for daily samsaric use which have been manufactured spontaneously without any effort are to be found. The villages of Shambhala are made up mostly of two storey houses of the kind found in India. Men wear white or red cotton robes; women wear white or blue dresses decorated with pleats and various designs. All the people of Shambhala lead wholesome lives, and there is no crime, famine, or disease. These satraps all teach the Kalachakra to their subjects. Most residents of Shambhala achieve Buddhahood.” Ashoka explained very, very calmly as Tatsuryuu found himself unable to do anything but watch, never forgetting why he fought Ashoka the way he did, remembering when he first met him... to a man who was inhuman yet fully human, a walking contradiction. They were surrounded by the Four Great Deva Kings; Sakra; Brahma, master of the Saha World; and incalculable numbers of gods, dragons, yakshas, asuras, gandharvas, kinnaras, mahoragas, and so forth.” Ashoka calmly said as Tatsuryuu tried to expand his own domain, but couldn't.'*

### *Sīla* (Vows)

Unlike every other Domain Expansion that came after, it doesn't use cursed energy in any capacity and instead uses the world at its canvas, similar to Malevolent Shrine in that regard however, because of its unique effect, it is unstoppable as a Domain since it lacks any form of barrier option to escape and can only be escaped if Ashoka wills it. Despite these immense amount of Vows, the "Domain" doesn't act as an amplifier for Ashoka's technique.

The "Domain" has many vows attached to it. Because of this, it is described as the original usage of what would later be called **Revealing One's Hand** (情報開示じょうほのうかいじ), *Jōhō no Kaiji*?) due to the Vow of Silence as 14 other vows attached to the Domain's Palace itself are placed onto the "Domain".

(1) May I be able to release the bondages of beings of the three realms and let them be rid of Lust.

(2) May I open my pure wisdom eyes seeing everything as equal to one another and let all sentient beings be rid of Anger.

(3) May I help all sentient beings reach enlightenment without false views and be rid of Self-Pride.

(4) May I preach the Dharma and let all sentient beings be free from transmigration and be rid of Ignorance.

(5) they vow to develop living beings to maturity, without wearying;

(6) they vow to fully practice all virtues and purify all worlds;

(7) they vow to serve the Enlightened, always engendering honor and respect;

(8) they vow to keep and protect the true teaching, not begrudging their lives;

(9) they vow to observe with wisdom and enter the lands of the Buddhas;

(10) they vow to be of the same essence as all enlightening beings;

(11) they vow to enter the door of realization of thusness and comprehend all things;

(12) they vow that those who see them will develop faith and all be benefited;

(13) they vow to stay in the world forever by spiritual power;

(14) they vow to fulfill the practice of Universal Good, and master the knowledge of all particulars and all ways of liberation

Whilst the amount of Vows within the Domain are unknown, it is known that there are at least 9 more vows attached to the base 14 (once the Vow of Silence is active):

**Vow 1**

May all sentient beings gain happiness and its causes,

**Vow 2**

Be parted from all grief and its causes,

**Vow 3**

Not become parted from the happiness wherein there is no grief,

**Vow 4**

And dwell in the condition of Equanimity.

Besides these, there are the Five Common Vows which are very important:

*(1)* Though sentient beings are countless, we vow to save them.

*(2)* Though sorrows are endless, we vow to cut them off.

*(3)* Though Dharma-gates are numberless, we vow to learn them all.

*(4)* Though Bodhi is boundless, we vow to traverse it.

*(5)* Though Buddha Way is unsurpassable, we vow to accomplish it

Then these are the final 48 vows that are known which are attached to the pre-existing Vow of Silence:

**Vow 1**
Provided I become a Buddha, if in that Buddha-country of mine there should be either hell, or the animal state of existence, or the realm of hungry ghost, then may I not attain the enlightenment.

**Vow 2**
Provided I become a Buddha, if in that country of mine the beings who are born there should fall away (die) into the three evil realms, then may I not attain the enlightenment.

**Vow 3**
Provided I become a Buddha, if in that country of mine the beings who are born there should not all be of the colour of genuine gold, then may I not attain the enlightenment.

**Vow 4**
Provided I become a Buddha, if in that Buddha-country of mine the beings who are born there should not all be of one appearance without the difference of noble looking or ugly lineaments, then may I not attain the enlightenment.

**Vow 5**
Provided I become a Buddha, if in that Buddha-country of mine the beings who are born there should not be possessed of the supernormal knowledge of recollecting the previous lives of themselves (Purvanivasana i.e. knowledge of all reincarnations), and knowing the events of evolution of hundred thousand nayuta years of kalpas, then may I not attain the enlightenment.

**Vow 6**
Provided I become a Buddha, if in that country of mine the beings who are born there should not be possessed of the Divine-eye (Divyatchakchus) which can see a hundred thousand nayuta of Buddha-countries, then may I not attain the enlightenment.

**Vow 7**
Provided I become a Buddha, if the beings of that country of mine should not be possessed of the Divine-ear (Divyassrotra) which to be able to hear the preachings of a hundred thousand kotis of nayuta of Buddhas, and to a faithful observance, then may I not attain the enlightenment.

**Vow 8**
Provided I become a Buddha, if the beings of that country of mine should not all possessed the Intuitive-mind (Paratchittadjna) knowing the thoughts of all beings of a hundred thousand kotis of nayuta of Buddha-countries, then may I not attain the enlightenment.

**Vow 9**
Provided I become a Buddha, if the beings of that country of mine should not all possessed of the Heavenly-step (Riddisakchatkriya) which can in the shortest moment of one thought travelling over a hundred thousand kotis of nayuta of Buddha-countries, then may I not attain the enlightenment.

**Vow 10**
Provided I become a Buddha, if the beings of that country of mine should have arise in their minds the idea of selfishness and covetous thoughts, even with regard to their own bodies, then may I not attain the enlightenment.

**Vow 11**
Provided I become a Buddha, if the beings of that country of mine should not all be firmly abiding in a concentrated state of meditation and equanimity (Samadhi) till they have reached Nirvana, then may I not attain the enlightenment.

**Vow 12**
Provided I become a Buddha, if my light should be limited in measurement so that it could not illuminate a hundred thousand nayuta of kotis of Buddha-countries, then may I not attain the enlightenment.

**Vow 13**
Provided I become a Buddha, if the measure of my life should be limited, even by counting a hundred thousand nayuta of kotis of Kalpas, then may I not attain the enlightenment.

**Vow 14**
Provided I become a Buddha, if any being should be able to count innumerable pupils belonging to me in that country of mine, even if all the beings of those three million worlds and the whole triple chiliocosm, who after having become Pratyeka-Buddhas, count and continue to do so for a period of a hundred thousand nayuta of kotis of Kalpas, could know the balance, then may I not attain the enlightenment.

**Vow 15**
Provided I become a Buddha, the life of the beings in that country of mine should be eternal, excepting by their own free will whenever they choose to pass away from life, otherwise may I not attain the enlightenment.

**Vow 16**
Provided I become a Buddha, there should be no evil or sinful existence in that country of mine, even its very name is unknown. Otherwise may I not attain the enlightenment.

**Vow 17**
Provided I become a Buddha, if the innumerable Buddhas of the worlds of ten quarters do not glorify my name, then may I not attain the enlightenment.

**Vow 18**
Provided I become a Buddha, if the beings of the ten quarters who after having heard my name, and thus awakened their highest faith and aspiration of re-birth in that country of mine, even they have recollected such a thought for ten times only, they are destinated to be born there, with the exception of those who have committed the five deadly sins (Anantarya), and who have blasphemed the orthodox Law (Dharma), otherwise may I not attain the enlightenment.

**Vow 19**
Provided I become a Buddha, if the beings of ten quarters who have directed their thoughts towards the Bodhi and cultivated their stock of various merits with a fervent craving for re-birth in that country of mine, if at the moment of death, should I not appear with an assembly of retinue before them, then may I not attain the enlightenment.

**Vow 20**
Provided I become a Buddha, if the beings of ten quarters, after having heard my name always longing for that country of mine and cultivating various essential merits for the purpose of realizing their earnest wish to be born in my country, should their fulfillment be failed, then may I not attain the enlightenment.

**Vow 21**
Provided I become a Buddha, if the beings of that country of mine should not all be endowed with the glorious body perfected with the thirty-two attributes (Laksanani) of a great being, then may I not attain the enlightenment.

**Vow 22**
Provided I become a Buddha, the Bodhisattvas who come to be born in that country of mine are to be bound to that one birth only, then to become Buddha-elect (Ekajatipratibuddhas), with the exception of those who by their own free will remain in the stage of Bodhisattva-hood for the sake of delivering various beings, wearing the armour of vows to travel to all worlds, performing their Boddhisattva-duties and accumulating their stock of merit, who wish to serve the Buddhas of ten quarters, and convert the various beings in number like grains of sand of the River Ganges to the highest perfect knowledge, whose activities have surpassed the stage of ordinary beings, and who practise the universal virtue of Samantabhadra, otherwise may I not attain the enlightenment.

**Vow 23**
Provided I become a Buddha, if those Bodhisattvas in that country of mine, through the Grace of the Buddha should not be able to serve all the Buddhas throughout the countless nayuta of Buddha-worlds within a moment as short as a length of time of refreshment, then may I not attain the enlightenment.

**Vow 24**
Provided I become a Buddha, if those Bodhisattva in that country of mine who wish their stock of merit to produce any appliance to be used before the Buddhas, should such things not appear for them to their satisfaction, then may I not attain the enlightenment.

**Vow 25**
Provided I become a Buddha, if those Bodhisattvas in that country of mine should not be able to preach the law of wisdom in completion, then may I not attain the enlightenment.

**Vow 26**
Provided I become a Buddha, those Bodhisattva of that country of mine should not all be in possession of a golden body as strong as the diamond of Narayana, then may I not attain the enlightenment.

**Vow 27**
Provided I become a Buddha, the heavenly beings and the various properties produced in that country of mine should all be of supreme beauty and in boundless quantity, and in the infinity of various forms. If any being therein who even possessed the divine-eye is able to perceive the appellations and quantity of such beauties, then may I not attain the enlightenment.

**Vow 28**
Provided I become a Buddha, if any Bodhisattva of that country of mine who possesses even the least stock of merit, should not perceive the boundless shining beauty of the Bodhi-trees of my sanctuary, their height being at least four millions of miles, then may I not attain enlightenment.

**Vow 29**
Provided I become a Buddha, if any Bodhisattva of that country of mine should not all possess the wisdom of eloquent oration after having read, recited, and observed the Dharma of the sutras, then may I not attain the enlightenment.

**Vow 30**
Provided I become a Buddha, if any Bodhisattvas of that country of mine, have their wisdom of oration limited, then may I not attain the enlightenment.

**Vow 31**
When I have obtained the Buddhahood, if that country of mine should not be limpid and brilliant as to reflect the miniatures of the innumerable, inconceivable and boundless Buddha-worlds of ten quarters as one's face is seen in a bright mirror, then may I not attain the enlightenment.

**Vow 32**
If after I have obtained the Buddhahood, in that country of mine, there should be magnificent palaces towering up from the ground to the void, also the lakes, winding streams, blossoming trees, and all other properties which are compounded of various jewels and thousands of kinds of perfumes, minutely embellished in the most wondrous state surpassing all heavenly and human worlds. The scent of the perfumes should thoroughly pervade the worlds of ten quarters, whereof the Bodhisattvas, having smelt them thereby directed their minds to Bodhi; otherwise may I not attain the enlightenment.

**Vow 33**
When I obtain the Buddhahood, any being of the boundless and inconceivable Buddha-worlds of the ten quarters whose body if be touched by the rays of my splendour should not make his body and mind gentle and peaceful, in such a state that he is far more sublime than the gods and men, then may I not attain the enlightenment.

**Vow 34**
When I obtain the Buddhahood, if the beings of boundless and inconceivable Buddha-worlds should not attain the "Endurance of Nirvanic Life" (Ajatah sarvadharmah) of Bodhisattva, and the deep knowledge of "Adharanamudro" (or Dharani?) after having heard my name, then may I not attain the enlightenment.

**Vow 35**
When I obtain the Buddhahood, women of boundless and inconceivable Buddha-worlds of the ten quarters after having heard my name thereby awakened in faith and joyful aspiration, and turning their minds towards Bodhi, therefore dislike their own female lives, when they be born again, in their next life should not be incarnated into a masculine body, then may I not attain the enlightenment.

**Vow 36**
When I obtain the Buddhahood, the Bodhisattvas of boundless and inconceivable Buddha-worlds of the ten quarters after having heard my name, after their death (in their next life) will still continue their Bodhisattva-duty till they have obtained the Buddhahood, otherwise may I not attain the enlightenment.

**Vow 37**
When I obtain the Buddhahood, the heavenly beings of boundless and inconceivable Buddha-worlds of the ten quarters, having heard my name, should not worship me with prostrate reverence, and joyfully and faithfully perform their Bodhisattva-duty, and be honoured by gods and men, then may I not attain the enlightenment.

**Vow 38**
When I obtain the Buddhahood, the heavenly beings of that country of mine, should they desire a garment will be able to perceive themselves, as quick as thought, covered by apparitionally produced costumes, excellent to their satisfaction, worthy to be praised by the Buddha, without the work of sewing, washing, dying, etc. Otherwise may I not attain enlightenment.

**Vow 39**
When I attain the Buddhahood, if the heavenly beings of that country of mine should not be enjoying happiness as great as that that of the holy bhikkhus,(Asravakchava the finality of the stream of passions) then may I not attain the enlightenment.

**Vow 40**
When I attain the Buddhahood, if the Bodhisattvas of that country of mine wish to see the boundless, holy, pure Buddha-worlds of the ten quarters, they will at once behold them from the jewel-trees as though one's face were being reflected in a highly burnished, brilliant mirror, otherwise may I not attain the enlightenment.

**Vow 41**
When I attain the Buddhahood, if the Bodhisattvas of other worlds after having heard my name, should suffer from any diminution in the functional powers and not be endowed with all sense-organs in completion before reaching the Buddhahood, then may I not attain the enlightenment.

**Vow 42**
When I obtain the Buddhahood, if the Bodhisattvas hearing my name from other Buddha-countries, should not all attain the pure Samadhi of emancipation (Suvibhaktavati) from which they could serve innumerable and inconceivable number of Buddhas, Tathagatas, by a moment of thought; and if that Samadhi of theirs should come to an end meanwhile, then may I not attain enlightenment.

**Vow 43**
If after I have obtained the Buddhahood, that any Bodhisattva of other countries having heard my name, will be incarnated as a member of a noble family (if he so desires) when he dies, otherwise may I not attain enlightenment.

**Vow 44**
When I obtain the Buddhahood, the Bodhisattvas of other countries having heard my name will all obtain a combination of full virtues and joyfully perform their Bodhisattva-duty, otherwise may I not attain enlightenment.

**Vow 45**
When I have obtain the Buddhahood, the Bodhisattvas of other countries having heard my name, all will attain the "Samantanugata"(the thoroughly and equal Samadhi in a fixed state of meditation) through that Samadhi they will see innumerable and inconceivable Buddhas constantly till they have obtained the Buddhahood, otherwise may I for-bear from obtaining enlightenment.

**Vow 46**
When I obtain the Buddhahood, the Bodhisattvas of that country of mine should be able to hear the preachings of the Dharma whenever they desire (the voices of teaching will present themselves naturally to their ears), otherwise may I refrain from attaining enlightenment.

**Vow 47**
When I have obtain the Buddhahood, if the Bodhisattvas of other countries after having heard my name should not immediately reach the state of Avaivartika (i.e. not turning back from Bodhi), then I would refrain from attaining enlightenment.

**Vow 48**
When I have obtained the Buddhahood, if the Bodhisattvas of other countries having heard my name should not reach the first, second and third degrees of Dharma-endurance immediately or should turn back from the Law of Buddhas, then I would refrain from attaining enlightenment.

### Effects

 "*Shambhala is the Land of Silence hence why you will not speak as long as I will.*"

— Ashoka

The "innate effect" of his "Domain" is not entirely known, however shortly after activation, where a vow, (which is unrelated to a Binding Vow), called a *sīla a tuṇhībhāva* (a Vow of silence) occurs and when he activates it, the opponent listens to him speak about whatever subject he wills, as he can do whatever he wants within the Domain. In addition, he can also use his other techniques such as Narakan Knives to damage Ryujin during their fight and as seen when Tatsuryuu tried to activate his domain to clash in a tug-of-war: *"Attempting to clash with Shambhala could, perhaps, be fruitless in this endeavour of thy doing.” Ashoka said to him calmly as his fingers curled, leaving a similar form to that of the Vayu Mudra as his fingers hid themselves atop this curled hand that resembled a small O... as the infinite void of thy Mushoyusho was nothing more than a speck of the smallest Paramanu (smallest atom) within Shambhala. “Your domain… your creation is naught but an atom in comparison to this" He explained to Tatsuryuu'"*. Furthermore, he declared to Tatsuryuu and Dhruv that: *“Even if you did damage the throne, you would never be able to truly break the Shambhala. The palace can be destroyed and it will remain… killing me will still allow it to remain, for even if you destroy everything here in its entirety and infinitude… it will remain. It is an eternal kingdom and mine power, statistics and all the like will adapt and activate infinitely [forevermore]. Even if every Mandala existed… it could not register an atom’s weight in Shambhala"*.

Given everything, it is also the origin of Domain Amplification due to its innate effect and abilities, fully amplifying Ashoka's physical, mental and spiritual abilities (whilst this amplification is also based on Ashoka's will) and nullifying its opponents'. In addition, because of this, any domains used within immediately shut down, as seen with Tatsuryuu's attempted usage of his Domain.

Also according to Tatsuryuu, all six realms that Ashoka has access to exist there, but where they exist is unknown.

## Evolutions

Despite all of this, it has 2 "evolved" stages however they do not refer to evolution in the general sense, instead referring to the dissolution of the old and the coming of the new (referring to Kālā, meaning time).

### Shambhala a Nirvana (Shambhala of Nirvana)

 "*Ryujin began noticing the very essence, conceptualisation and understanding of Shambhala peeling away slowly, revealing a realm that was the exact same in shape, form and the like but was also not.*"

— Ashoka
This is the "first evolution" of the Domain which strips away the "domain" by turning the entirety of it into fabric, peeling it away as Shambhala then returns to its previous form but also has evolved itself.

(शम्भला अ निर्वाण 香巴拉的涅槃, Shambhala a Nirvana; Pali for Kingdom of Blowing Out)

Brahma Mudra: *The mudra or hand sign used to activate the technique.*

By clenching his fists together sideways, Ashoka can remove the very essence, conceptualisation and understanding of Shambhala, peeling it away slowly, revealing a realm that was the exact same in shape, form and the like but was also not. Its effects are unknown however Ashoka did mention that instant Buddhahood was the main aim for Shambhala, meaning it likely gave knowledge to its targets, similar to but much higher than Unlimited Void, destroying the target's soul, brain and body as a result.

### Shambhala ka Moksha-Videhamukti (Shambhala of Moksha)

This is the "second evolution" of the Domain where Ashoka forces the entire Domain to relieve itself; allowing a white light to devour it as it was used during Ashoka's fight against Ryujin to end the fight there and then.

(चक्रवर्ती की सच्ची कला - शम्बाला: राजा का अंतिम जन्मチャクラヴァルティンの真の芸術 - シャンバラ：王の最後の誕生, Sacca Rājatantra a Cakkavatti - Śambhala: Antima Jāti A Rāja, Pali and Sanskrit for True Art of the Chakravartin) - Shambala: Final Birth of the King is the "second part" of the "Domain", which is heavily implied to be related to his actual technique.

"Sacca Rājatantra a Cakkavatti - Śambhala: Antima Jāti A Rāja (True Art of the Chakravartin - Shambala: Final Birth of the King)!” Ashoka then said, doing the Dharma Wheel Mudra, as he holds his left hand before his chest with an open palm. His right hand holds a lotus. On top of the lotus is a vase, summoning a huge thousand-petaled lotus, sitting atop it and is adorned with jewels on the left and right sides of his body. His appearance is that of a magnificent buddha, as he held the mudra before his chest with his thumb, index finger and little finger extending straight up while the middle finger and ring finger are bent downward. His left hand is placed on top of his knee as he formed a circle with his thumb and index finger of his left hand, extending the middle, ring and little fingers upwards as his three fingers then pointed away from him, as he then redid so, allowing his right and left hand to have space."

What it does is not fully known, however Ashoka revealed to Ryujin during their battle that it would reveal the kingdom of Shambhala that was not hidden by illusion, which ended up killing his opponent due to its effect of destroying the soul of the target, forcibly devouring them in a white light, liberating them from the world.

## Trivia

* In Tibetan Buddhist tradition, Shambhala (Sanskrit: शम्भल *Śambhala*, also spelled *Shambala* or *Shamballa*; Tibetan: བདེ་འབྱུང, Wylie: *Bde'byung*; Chinese: 香巴拉; pinyin: *Xiāngbālā*) is a spiritual kingdom which is home to people of the Kalachakra, of which would include Chakravartin, including Ashoka and Maitreya, the final Buddha of this time period who will come 5 billion years into the future, returning Dharma back to its people as they "sail from it" like a raft with it being an actual place in real life, hence why it doesn't obey any laws of Domain Expansion within the Jujutsu Kaisen universe (along with its only user being real).
* The Domain's "evolutions" hint strongly as to what Ashoka's true technique is.

Regarding the vows:

* The first 14 vows come from the Flower Fruit Scripture or Buddhāvataṃsaka-nāma-mahā­vaipulya-sūtra (or just shortened to the Avataṃsaka Sūtra), a scripture from Mahāyāna Buddhism and its sutras.
* The next 4 vows come from the Four Boundless Vows, a prayer found in Tibetan Buddhism.
* The final 5 are the Bodhisattva vows, prayers that people do when they intend to become Bodhisattva and save as many people as possible.
* The final 48 are from Amidabutsu, the Celestial Buddha of Life and Light in Pure Land Buddhism, a part of Tibetan Buddhism.