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The Adamantine Pinnacle Sutra

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The Adamantine Pinnacle Sutra
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BDK English Tripitaka 2911,30-11

TWO ESOTERIC SUTRAS

The Adamantine Pinnacle Sutra The Susiddhikara Sutra

Translated from the Chinese (Taisho Volume 18,Numbers 865,893)

by

Rolf W. Giebel

Numata Center for Buddhist Translation and Research

2001

© 2001 by Bukkyo Dendo Ky5kai and Numata Center for Buddhist Translation and Research

 

 

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher.

First Printing, 2001 ISBN: 1-886439-15-X Library of Congress Catalog Card Number: 2001088183

Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the par­ticular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha’s Great Demise over twenty-five hun­dred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the trans­lations available to the many English-speaking people who have never had the opportunity to learn about the Buddha,s teachings.

Of course, it would be impossible to translate all of the Buddha’s eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodi­gious Taisho edition of the Chinese Buddhist canon selected for in> elusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monu­mental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

Numata Yehan Founder of the English Tripitaka Project


In January 1982,Dr. Numata Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taisho edi­tion of the Chinese Tripitaka (Buddhist canon) into the English lan­guage. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripitaka was officially convened.

The initial Committee consisted of the following members: (late) Hanayama Shoyu (Chairperson), BandO Shojun, Ishigami Zenn5, Kamata Shigeo,Kanaoka Shiiyti, Mayeda Sengaku, Nara Yasuaki, Sayeki Shinko, (late) Shioiri Ryotatsu, Tamaru Noriyoshi, (late) Tamura Kwansei, Uryuzu Ryushin, and Yuyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi, Watanabe Shogo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Com­mittee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the


Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind that are indis­pensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text.

To my great regret, however, Dr. Numata passed away on May 5,1994,at the age of ninety-seven, entrusting his son, Mr. Numata Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor Hanayama Sh5yu, on June 16,1995,at the age of sixty- three. After these severe blows, the Committee elected me, Vice President of Musashino Women’s College, to be the Chair in Octo­ber 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide.

The present members of the Committee are Mayeda Sengaku (Chairperson), Bando ShSjun, Ishigami Zenno, Ichishima Shoshin, Kamata Shigeo,Kanaoka Shuyu, Nara Yasuaki,Tamaru Noriyoshi, Uryuzu Ryushin, Yu yam a Akira, Kenneth K. Tanaka, Watanabe Shogo; and assistant member Yonezawa Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984,in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripitaka First Series. In December 1991,the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairper­son. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997,Dr. Kenneth K. Inada became Chair and served in that capacity until August 1999. The current Chair, Dr. Francis

  1. Cook, has been continuing the work since October 1999. All of the remaining texts will be published under the supervision of this Com­mittee, in close cooperation with the Editorial Committee in Tokyo.

Mayeda Sengaku Chairperson Editorial Committee of the BDK English Tripitaka


The Publication Committee shares with the Editorial Committee the responsibility of realizing the vision of Dr. Yehan Numata, founder of Bukkyo Dendo Kyokai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha5s teach­ing better known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts com­piled in the Taisho Shinshu Daizdkyo, published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of staff members of the Publication Com­mittee are Diane Ames, Marianne Dresser, Eisho Nasu,Koh Nishiike, and Reverend Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation and Research, Berkeley, California. The Publication Committee is headquartered at the Numata Center and, working in close cooperation with the Editorial Committee, is respon­sible for the usual tasks associated with preparing translations for publication.

In October 1999,I became the third chairperson of the Publication Committee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha, teaching through the publication of excellent transla­tions of the thousands of texts that make up the Buddhist canon.

Francis H. Cook Chairperson Publication Committee


Contents

A Message on the Publication of the English Tripitaka

Numata Yehan Editorial Foreword Mayeda Sengaku

Publisher’s Foreword                                            Francis H. Cook


 

 

Two Esoteric Sutras

The Adamantine Pinnacle Sutra Contents

Translator’s Introduction

The Adamantine Pinnacle Sutra

Notes

Bibliography

The Susiddhikara Sutra Contents

Translator’s Introduction The Susiddhikara Sutra Notes

Bibliography

Glossary

Index


 

A List of the Volumes of the BDK English Tripitaka (First Series)


THE ADAMANTINE PINNACLE SUTRA

Translated from the Chinese of Amoghavajra (Taisho Volume 18,Number 865)

by

Rolf W. Giebel

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Contents


 

 

Translator’s Introduction

The Adamantine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle,

Being the Scripture of the Great King of Teachings                              17

Fascicle One: Extended Rules for the Great Mandala “Adamantine Realm” (I)

General Introduction                                                                              19

Supplementary Introduction: Own-Nature of Mahavairocana                 20

  1. Samadhi of the First Yoga (Adiyoga-nama-samadhi) 23
  2. Samadhi of the Supreme King of the Manila

{Mandalarajagri-nama-samadhi)                                                       26

Fascicle Two: Extended Rules for the Great Mandala [“Adamantine Realm”] (II)

  1. Samadhi of the Supreme King of the Mandala

(continued)                                                                                          47

  1. Samadhi of the Supreme King of Action

{Karmarajagrl-ndma-samadhi)                                                          64

  1. Initiation Rites                                                                                   65
  2. Eulogy of One Hundred and Eight Names                                        65
  3. Exposition of the Great Mandala                                                       68
  4. Teacher’s Rites in the Mandala                                                        70

Fascicle Three: Extended Rules for the Great Mandala

[“Adamantine Realm,,] (III)

  1. Initiation Rites (continued)                                                              73
  2. Initiation of the Disciple                                                                    73
  3. Knowledge for Achieving Success (Siddhi)                                       79
  4. Four Varieties of S^ic^i-Knowledge                                                  79
  5. Secret Practices                                                                                 83
  6. Four Varieties of Seal-Knowledge                                                     84
  7. Knowledge of the Great Seals                                                           84
    1. Knowledge of the Samaya Seals                                                     88
    2. Knowledge of the Dharma Seals                                                     92
    3. Knowledge of the Karma Seals                                                       94
    4. Miscellaneous Rules                                                                         97


Notes                                                                                                             103

Bibliography                                                                                                   107

Translator’s Introduction

This volume contains two of the three most important scriptures in the Esoteric or Tantric Buddhism of East Asia (the third being the Vairocanabhisambodhi-sutra, which is to appear as a separate vol­ume in this series). Chronologically speaking, the Susiddhikara Sutra probably antedates what has here for convenience’ sake been called the Adamantine Pinnacle Sutra, but because of the latters great importance it has been placed first. The rest of this introduc­tion deals specifically with the Adamantine Pinnacle Sutra, while the Susiddhikara Sutra is dealt with in a separate introduction immediately preceding the translation itself (page 113).

The Text

The text with the unwieldy title translated here as The Adaman­tine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle,  Being the Scripture of the Great King of Teachings represents the Chinese translation by Amoghavajra (705-774) of the Buddhist Tantric scripture known in Sanskrit as the Sarvatathagatatattvasamgraha (Compendium of the Truth of All the Tathagatas). This Sarvatathagata- tattvasarngraha belongs to that division of Buddhist Tantric scrip­tures designated in India and Tibet as the “Yoga Tantras,,, corresponding to the third category of what was to become the standard fourfold classification of Buddhist tantras, and the Sarva­tathagatatattvasamgraha represents the basic text of this category. In Sino-Japanese traditions, on the other hand, this same work is regarded as one of the two (or three) basic texts of Esoteric

Buddhism, standing on a par with the Vairocanabhisambodhi- sutra, and it is more commonly known by its abbreviated title of Chin-kang•ting ching (Japanese: Kong6chd-gyd[/-kyd] = Vajra- sekhara-sutra: Adamantine Pinnacle Sutra). Thus, in spite of these differences in classification, deriving to a large extent from histori­cal circumstances, it should be evident that considerable importance has been and still is attached to this work in both the Indo-Tibetan and Sino-Japanese traditions of Buddhist Esotericism, and it may be stated without undue exaggeration that it is one of the most important works in the entire corpus of Buddhist Tantric literature.

In the case of such an important text as this it is indeed fortu­nate that we have available to us a variety of source materials from which to work: in addition to Amoghavajra, Chinese translation there are also extant the original Sanskrit text, available in sev­eral editions (see Bibliography, page 107); a Tibetan translation by SraddhSkaravarma and Rin-chen bzang-po dating from the early eleventh century (Peking No. 112); and two further Chinese trans­lations, one in four fascicles and translated ca. 723 by Amoghavajra's teacher Vajrabodhi (Taisho No. 866; originally in six fascicles), and the other in thirty fascicles completed in 1015 by Danapala (Taisho No. 882),as well as a wealth of ancillary texts and exegetical works.

The Sanskrit original, of which the Tibetan translation and the Chinese translation by Danapala are reasonably faithful renditions, consists of four major sections followed by what is termed in the commentarial literature as the Uttara-tantra (Continuation Tantra) and Uttarottara-tantra (Continuation of the Continuation Tantra). Judging from the fact that there exist Tibetan translations of San­skrit commentaries on the Sarvatathagatatattvasamgraha by Sakyamitra (Peking No. 3326) and Anandagarbha (Peking No. 3333),as well as an introduction to the Yoga Tantras by Buddha- guhya containing quotations from the same (Peking No. 3324),it is to be surmised that since these three scholar-monks were active in the eighth century, the final codification of the Sanskrit Sarva­tathagatatattvasamgraha in a form close to that extant today had


also been completed around the end of the eighth century, probably in southern India.

Amoghavajra5s translation was completed ca. 754 on the basis of a text that he himself had brought back to China from Ceylon (present-day Sri Lanka) or southern India, and which he else­where declares to represent only the first assembly of a vast work consisting of eighteen assemblies, and although his translation corresponds to only the first chapter of the first section of the Sanskrit version, it tallies very closely with the corresponding portion of the Sanskrit text, the Tibetan translation, and Dana- pala's Chinese translation. It is clear from Amoghavajra’s own testimony that his Sanskrit text consisted of the four major sec­tions mentioned above, and so it would seem that although he had in his possession a Sanskrit original similar to that extant today (with the possible exception of the final Uttara-tantra and Uttarot- tara-tantra), he was able to complete a translation of only the first chapter of the first section. The translation by Vajrabodhi, on the other hand, although purporting to present the essentials of a larger text consisting of one hundred thousand verses, would in fact appear to be a translation (perhaps abridged) of a text cor­responding to the first section of the Sarvatathagatatattva- samgraha and representing a stage of development slightly different from that of the text used by Amoghavajra.

It has been necessary to dwell at some length on the textual aspects of the Sarvatathagatatattvasamgraha in order to clarify the position occupied by Amoghavajra^ translation within this body of Buddhist Tantric literature. In passing, it might be noted that Amoghavajra, one of the most prolific of all translators involved in the transmission of Buddhism to China and arguably the most im­portant figure in the history of Chinese Esoteric Buddhism, trans­lated and composed many other works related to the traditions of the Sarvatathagatatattvasamgraha.

There exist Japanese word-for-word commentaries on Amoghavajra, translation of the Sarvatathagatatattvasamgraha by Ennin (794-864) of the Tendai sect {Kongocho-daikyoo-kyo sho,


seven fascicles; Taisho No. 2223) and Donjaku (1674-1742) of the Shingon sect (Kongocho-daikydd-kyo shiki,nineteen fascicles; Taisho No. 2225),but the former covers only the first two fascicles of Amoghavajra,s translation, passing over the third fascicle on the grounds that its contents are not to be divulged to the uninitiated. A representative, although not very reliable, Japanese rendition in the pseudoclassical kundoku style may be found in the Kokuyaku Issaikyd series (“Mikky5-bu” 2),and there is also a modern Japa­nese commentary by Nasu Seirytl (1976).

Contents

It has already been pointed out that Amoghavajra’s translation of the Sarvatathagatatattvasamgraha represents a translation of only the first chapter (“Vajradh tumah mai^dalavidhivistara”: Extended Rules for the Great Mandala “Adamantine Realm”)of the first sec­tion (Sarvatathagatamahdydnabhisamaya: Realization of the Great Vehicle of All the Tathagatas; more commonly known as *Vajra- dhatu-khanda: “Adamantine Realm” Section) of this voluminous work. However, it is this first chapter that may be considered piv­otal to the work as a whole, and so it is by no means unnatural that Amoghavajra should have terminated his translation where he did. Let us now consider briefly the contents of this portion of the Sarva­tathagatatattvasamgraha as translated by Amoghavajra.

But first a word about the title. I have for the sake of conve­nience translated the title of Amoghavajra’s translation (Chin-kang- ting i-cKieh ju-lai chen-shih she ta-cKeng hsien-cheng ta-chiao-wang ching) as if it were a single, integrated title. It is, however, equally possible that it is a composite title analyzable into a number of units. It will be recalled that Amoghavajra states elsewhere that the text on which he based his translation corresponds to only the first assembly of a vast work consisting of eighteen assemblies (and one hundred thousand verses). These eighteen assemblies (some of which have been identified with other extant works) he refers to collectively as the Chin-kang-ting ching (*Vajrasekhara- sutra: Adamantine Pinnacle Scripture; Vajrasekhara[-mahaguhya- yogatantra] also happens to be the name of an explanatory tantra of the Sarvatathagatatattvasamgraha [Peking No. 113]). The first assembly, on the other hand,he calls I-chHeh ju-lai chen-shih she (chiao-wang) (Compendium of the Truth of All the Tathagatas [King of Teachings]), which clearly corresponds to the Sanskrit title Sarva­tathagatatattvasamgraha and is also present in the Chinese title of our text. This being the case, ta-cKeng hsien-cheng (mahayana- bhisamaya) may represent an abridgement of the title of the first section of the Sanskrit text (Sarvatathagatamahaydndbhisamaya), with ta-chiao-wang (“great king of teachings”) corresponding to mahakalparaja found appended to the titles of each of the four major sections. To sum up, the title of our text may be broken up into three principal units: (1) “Adamantine Pinnacle” (= generic title), (2) “Compendium of the Truth of All the Tathagatasw (= specific title), and (3) “Realization of the Great Vehicle” (= abridged sec­tion title). It will be further noted that the same chapter title (tal­lying with the title of the first chapter of the Sanskrit text) is to be found at the head of each of the three fascicles of Amoghavajra?s translation. This could possibly suggest that Amoghavajra may indeed have perhaps intended to translate further chapters of this work.

Let us now move on to the actual contents of the text. The In­troduction may be divided into two parts: a general introduction in the conventional format of Buddhist scriptures that sets the scene, as it were; and a supplementary introduction that describes the nature of Mahavairocana, equatable with the Dharma-body (dharma-kaya), first primarily from the perspective of his aspect as the essence of the Sixteen Bodhisattvas in the Dharma, Great, and Samaya Mandalas, and then in his capacity as the essence of the Dharma-realm (dharma-dhatu).

The Introduction is followed by the main body of the text itself, beginning with a description of three samadhis characteristic of the Yoga Tantras. The first of these presents an account of the five-stage process (pancakarabhisambodhikrama) whereby the Bodhisattva Sarvarthasiddhi attains enlightenment. The name Sarvarthasiddhi is obviously a play on Siddhartha, Sakyamuni^ name prior to his enlightenment, and so the process of enlightenment described here may be regarded as a recasting in Tantric terms of SakyamuniJs own enlightenment. The second samadhi, in which the stage has now shifted from our world of JambHdvIpa to the summit of Mount Sumeru, accounts for a full one-half of Amoghavajra, s transla­tion and it describes the process whereby the thirty-seven dei­ties (except the Five Tathagatas) constituting the nucleus of the different maxi4alas appearing in the Sarvatathagatatattvasamgraha are generated. The Sarvatathagatatattvasamgraha and Yoga Tantras in general have traditionally been defined as attaching prime importance to “inner yoga” or meditation rather than to “outer ac­tion” or ritual, and the process of generation described here may be considered indicative of this characteristic. The third samadhi, described only in brief, deals with the empowerment of the as­sembly of deities and, according to Anandagarbha,s commentary, the above three samadhis explain “the means for attaining [the state of] Vairocana and Mahavairocana.”

Next follows an exposition of the rites of initiation, begin­ning with an invocation of Vairocana in which he is extolled with the so-called “one hundred and eight names” and entreated to expound the Great Mandala (maha-mandala) and the rites asso­ciated therewith. The Great Mandala (here a taxonomical desig­nation representing one of the six types of mandalas found in the Sarvatathagatatattvasamgraha), called “Adamantine Realm” (Vajradhatu), is then described, although in somewhat abbreviated terms. Next follows a description of the rites to be performed by the teacher in the mandala and the manner in which he is to initiate the disciple.

Having been initiated, the disciple is taught how to obtain vari­ous types of “success” (siddhi),after which he is initiated into the four varieties of “seal-knowledge” (mudrd'jfidna) essential for performing the rituals associated with the Great Mandala “Adamantine Realm,,, and instructed in the benefits accruing from the individual seals. The four types of seals described here are: (1) “great seals” (mahamudrd), corresponding to the images of the deities as they are visu­alized in their physical form (and represented in the Great Mai^ala); (2) (csamaya seals” {samaya-mudra), that is, seals in the sense of hand gestures and considered to represent both a “coming together” (samaya) of the deity and practitioner and the respective “pledges” (samaya) of the individual deities; (3) “dharma seals” (dharma- mudra), expressed in the form of incantatory formulae {mantra) or seed-syllables (bija) and representing the verbal counterparts of the deities; and (4) “karma seals” (karma-mudra), which symbolize the activities characteristic of each deity. The descriptions of these seals are very succinct, and they were obviously intended to be supplemented by direct verbal instruction.

The final section consists of some miscellaneous rules. The con­clusion to our text may seem rather abrupt, but this is because, as has already been pointed out, the Sanskrit text upon which Amogha­vajra is thought to have based his translation does not in fact end at this point but continues on to the second chapter (“Vajraguhya- vajramai^alavidhivistara”: Extended Rules for the Adamantine Mandala “Adamantine Secret”).

Such is the basic content of our text. In view of the nature of this work, however, reference to the commentarial literature, espe­cially in regard to passages dealing with ritual matters, is indis­pensable. But the aim of the present translation is not to provide a detailed commentary on the text, and any attempt to do so would go well beyond the scope of this translation series. Therefore, the notes have been kept to a bare minimum, but full use has been made of bracketed interpolations to assist the reader’s understand­ing. It may thus be helpful to bring this summary to a close with a brief word on the mandala.

A total of twenty-eight mandalas are described in the Sarva­tathagatatattvasamgraha, but underlying them all is the Great Man­dala “Adamantine Realm” (Vajradhatu-maha-mandala), consisting of thirty-seven deities and described in the first chapter translated


 


 

The Adamantine Pinnacle Sutra

here. The description of the mandala as given in the text itself is very cursory, and there exist different schemes of representation, a standard example of which is illustrated below.

 

List of the Thirty-Seven Chief Deities Appearing in the VajradhatumahS, - mandala

The majority of these deities are referred to by more than one name in the Sarvatathagatatattvasamgraha; the names given here are the standard names, based on their respective mantras.

The letter accompanying each name is used throughout the translation to mark passages referring to the corresponding deity.


X Vairocana


A Aksobhya

Aa Vajrasattva Ab Vajraraja Ac Vajraraga Ad Vajrasadhu

 

Attendant

Bodhisattvas

 

 

 

 

B Ratnasambhava

Ba Vajraratna Bb Vajrateja Be Vajraketu Bd Vajrahasa

Attendant

Bodhisattvas

Sixteen (Great) Bodhisattvas


 

 

 

 

 

 

D Amoghasiddhi

Da Vajrakarma Db Vajraraksa Dc Vajrayaksa Dd Vajrasandhi

A1 Sattvavajri B1 Ratnavajrl C1 Dharmavajri D1 Karmavajri


Four Inner Goddesses of Offering


 

A3 Vajradhupa B3 Vajrapu?pa C3 Vajraloka D3 Vajragandha

Pour Outer Goddesses of Offering

Eight Goddesses of Offering


 

 

A4 Vajrankusa

B4 Vajrapasa                         Four   Gatekeepers

C4 Vajrasphota D4 Vajravesa

A Note on the Translation

In the English translation presented here it has been my aim to provide a rendition as faithful as possible to the Taish5 Edition (No. 865) of Amoghavajra,s Chinese translation. This means that when Amoghavajra translates, I generally also translate, and when he transliterates, I generally also transliterate. One major excep­tion to this is proper names, for which I give the Sanskrit, followed on first appearance by a translation conforming with Amoghavajra?s Chinese rendering (which may in some instances appear to devi­ate somewhat from the Sanskrit). Other exceptions include the terms “mantra” and “Tathgata,,,which Amoghavajra translates, and ccbhagavan9> and “bodhi,” which he transliterates but I trans­late as “Lord” and “enlightenment” respectively, and also the treat­ment of the Chinese equivalents of “dharma” and “vajra,” which at the risk of some inconsistency are only sometimes translated and otherwise reconverted to Sanskrit. All headings (except for the chapter title appearing at the start of each fascicle) have been


added and generally follow those given in the edition of the San­skrit text by Horiuchi Kanjin (1983).

As was noted earlier, Amoghavajra’s translation tallies well with the Sanskrit text, but sometimes, it would seem, too well, for there are instances where Amoghavajra’s rendering gives the impression of being little more than a mechanical substitution of Chinese for Sanskrit with scant regard for the syntactic differences between the two languages. In such cases a translation faithful to the con­ventions of the Chinese language would result in a version quite

1. 1 nfaithfnl to what may be assumed to have been the intended mean­ing of the Sanskrit original. Opting for comprehensibility of the text rather than fidelity to the Chinese, I have in such cases taken the liberty of construing Amoghavajra^ Chinese so as to reflect the meaning of the Sanskrit. In this respect the English translation represents in some passages a compromise, but this was thought to be preferable to the confusion and misunderstanding that might otherwise ensue. When, however, discrepancies between the San­skrit text and Amoghavajra’s translation appear to be due to a difference of interpretation on the part of Amoghavajra or other factors, I have of course followed Amoghavajra.


The Adamantine Pinnacle:

The Compendium of the Truth of All the Tathagatas and the Realization of the Great Chicle, Being the Scripture of the Great King of Teachings

Respectfully translated on Imperial Mandate by Pu-k?ung (Amoghatvajra]), a Tripitaka [Master] and sramana of Tahsingshan Monastery; a Commander with Honorary Rank Equal to That of the Three Dignitaries, a [Lord] Specially Advanced, and Proba­tionary Chief Minister of the Court of State Ceremonial, he was Duke of the region of Su with a fief of three thousand households, upon whom was [also] bestowed the purple [robe]; he was posthu­mously appointed a Minister of Works, posthumously called Ta- chien-cheng, and entitled Ta-kuang-chih (“Great and Extensive Wisdom,,).1


Fascicle One

Extended Rules for the Great Mandala “Adamantine Realm” (I)

General Introduction

Thus have I heard. At one time the Lord, who had accomplished the most excellent knowledge of the samaya of adamantine em­powerment of All the Tathagatas,2 who had obtained consecration as the Dharma-king of the three realms [of desire, form, and nonform] with the gemmed diadem of All the Tathagatas, who had realized the mastery of the yoga of the knowledge of the omniscient one of All the Tathagatas, and who was skilled in performing mani­fold deeds [based upon] the equality of all seals (mudrd) of All the Tathagatas by which all wishes and activities in all realms of sen­tient beings, inexhaustible and without exception, are all accom­plished—[this same Lord, namely,] Vairocana of great compassion, the Tathagata who eternally abides throughout the three ages [of past, present, and future] and is the vajra of all body, speech, and mind, was residing in the Great Mani (Jewel) Hall within the pal­ace of the king of the Akanistha Heaven, a place frequented by All the Tathagatas. [This palace] was variously adorned, with bells large and small and silken banners swaying in the gentle breeze, and it was bedecked with chaplets of pearls, strings of precious stones, half and full moons, and the like. [Vairocana] was together with an assembly of ninety koti (nine hundred million) bodhisattvas, headed by the following bodhisattvas: namely, the Bodhisattva and Mahasattva Vajrapani (Vajra-in-Hand), the Bodhisattva and Mahasattva Noble Avalokitesvara (Self-Master of Vision), the Bodhisattva and Mahasattva Youthful Maiijusrl, the Bodhisattva and Mahasattva Akasagarbha (Matrix of Empty Space), the Bodhisattva and Mahasattva Vajramusti (Adamantine Fist), the

The Adamantine Pinnacle Sutra

Bodhisattva and Mahasattva Sahacittotpadadharmacakrapravartin (He Who Immediately upon Generating the Intent Turns the Dharma-Wheel),the Bodhisattva and Mahasattva Gaganaganja (Treasury of Empty Space), and the Bodhisattva and Mahasattva Sarvamarabalapramardin (He Who Destroys the Power of all Ma[ras]). He was [also] with Tathagatas equal in number to the sands of the Ganges River, who appeared and filled [the land of] Jambudvipa just like sesame [seeds packed closely together in a sesame pod]; it was the same in the Akanistha Heaven. From each of the bodies of these Tathagatas of immeasurable numbers there appeared immeasurable Samkhya (incalculable) Buddha- kestrels (-lands), and in those Buddhism too the guiding prin­ciples of this teaching were being expounded.

Supplementary Introduction: Own-Nature of Maha Vairocana

Now, the Lord, the Tathagata Maha Vairocana, who abides forever throughout all empty space and is the vajra of the body, speech, and mind of All the Tathagatas, is [through] mutual interpenetra­tion with All the Tathagatas the knowledge-Saya (-being) who 207b enlightens all Adamantine Realms [A1]; he is the knowledge-ma- tix born of adamantine empowerments [equal in number to] the dust-motes in the entire realm of empty space, and owing to the infinitude of All the Tathagatas he is the gem of the great ada­mantine knowledge consecration [B1]; [by means of] the knowl­edge of thusness pervading all empty space he has actually realized Sambodhi (enlightenment), and because All the Tathagatas are themselves by nature pure, all dharma各 are [for him] pure by na­ture [C1]; [by means of] the knowledge that manifests all forms throughout all empty space, he is supreme in the act of subduing all realms of sentient beings without exception, and through his infallible execution of the commands of All the Tathagatas [he is endowed with] all [unequaled and unsurpassed skillful knowledge


[D1];3 he is the sattva firm in great enlightenment of All the Tathagatas [Aa]; he is the samaya of hook-summoning of All the Tathagatas [Ab]; he is self-master of the knowledge of enrapturement of All the Tathagatas [Ac]; he is the applause of All the Tathagatas [Ad]; he is the gem of consecration of All the Tathagatas [Ba]; he is the halo of light of the solar disc of All the Tathagatas [Bb]; he is the banner of the mani-gem “thought-king” (centi-gray) of All the Tathagatas [Be]; he is the great laugh of All the Tathagatas [Bd]; he is the great pure Dharma of All the Tathagatas [Ca]; he is the praj>za(wisdom)-knowledge of All the Tathagatas [Cub]; he is the wheel of All the Tathagatas [Cc]; he is the secret speech of All the Tathagatas [Cd]; he is the infallible and manifold deeds of All the Tathagatas [Da]; he is the very firm armor of great energy of All the Tathagatas [Db]; he is the adamantine yak穸a (type of semi-divine being) of universal protection of All the Tathagatas [Dc]; and he is the knowledge of the seal of the vajra of body, speech, and mind of All the Tathagatas [Dd].4

He is the universally worthy one [Aa], the most infallible one [Ab], mara [Ac], the lord of extreme joy [Ad],

The matrix of space [Ba],the wondrous great light [Bb], the gemmed banner [Be], the great smile [Bd],

The great self-master of vision [Ca], makisu (pleasant) [Cb], every altar [Cc],

The speechless one [Cd], the manifold doer [Da], energy [Db], anger [Dc], and firm hold [Dd].5 He is vajra [Aa], hook [Ab], arrow [Ac], joy [Ad], gem [Ba], sun [Bb], banner [Be], laugh [Bd],

Lotus [Ca], sword [Cb], wondrous wheel [Cc], speech [Cd], karman (action) [Da], armor [Db], fear [Dc], and hold [Dd].6 He is without beginning, without end, the quiet one, the violent one, the wrathful one, and of great calm patience. He is a yaksa} a rdksasa (type of demon), the valiant one, the majestic one, the fierce one, and of great opulence.

He is [lord of] the goddess Uma, lord of the world, Visnu, the victorious one, and the great silent one.

He is protector of the world, empty space, the earth, the three worlds, and the three realms.

He is the great elements, of good benefit to people, all, Sarva,and the paternal grandfather (i.e., Brahma).

He is transmigration, nirvana, the eternal one, proper conduct, and great among the great.

He is the enlightened one, the pure one, the Great Vehicle (Mahayana), the three existences, and the perpetual one.

He is the vanquisher of the three worlds, one who enjoys happiness, ruler, and the subduer of all.

He is the steadfast lord, the foremost of the wondrous stages, knowledge, and the guiding principle of the further shore.

He is liberation, the sentient being of enlightenment (bodhi­sattva), practice, and All-Tathagata.

He is the benefit of the enlightened one, the heart of the Buddha, all enlightenment, and the unsurpassed one.

He is the universally illuminating one (vairocana),the su­preme one, the lord, the spontaneously born] one, the all- retaining one, and mindfulness.

He is the great sattva,the great seal, mental equipoise {samadhi), and [doer of] the activity of the Buddhas.

He has all the Buddhas for a body, he is a sattva, and awakens [others] to the eternal weal.

He is the great foundation, the great black one, great passionate desire, and great bliss.

He is the great expedient means, the great supreme one, the all-supreme one, and self-master of the palace.7

[This same] Lord, the great mind of enlightenment (bodhicitta) and Great Bodhisattva Saniaiitabhadra (Universally Worthy), was residing in the hearts of All the Tathagatas.

  1. Samadhi of the First Yoga (Adiyoga-ndma-samadhi)

At that time All the Tathagatas filled this Buddha-world just like sesame [seeds packed closely together in a sesame pod]. Then All the Tathagatas gathered as if in a cloud and betook them­selves to where the Bodhisattva and Mahasattva SarvSrthasiddhi (Accomplishment of All Objectives) was seated at the place of enlightenment (bodhimanda). Manifesting the body of enjoyment (sarnbhoga-kaya), they spoke all together as follows: “Good sir, how will you, who endure ascetic practices without knowing the truth of All the Tathagatas, realize unsurpassed perfect enlightenment

Thereupon the Bodhisattva and Mahasattva Sarvarthasiddhi, having been aroused by All the Tathagatas, arose from the aspha- naka-samadhi,s made obeisance to All the Tathagatas, and said, “World-honored Tathagatas, please instruct me! How should I prac­tice? What is the truth?”

When he had finished speaking thus, All the Tathagatas addressed the bodhisattva in unison, saying, “Good sir, abiding in the samadhi of observing one’s mind, you should chant as [many times as] you please with the [following] mantra, which is effective of its own nature: Om cittaprativedham karomi (Om, I penetrate the mind).,,

Then the bodhisattva said to All the Tathagatas, wWorld-hon­ored Tathagatas, I have understood it completely. I see my heart to be like a lunar disc in shape.”

All the Tathagatas addressed him all together, saying, “Good sir, the mind is by nature radiant. It is just as, when you make extensive efforts, the result obtained is in proportion to the action, or when you dye a white garment, it changes color according to the dye.”

Then, in order to increase his knowledge of the mind radiant by nature, All the Tathagatas again commanded the bodhisattva, saying, (<Om bodhicittam utpadayami {Om, I generate the mind

of enlightenment),” and caused him to generate the mind of en­lightenment with this mantra, which is effective by nature.

Thereupon the bodhisattva, having generated the mind of en­lightenment in accordance with the instructions of All the Tathagatas, again spoke as follows: “That which was like a lunar disc in shape I again see to be [really] like a lunar disc in shape,,,9

All the Tathagatas addressed him, saying, “You have already generated the mind of Samantabhadra of All the Tathagatas. [In order to] obtain firmness equal to that of a vctjra, duly abiding in this generation of the mind of Samantabhadra of All the Tathagatas, contemplate the form of a vajra on the lunar disc in your heart with this mantra: Omrita vajra (Om, stand, O vajra!):9

The bodhisattva said, “World-honored Tathagatas, I see a vajra on the lunar disc.”

All the Tathagatas addressed him all together, saying, “Make firm the vajra in the mind of Samantabhadra of All the TathSgatas with this mantra: Orri vajratmako, hcuu {Oiri, I am of the nature of a vajra).n

[Thereupon] the Adamantine Realms of the body, speech, and mind of All the Tathagatas such as pervade the entire realm of empty space all entered the sattva-uajra [represented by the vajra on the lunar disc] through the empowerment of All the Tathagatas. Then All the Tathagatas consecrated the Bodhisattva and Mah豆sattva Sarvarthasiddhi with an adamantine name, calling him “Vajradhatu (Adamantine Realm), Vajradhatu.” Then the Bodhisattva and Mahasattva Vajradhatu said to All those Tathagatas, “World-honored Tathagatas, I see All the Tathagatas as myself,”

All the Tathagatas addressed him again, saying, “Therefore, Mahasattva, the whole sattva-vajra, perfected with all [excellent] forms,you visualize as yourself in the form of a Buddha with this mantra, which is effective of its own nature, reciting it at will: Om yatha sarvatathagatas tathaham {Om, as are All the Tathagatas, so am I).,,


Having said this, the Bodhisattva and Mahasattva Vajradhatu actually realized himself to be a Tathagata, and after having made full obeisance to All the Tathagatas, he said, “World-honored Tathagatas, I beg you to empower me and make this actual realiza­tion of enlightenment firm.” When he had finished saying this, All the Tathagatas entered into the sattva-vajra of the Tathagata Vajradhatu. Then, at that very moment, the World-honored One, the Tathagata Vajradhatu, actually realized with perfect enlight­enment the knowledge of equality of All the Tathagatas, entered the samaya of the knowledge of equality of All the Tathagatas, was pure by nature, having realized the knowledge of the equality of dharmas of All the Tathagatas, became the matrix of the knowl­edge of the natural radiance of equality of All the Tathagatas, and [became] a Tathagata, one worthy of worship (arhat), and a per­fectly all-knowing one (samyaksambuddha).

Then All the Tathagatas came forth again from the sattva- vajra of All the Tathagatas and consecrated [him] with the great mani-gem of Akasagarbha, generated [in him] the Dharma-knowl- 208b edge of Avalokitesvara, and established [him in] the visvakarma[ta] (universal activity) of All the Tathagatas. From here (i.e., the bodhi- manda) they proceeded to a pavilion with a pinnacle [made] of vajras and mani-gGJn.s on the summit of [Mount] Sumeru. Upon arriving there, the Tathagata Vajradhatu was established by the empowerment of All the Tathagatas on the lion-throne of All the Tathagatas, facing all directions. Then All the Tathagatas, [repre­sented by] the Tathagata Aksobhya (Immovable One), the Tathagata Ratnasambhava (Gem-Born One),the Tathagata Lokesvararaja (King of the Self-Mastery of Vision), and the Tatha­gata Amoghasiddhi (Infallible Accomplishment), empowered them­selves as All the Tathagatas, and since the Lord, the Tathagata Sakyamuni, had fully mastered the equality of everything, observ­ing the equality of all directions they seated themselves in the four quarters.

  1. Samadhi of the Supreme King of the Mandala (Mandalarajagri-nama-samadhi)

Then, not long after the World-honored One, the Tathagata Vairo- cana, had actually realized with perfect enlightenment the mind of Samantabhadra of All the Tathagatas, had obtained the consecra­tion of the great mani-gem born of empty space of All the Tathagatas, had obtained the further shore of the Dharma-knowledge of Avalokitesvara of All the Tathagatas, had become infal­lible and unobstructed in teaching [on account of] the visvakarma[ta] of All the Tathagatas, had consummated his deeds, and had con­summated the minds desires, he empowered himself as being of the nature of All the Tathagatas.10

[Aa] Then he entered the samddhi [called] “Vajra of the Sattva- Empowerment Born of the Samaya of the Great Bodhisattva Samantabhadra of All the Tathagatas,” whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Re­alization of the Great Vehicle of All the Tathagatas^:

Vajrasattva. (Adamantine Being!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Samantabhadra, became a multitude of lunar discs which universally purified the great mind of enlightenment of all sentient beings and took up their places all around the Buddhas. From that multitude of lunar discs knowledge-^a/ras of All the Tathagatas came forth and entered the heart of the Lord, the Tathagata Vairocana. Owing to the firmness of their universal worthiness, to the Vajrasattva-sa??2ad!/ii, and to the empowerment of All the Tathagatas, they united and became one. In size such as to completely pervade empty space, this took the form of a vajra with five prongs, radiant, and born of the body, speech, and mind of All the Tathagatas. Coming forth from the heart of All the Tathagatas (i.e., Vairocana), it settled on the Buddha’s palm.

Then, from this vajra there appeared [light rays in] the form

of vajras and of various colors and aspects, which pervaded and illuminated all world-systems. From the tips of these yq;ra[-like] light rays there appeared the figures of Tathagatas equal [in num­ber] to the dust-motes of all world-systems: they pervaded the Dharma-realm, went to the extremities of all empty space, per­vaded the oceanlike clouds of all world-systems, and completely realizing the knowledge of equality and the supernatural facul­ties (abhijnd) of All the Tathagatas, they generated the great mind of enlightenment of All the Tathagatas, accomplished the various practices of Samantabhadra, served All the Tathagatas, 208c proceeded to the great place of enlightenment, destroyed the hosts of Ma[ra], realized the great enlightenment of equality of All the Tathagatas, and turned the wheel of the true Dharma, as well as saving and bringing all benefit and well-being to all realms of sentient beings without exception and accomplishing the knowl­edge, supreme supernatural faculties, siddhi (accomplishment), and so forth of All the Tathagatas, [thereby] displaying the play of the supernatural powers (rddhi) of All the Tathagatas. [Then] owing to their universal worth[iness] and the wondrous firmness of the Vajrassittva.-samddhi, they combined and became one, pro­ducing the figure of the Great Bodhisattva Samantabhadra, who settled in the heart of the World-honored One, the Buddha Vairocana,and uttered the [following] udana (inspired verse):

“How wonderful! I am Samantabhadra, the firm sattva of the spontaneously born] ones;

Owing to my firmness I have no body, [yet] I have obtained the sattva-body

Then the figure of the Great Bodhisattva Samantabhadra de­scended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the Lord entered the adamantine samadhi called “Samaya of Knowledge of All the Tathagatas/5 and for the salvation of the realms of sentient beings inexhaustible and without exception, their

lordship over all, and their well-being and happiness, as well as for the obtaining of the fruit of the supreme siddhi of the knowledge of equality, the supernatural faculties, and the realization of the unsurpassed Great Vehicle of All the Tathagatas, he conferred upon the Great Bodhisattva Samantabhadra the sctmciyct for experi­encing the morality, meditation, wisdom, liberation, and knowledge-and-vision of liberation of All the Tathagatas,11 the turning of the wheel of the true Dharma, the benefiting of sentient beings, great expedient means, strength, energy, and great knowledge [in the form of] the vajra of success of All the Tathagatas; when he had invested him with the gemmed diadem [representing] the body of all Buddhas and a colored silken scarf, consecrating him as the Wheel-Turning King of All the Tathagatas, he placed [the vajra] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him “Vajrapm (Vajra-in-Hand) Vajrapi.” Then the Bodhisattva and Mahasattva Vajrapani, with his left [hand making the gesture “adamantine fist,,,indicating] pride, and brandishing the vajra in his right [hand], placed the vajra on his heart, holding it as if to thrust it upward, and uttered this udana:

Hiis is the vajra of success of all Buddhas, unsurpassed;

Given in the palm of my hand, vajra is added to vajra•”

[Ab] Then the World-honored One again entered an adamantine called the Sattva-Empowerment Born of the Samaya of the Great Bodhisattva Amoghaija (Infallible King),,,whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called the “Samaya of Hook-Summoning of All the Tathagatas”:

Vajraraja. (Adamantine King!)

As soon as it had come forth from the hearts of All the Tathagatas, 209a he, the Lord Vajrapani, became the great hooks of All the Tatha- gatas. When they had appeared, they entered the heart of the World- honored One Vairocana, where they combined and became one,

producing the form of a great adamantine hook, which settled on

the Buddha’s palm.

From [this] form of a great adamantine hook there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the summoning of All the Tathagatas. [Then] owing to their fine [nature as] infallible king and the ex­treme firmness of the Vajrasattva-samad/^,they combined and became one, producing the figure of the Great Bodhisattva Amogharaja, who settled in the heart of the Buddha Vairocana and uttered this udana:

“How wonderful! [I am] Amogharaja, the hook, and born of

the vajra,

Whereby the all-pervading Buddhas summon by hook for the sake of success.”

Then the figure of the Great Bodhisattva Amogharaja descended from the Buddha's heart and took up his place on a lunar disc to the right of All the Tathagatas, where he again requested instructions.

Then the Lord entered the adamantine samadhi called “Samaya of Hook-Summoning of All the Tathagatas,” and for the complete hook-summoning and complete well-being and happiness of all realms of sentient beings without exception, as well as for the su­preme siddhi of the empowerment of the assembly of All the Tathagatas, he conferred upon the Great Bodhisattva Amogharaja the samaya of hook-summoning of All the Tathagatas [in the form of] the adamantine hook, [placing it] in both his hands, where­upon All the Tathagatas consecrated him with an adamantine name, calling him aVajr§.karsa (Adamantine Hook-Summons), Vajrakarsa.M Then the Bodhisattva and Mahasattva Vajrakarsa summoned All the Tathagatas with, the adamantine hook and uttered this udana:

“This is the unsurpassed adamantine knowledge of all Buddhas;

Performing the beneficial activity of the Buddhas, it is the foremost hook-summoner.”

[Ac] Then the Lord again entered an adamantine samadhi, called “Sattva-Empowerment Born of the Samaya of the Great Bodhisattva Mara,” whereupon there came forth from his heart the heart[-man- tra] of All the Tathagatas called “Samaya of Enrapturement of All the Tathagatas^:

Vajraraga. (Adamantine Passion!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara fVajra-Holder), became the flower-tipped] weapons of All the Tathagatas. When they had appeared, they en­tered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of a great adamantine arrow, which settled on the Buddha’s palm.

From this form of an adamantine arrow there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the enrapturement of All the 209b Tathagatas. [Then] owing to their extreme [nature of] killing and the extreme firmness of the Vajrasattva-samaci they combined and became one, producing the figure of the Great Bodhisattva Mara, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

How wonderful! [I am] pure by nature, the desire for enrap­turement of the spontaneously born] ones;

For the purity of those free from desire, I subdue by means of passion•”

Then the figure of the Great Bodhisattva Mara descended from the heart of the World-honored One and took up his place on a lunar disc to the left of All the Tathagatas, where he again re­quested instructions.

Then the World-honored One entered the adamantine samadhi called “Empowerment of Enrapturement of All the Tathagatas,w

and for the enrapturement and complete well-being and happiness of all realms of sentient beings without exception, as well as for the obtaining of the fruit of the supreme siddhi of the Mara[-like] ac­tivity of All the Tathagatas, he conferred upon the Great Bodhisattva Mara the samaya of killing of All the Tathagatas [in the form of] the adamantine arrow, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adaman­tine name, calling him “Vajradhanu (Adamantine Bow), Vajra- dhanu.” Then the Bodhisattva and Mahasattva Vajradhanu killed All the Tathagatas with the adamantine arrow and uttered this udana:

“This is the knowledge of passion of all Buddhas, without blemish;

By means of passion it impairs renunciation and is able to bestow all well-being.”

[Ad] Then the Lord again entered an adamantine samadhi, called “Sattva-Empowerment Born of the Samaya of the Great Bodhisattva Pramodyaraja (King of Extreme Joy),” whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Extreme Joy of All the Tathagatas

Vajrasadhu. (Adamantine Applause!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, assumed the shapes of applause of All the Tathagatas. They entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, produc­ing the form of great joy, which settled on the Buddha5s palm.

From this form of [adamantine] joy, there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world- systems, and they performed the play of the supernatural powers of all Buddhas, such as the applauding of All the Tathagatas. [Then] owing to their extreme joy and the extreme firmness of the Vajrasattva-samarfi, they combined and became one, producing the figure of the Great Bodhisattva Pramodyaraja, who settled in


the heart of the World-honored One, the Buddha Vairocana, and uttered this uddna:

“How wonderful! I am the applause of those of all-superior knowledge;

[For] those free from discrimination, I am able to produce ultimate joy.”

Then  the figure of the Great Bodhisattva Pramodyaraja de­scended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

"Then the World-honored One entered the adamantine samadhi called “Empowerment of Contentment of All the Tathagatas, and so that all realms of sentient beings without exception might expe­rience complete contentment and complete well-being and happi­ness, as well as for the obtaining of the fruit of the supreme siddhi of the taste of unsurpassed joy of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Pramodyaraja the samaya of the knowledge-uq/ra of extreme joy of All the Tathagatas [in the form of] adamantine joy, [placing it] in both his hands, where­upon All the Tathagatas consecrated him with an adamantine name, calling him wVajraharsa (Adamantine Joy), Vajraharsa.w Then the Bodhisattva and Mahasattva Vajraharsa delighted All the Tathagatas by applauding with the adamantine joy and uttered this udana:

^This is the form of that of all Buddhas which effects applause;

It is the vajra that produces all joy, it is sublime and pro­motes [extreme] joy.”

Great Mind of Enlightenment [Aa], Samaya of Hook-Summoning of All the Tathagatas [Ab], Knowledge of Enrapturement of All the Tathagatas [Ac], and Great Joy [Ad]: these are the Great Samaya Sattvas of All the Tathagatas.

[Ba] Then the Lord again entered an adamantine samadhi, called “Gem-Empowerment Born of the Samaya of the Great Bodhisattva

AkSsagarbha (Matrix of Empty Space),,,whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Consecration of All the Tathagatas,J:

Vajraratna. (Adamantine Jewel!)

As soon as it had come forth from the hearts of All the Tathagatas, it [then], owing to full mastery of knowledge of the equality of all empty space and the firmness of the Vajrasattva-sfx?7i5(i/iL condensed and became one. Then he, the Lord Vajradhara, be­came light rays [filling] all empty space, and when they had appeared, all the realms of sentient beings were illuminated by these light rays [filling] all empty space and became a realm [com­posed] entirely of empty space. On account of the empowerment of All the Tathagatas, this entire realm of empty space en­tered the heart of the World-honored One, the Buddha Vairo- cana. Owing to good cultivation of the

the form of a great adamantine gem was produced, composed of the matrix of the entire realm of empty space and in size such as to pervade all world-sy stems, which settled on the Buddha s palm.

From this form of an adamantine gem there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they performed the play of the supernatural powers of All the Tathagatas, such as perform­ing the consecration of All the Tathagatas, in all world-systems. 210a [Then] owing to the wondrous generation of the matrix of the [en­tire] realm of empty space and to the extreme firmness of the Vajrasattva-sa?7iafi/ii, they combined and became one, generating the figure of the Great Bodhisattva Aksagarbha, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! [I am] the wondrous consecration, the unsurpassed adamantine gem,

On account of which the Buddhas, [although] without attachment, are called ‘Lords of the Three Realms.

Then the figure of the Great Bodhisattva Akasagarbha de­scended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called “Great Mani-Gem of All the Tathagatas,w and so that all realms of sentient beings without exception might acquire all ob­jectives and experience complete well-being and happiness, as well as for the obtaining of the supreme siddhi of the abundance of benefits of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Akasagarbha the samaya of the fulfillment of the mind’s desires of All the Tathagatas [in the form of] the adamantine mani; when he had bestowed upon him the con­secration of the shoot of the adamantine gem, [consecrating him] as the Wheel-Turning King of the Adamantine Gem, he placed [the adamantine mani] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him “Vajra- garbha (Adamantine Matrix), Vajragarbha.” Then the Bodhisattva and Mahasattva Vajragarbha placed the adamantine mani on his place of consecration (i.e., forehead) and uttered this udana:

"This is that of all the Buddhas which consecrates the realms of sentient beings;

Given in the palm of my hand, gem is placed within gem.”

[Bb] Then the Lord again entered an adamantine samadhi, called “Gem-Empowerment Born of the Samaya of the Great Bodhisattva Mahateja (Great Splendor), whereupon there came forth from his heart the heart-mantra] of All the Tathagatas called “Samaya of Light of All the Tathagatas”:

Vajrateja. (Adamantine Splendor!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord VajrapSni, became a multitude of great solar discs. When they had appeared, they entered the heart of the World-hon­ored One, the Buddha Vairocana, where they combined and became

one, producing the form of a great adamantine sun, which settled

on the Buddha’s palm.

From this adamantine solar disc there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas such  as emitting the light rays of All the Tathagatas. [Then] owing to their extremely great splendor and the extreme firmness of the Vajrasattva-samad/ii, they combined and became one, producing the figure of the Bodhisattva and Mahasattva Mahateja, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this uddna:

“How wonderful! [I am] the incomparable light that illuminates the realms of sentient beings,

And purifies [even] the pure ones, [namely,] the Buddhas, saviors of the world.”

Then the figure of the Bodhisattva Vimalama Mteja (Untainted Great Splendor) descended from the heart of the World-honored One and took up his place on a lunar disc to the right of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine sauictdhi called “Empowerment of the Halo of Light of All the Tathagatas, and for the incomparable light and the complete well-being and happiness of all realms of sentient beings without exception, as well as for the obtaining of the supreme siddhi of the own light of All the Tathagatas, he conferred upon the Bodhisattva and Mahasattva Mahateja the samaya of light of All the Tathagatas [in the form of] the adamantine sun, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him wVajraprabha (Adamantine Light), Vajraprabha. Then the Bodhisattva and Mahasattva Vajraprabha illuminated All the Tathagatas with this adamantine sun and uttered this udarta:

“This is that of all Buddhas which is able to destroy the darkness of ignorance;

Supposing there were suns like dust-motes [in number], its light would [still] surpass theirs.”

[Be] Then the Lord again entered an adamantine samadhi, called em-Empowerment Born of the Samaya of the Great Bodhisattva Ratnaketu (Gemmed Banner),,,whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Wish Fulfillment of All the TatMgatas”:

Vajraketu. (Adamantine Banner!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became multicolored banners of ornate form. When they had appeared, they entered the heart of the World- honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine banner, which settled on the Buddha,s palm.

From this form of an adamantine banner there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as raising the gemmed banners of All the Tathagatas. [Then] owing to their [nature as] great gemmed banners and the extreme firmness of the Vajrasattva-sama,they combined and became one, producing the figure of the Great Bodhisattva Ratnaketu, who settled in the heart of the World-hon­ored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! [I am] the incomparable banner of the accomplishment of all benefit,

Which causes those who have fulfilled all wishes to fulfill all the desires [of others].

Then the figure of the Great Bodhisattva Ratnaketu descended from the heart of the World-honored One and took up his place on a lunar disc to the left of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi  called “Empowerment of Raising of All the Tathagatas and in


order to cause all realms of sentient beings without exception [to experience] the fulfillment of all wishes and complete well-being and happiness, as well as for the obtaining of the fruit of the su­preme siddhi of great benefit of All the Tathagatas, he conferred upon the Bodhisattva and Mahasattva Ratnaketu the samaya for raising the banner of the mani “thought-king” of All the Tathagatas [in the form of] the adamantine banner, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an ada­mantine name, calling him f<Vajrayasti (Adamantine Banner), Vajrayasti. Then the Bodhisattva and Mahasattva Vajrayasti es­tablished All the Tathagatas in the dana-paramim (perfection of giving) with the adamantine banner and uttered this udana:

“This is that of all Buddhas which is able to full all the mind’s desires;

It is called ‘banner of the wish-fulfilling gem, and represents the guiding principle of the perfection of dana (giving).

[Bd] Then the Lord again entered an adamantine samadhi, called “Gem-Empowerment Born of the Samaya of the Great Bodhisattva Nityapritipramuditendriya (Faculty of Permanent Joy and Glad­ness),w whereupon there came forth from his heart the heartt-man­tra] of All the Tathagatas called “Samaya of Joy of All the Tathagatas^:

Vajrahasa. (Adamantine Laughter!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became the smiles of All the Tathagatas. When they had appeared, they entered the heart of the World-hon­ored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine smile, which settled on the Buddha’s palm.

From this form of an adamantine smile there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as performing the marvels of All the


Tathagatas. [Then] owing to their faculty of permanent joy and gladness and to the extreme firmness of the Vajrasattva-sa/narf/ii, they combined and became one, producing the figure of the Great Bodhisattva Nityapritipramuditendriya, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this uddna:

“How wonderful! I am the great laugh, the great marvel of all the supreme ones,

[Whereby] those who always abide in wondrous mental equipoise establish the Buddha’s benefit’s

Then the figure of the Great Bodhisattva Nityapritipra­muditendriya descended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samddhi called “Empowerment of the Marvels of All the Tatmadaw,,,and for the unsurpassed well-being and happiness of all sense organs in all realms of sentient beings without exception, as well as for the obtaining of the fruit of the knowledge of the purity of sense organs 2iia and the supernatural faculties of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Nityapritipra­muditendriya the samaya of the manifestation [of marvels] of All the Tathagatas [in the form of] the adamantine smile, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him “Vajrapriti (Adamantine Joy), Vajrapriti.w Then the Bodhisattva and Mahasattva Vajraprlti delighted All the Tathagatas with the adamantine smile and ut­tered this udd,na:

“This is that of all Buddhas which demonstrates the mani­festation of marvels;

It is able to cause great joy and is unknowable to other teachers.,,

Great Consecration [Ba], Halo of Light of One Fathom [Bb], Great

Benefit of Sentient Beings [Be], and Great Laughter [Bd]: these are the Great Consecration Sattvas of All the Tathagatas.

[Ca] Then the Lord again entered an adamantine samadhi, called “Dharma-Empowerment Born of the Samaya of the Great Bodhi­sattva Avalokitesvara (Self-Master of Vision),” whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Dharma of All the Tathagatas^:

Vajradharma. (Adamantine Dharma!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, owing to full mastery, in the Vajrasattva- samadhi, of knowledge of the equality of all dharmas pure by na­ture, became light rays of the true Dharma. When they had appeared, all world-systems were illuminated by these light rays of the true Dharma and were transformed into the Dharma-realm. This Dharma-realm in its entirety entered the heart of the World- honored One, the Buddha Vairocana, where it condensed and be­came one, producing the form of a great lotus flower, in size such as to pervade the Dharma-realm of empty space, which settled on the Buddha’s palm.

From this form of an adamantine lotus flower there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the samad/ij-knowledge and super­natural faculties of All the Tathagatas, in all world-systems. [Then] owing to their wondrous self-mastery of vision and the extreme firmness of the Vajrasattva-samad/ij, they combined and became one, producing the figure of the Great Bodhisattva Avalokitesvara, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this uddna:

“How wonderful! I am the supreme truth, originally pure, of the spontaneous[ly born] ones,

[Whereby] the purity of the dharma 芑,which are similar to the analogy of the raft, may be obtained.,,12

Then the figure of the Great Bodhisattva Avalokitesvara de­scended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called “Generation of the Samaya of Samrddhi-Knowledge of All the Tathagatas/5 and for the purification of self and complete well-be­ing and happiness of all realms of sentient beings without exception, as well as for the obtaining of the fruit of the Dharma-knowledge and supernatural faculties of All the Tathagatas, he conferred upon the Bodhisattva and Mahasattva Avalokitesvara the [samaya of] purification of All the Tathagatas [in the form of] the adamantine lotus flower; when he had bestowed upon him the consecration of the Dharma-body of All the Tathagatas, [consecrating him] as the Wheel-Turning King of the True Dharma, he placed [the adaman­tine lotus flower] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him “Vajranetra (Adamantine Eye), Vajranetra.” Then, [holding] the adamantine lotus flower in such a manner as if to open the lotus flower, the Bodhisattva and Mahasattva Vajranetra observed the own-nature of covetous passion, pure and without attachment, and having ob­served [thus], uttered this udana:

“This is that of all Buddhas which awakens [others] to the truth of desire;

Given in the palm of my hand, Dharma is established in Dharma.”

[Cb] Then the Lord again entered an adamantine samadhi, called “Dharma-Empowerment Born of the Samaya of the Great Bodhi­sattva Mafijuri,,,whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Great Knowledge-Wisdom of All the Tathagatas”:

Vajratiksna. (Adamantine Acuity!)

As soon as it had come forth from the hearts of All the Tathagatas,

he, the Lord Vajradhara, became a multitude of wisdom-swords.

When they had appeared, they entered the heart of the World-hon­ored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine sword, which settled on

the Buddha’s palm.

From this form of an adamantine sword there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the knowledge-wisdom of All the Tathagatas. [Then] owing to their wondrous auspiciousness and the extreme firmness of the Vajrasattva-samad, they combined and became one, producing the figure of the Great Bodhisattva Manjusrl, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! I am called the exquisite sound of all Buddhas,

For although wisdom is without form, its sound may be apprehended.”

Then the figure of the Great Bodhisattva Manjusrl descended from the heart of the World-honored One and took up his place on a lunar disc to the right of All the Tathagatas, where he again re­quested instructions.

Then the World-honored One entered the adamantine samadhi called “Samaya of Knowledge-Wisdom of All the Tathagatas, and so that all realms of sentient beings without exception might cut off all suffering and experience complete well-being and happiness, as well as for the obtaining of the accomplishment of the fulfillment of wisdom attendant upon sound of All the Tathagatas, he confeired upon the Great Bodhisattva and Mahasattva MaiijuSri the samaya of the severance of defilements of All the Tathagatas [in the form of] the adamantine sword, [placing it] in both his hands, 211c whereupon All the Tathagatas consecrated him with an adaman­tine name, call him. Vajrabuddhi (Adamantine Sapience), Vajra- buddhi.” Then the Bodhisattva and Mahasattva Vajrabuddhi

assailed [All the Tathagatas] with the adamantine sword and ut­tered this udana:

“This is the principle of the perfection of wisdom of all Buddhas,

Which cuts down all foes and is foremost in eliminating all sins.”

[Cc] Then the Lord again entered an adamantine samadhi, called “Dharma-Empowerment Born of the Samaya of the Bodhisattva and Mahasattva Sahacittotpaditadharmacakrapravartin (He Who Immediately upon Generating the Intent Turns the Dharma- Wheel),” whereupon there came forth from his heart the heart[- mantra] of All the Tathagatas called “Samaya of the Wheel of All the Tathagatas^:

Vajrahetu. (Adamantine Cause!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became the Great Mandalas of All the Tathagatas, forming the Great Mandala of the Adamantine Realm [and so forth]. When they had appeared,they entered the heart of the World-honored One, the Buddha Vairocana, where they com­bined and became one, producing the form of an adamantine wheel, which settled on the Buddha’s palm.

From this form of an adamantine wheel, there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-sys- tems, [and they performed the play of the supernatural powers of all Buddhas, such as turning the Dharma wheel immediately upon generating the intent, in all world-systems. Then]13 owing to their turning of the Dharma wheel immediately upon generating" the in­tent and the extreme firmness of the Vajrasattva-samarfA^ they com­bined and became one, producing the figure of the Bodhisattva and Mahasattva Sahacittotpaditadharmacakrapravartin, who settled in the heart of the World-honored One, the Buddha Vairocana, and ut­tered this udana:

“How wonderful! I am the adamantine wheel of the supreme holders of the vajra,

Which by merely generating the intent is able to turn the wondrous Dharma-wheel•”

Then the figure of the Great Bodhisattva Sahacittotp巨dita- dharmacakrapravartin descended from the heart of the World-hon­ored One and took up his place on a lunar disc to the left of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called “Wheel of All the TatMgatas,,,and in order to cause all realms of sentient beings without exception to enter and obtain the Dharma-wheel of non-retrogression and experi­ence complete well-being and happiness, as well as for the su­preme siddhi of turning the wheel of the true Dharma of All the Tathagatas, he conferred upon the Great Bodhisattva and Maha­sattva Sahacittotpaditadharmacakrapravartin the samaya of the Great Mandala of All the Tathagatas [in the form of] the ada­mantine wheel, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him uVajrairianda (Adamantine Place), Vajramanda.w Then, with the adamantine wheel, the Bodhisattva and Mahasattva Vajramai^a established All the Tathagatas [in the state of] non-retrogression and uttered this udana:

“This is that of all Buddhas which is able to purify all                                         

dharmas,

For it is [the wheel of] non-retrogression, also called the ‘place of enlightenment.,,,

[Cd] Then the Lord again entered an adamantine samddhi, called “Dharma-Empowerment Born of the Samaya of the Great Bodhi­sattva and Mahasattva Avaca (Speechless One),,,whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Mindful Recitation of All the Tathagatas^:


Vajrabhdsa. (Adamantine Speech!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajrapani, became the Dharma-syllables of All the Tathagatas. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine mindful reci­tation [in the shape of a tongue], which settled on the Buddha’s palm.

From this form of an adamantine mindful recitation there ap­peared the figures of Tathagatas equal [in number] to the dust- motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the Dharma-nature of All the Tathagatas. [Then] owing to their wondrous speech[lessness] and the extreme firmness of the Vajrasattva-samfirfA they com­bined and became one, producing the figure of the Great Bodhisattva Avaca, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! The secret of the spontaneously born] ones, I am called ‘secret speech,,

For the subtle Dharma that they expound is free of frivolous arguments.”

Then the figure of the Great Bodhisattva Avaca descended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called “Secret Speech of All the Tathagatas," and so that all realms of sentient beings without exception might have success in speech and experience complete well-being and happiness, as well as for the obtaining of the supreme siddhi of the essence of the secret of speech of All the Tathagatas, he conferred upon the Great Bodhi­sattva and Mahasattva Avaca the samaya of the knowledge of speech of All the Tathagatas [in the form of] the adamantine mind­ful recitation, [placing it] in both his hands, whereupon All the


 

 

Tathagatas consecrated him with, an adamantine name, calling him “Vajravca (Adamantine Speech), Vajravaca Then the Bodhisattva and Mahasattva VajravSca conversed together with All the Tathagatas by means of the adamantine mindful recita­tion and uttered this udana:

“This is that of all Buddhas which is called 'adamantine mindful recitation’;

It swiftly accomplishes the mantras of All the Tathagatas.55

Adamantine Knowledge of Dharma-Nature [Ca], Knowledge-Wisdom of All the Tathagatas [Cb], Great Wheel-Turning Knowl­edge [Cc], and Knowledge of the Speech of All the Tathagatas for Turning [Back] Frivolous Argument [Cd]: these are the Great Knowledge Sattvas of All the Tathagatas.                                      

The Adamantine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle, Being the Scripture of the Great King of Teachings,Fascicle One.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Fascicle Two

Extended Rules for the Great Mandala [“Adamantine Realm,,] (II)

  1. Samadhi of the Supreme King of the Mandala (continued)

[Da] Then the Lord again entered an adamantine samadhi, called “Karma-Empowerment Born of the Samaya of the Great Bodhisattva Sarvatathagatavisvakarman (All-Doer of All the Tathagatas),,,whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Karma of All the Tathagatas”:

Vajrakarma. (Adamantine Karma!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, owing to full mastery, in the Vajrasattva- samadhi, of knowledge of the equality of karma of All the Tathagatas, became karma light rays of All the Tathagatas. When they had appeared, all the realms of sentient beings were illumi­nated by these karma light rays of All the Tathagatas and became the karma-realm of All the Tathagatas. This Karma-realm of All the Tathagatas in its entirety entered the heart of the World-hon­ored One, the Buddha Vairocana, where it condensed and became one, producing from the Karma-realm of All the Tathagatas the form of a karma-vajra (i.e., double or crossed vajra), in size such as to pervade the entire realm of empty space, which settled on the Buddha’s palm.

Then from this form of a karma-vajra there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world- systems, and they performed the play of the supernatural powers of all Buddhas, such as the karma of All the Tathagatas, in all world-systems. [Then] owing to the performance of unlimited deeds of All the Tathagatas and the extreme firmness of the Vajrasattva- scti7ictdhi} they combined and became one, producing the figure of the Great Bodhisattva and Mahasattva Sarvatathagatavisva- karman, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

How wonderful! I am all action of the Buddhas, great in quantity and infallible;

Setting in motion adamantine action, I effortlessly perform the Buddha’s beneficial activity.”

Then the figure of the Great Bodhisattva [Sarvatathagata]visva- karman descended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called “Infallible Adamantine Samaya of All the Tathagatas,,,and so that all realms of sentient beings without exception might perform all siddhis and experience complete well-being and hap- pmess, as well as for the accomplishment of the fruit of the knowl­edge of adamantine karma-nature and the supernatural faculties of All the Tathagatas, he conferred upon the Great Bodhisattva Sarvatathagatavajrakarman the samaya of the extended rules for all immeasurable and infallible actions such as effecting all offerings [in the form of] the karma-vajra; when he had made him the Wheel-Turning King of Karma of All the Tathagatas by means of the consecration of All the Tathagatas, he placed [the karma- uajm] m both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him Vajravisva (Adaman­tine All), Vajravisva. Then the Bodhisattva and Mahasattva Vajravisva, placing the karma-vajra on his heart, established All the Tathagatas [in] the state of the equality of karma and uttered this udana:

This is that of all Buddhas which performs manifold supe­rior action;


Given in the palm of my hand, action is placed upon action.”

[Db] Then the Lord again entered an adamantine samadhi, called aKarma-Empowerment Born of the Samaya of the Great Bodhi- sattva and Mahasattva Duryodhanavirya (Invincible Energy),w whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called “Samaya of Protection of All the TatMgatas”:

Vajraraksa. (Adamantine Protection!)

As soon as it had come forth from the hearts of All the Tathagatas, he,the Lord Vajrapani, became a multitude of firm suits of armor.

When they had appeared, they entered the heart of the World-hon­ored One, the Buddha Vairocana, where they combined and became one, producing the form of a great adamantine suit of armor, which

settled on the Buddha’s palm.

From this form of an adamantine suit of armor there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the deeds of the extended rules for protection of All the Tathagatas. [Then] owing to their invincible energy and the extreme firmness of the Vajrasattva-samai, they  combined and became one, producing the figure of the Great Bodhisattva Duryodhanavirya, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! The armor of energy, I am the firm one

among the firm;

Because of my firmness, I become the adamantine superior body for those without a body.”

Then the figure of the Great Bodhisattva Duryodhanavirya de­scended from the heart of the World-honored One and took up his place on a lunar disc to the right of All the Tathagatas, where he

again requested instructions.

Then the World-honored One entered the adamantine scunadhi called “Firmness of All the Tatmadaw,,,and in order to save and protect all realms of sentient beings without exception and so that

they might experience complete well-being and happiness, as well as for the obtaining of the fruit of the accomplishment of the ada­mantine body of All the Tathagatas, he conferred upon the Great Bodhisattva Duryodhanavirya the samaya of the pdramita (perfec­tion) of energy of All the Tathagatas [in the form of] the adaman­tine armor, [placing it] in both his hands, whereupon All the Tath5gatas consecrated him with an adamantine name, calling him “Vajramitra (Adamantine Loving Friend), Vajramitra,” Then the Bodhisattva and Mahasattva Vajramitra clothed All the Tathagatas in the adamantine armor and uttered this udana:

“This is the supreme armor of loving kindness of all Buddhas;

The great protection of firm energy, it is called ‘great loving friend.,,,

[Dc] Then the Lord again entered an adamantine samadhi, called “Karma-Empowerment Born of the Samaya of the Great Bodhi­sattva and Mahasattva Sarvamarapramardin (He Who Crushes All Mafras]), whereupon there came forth from his heart the heart-mantra] of All the Tathagatas called “Samaya of Expedi­ent Means of All the Tathagatas^:

Vajrayaksa. (Adamantine Yaksa!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became a multitude of great tusk-weap- ons. When they had appeared, they entered the heart of the World- honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine tusk, which settled on the Buddha’s palm.

From this form of an adamantine tusk there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as all [the Tathagatas^ subjugation of violent anger. [Then] owing to their excellent destruction of all m5[Ras] and the extreme firmness of the Vajrasattva-samad/ii, they combined and became one, producing the figure of the Great


Bodhisattva Sarvamarapramardin, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! [I am] the great expedient means, the loving compassion of all Buddhas,

Whereby those with a form of quietude assume a form of violent anger,”

Then the figure of the Great Bodhisattva Sarvamarapramardin 2i3b descended from the heart of the World-honored One and took up his place on 汪 lunar disc to the left of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi [called] “Extreme Anger of All the Tathagatas,,,and so that all realms of sentient beings without exception might be granted fear­lessness and experience complete well-being and happiness, as well as for the obtaining of the fruit of the supreme siddhi of the knowl­edge of great expedient means and the supernatural powers of All the Tathagatas, he conferred upon the Great Bodhisattva Sarva- marapramardin the [samctyci for] subduing those difficult to sub­due of All the Tathagatas [in the form of] the adamantine tusk-weapon,[placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him wVajracanda (Adamantine Violent Anger), Vajracanda., Then the Bodhisattva and Mahasattva Vajracanda placed the adamantine tusk-weapon in his mouth, terrifying All the Tathagatas, and ut­tered this udana:

“This is that of all Buddhas which subdues those difficult to subdue,

The adamantine tusk-weapon, the expedient means of those of compassion•”

[Dd] Then the Lord again entered an adamantine samadhi, called “Karma-Empowerment Born of the Samaya of the Great Bodhi­sattva and Mahasattva Sarvatathagatamusti (Fist of All the Ta­thagatas),w whereupon there came forth from his heart the

heart[-mantra] of All the Tathagatas, called “Samaya for Binding the Vajras of Body, Speech, and Mind of All the Tathagatas?J:

Vajrasandhi. (Adamantine Union!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became the binds of all seals of All the Tathagatas. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they com­bined and became one, producing the form of an adamantine bind, which settled on the Buddha’s palm.

From this form of an adamantine bind there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and after they had appeared, they performed the play of the supernatural powers of all Buddhas, such as the knowledge of seal- binding of All the Tathagatas, in all world-systems. [Then] owing to their excellent binding of the fist of All the Tathagatas and the extreme firmness of the Vajrasattva-samarfAi, they combined and became one, producing the figure of the Great Bodhisattva Sarva- tath5gatamu§ti,who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! The very firm bind, I am the samaya of the firm ones;

In order to accomplish all the mind’s desires [even] the liberated are bound.”

Then the figure of the Great Bodhisattva Sarvatathagatamusti 2i3c descended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called Samaya of All the Tathagatas,,> and in order to cause All the Tathagatas and divinities to appear and effectuate all siddhis in all realms of sentient beings without exception, and so that [all realms of sentient beings] might experience complete well­being and happiness, as well as for the obtaining of the fruit of the

supreme siddhi of lordship in the seal of the knowledge of the omni­scient one of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Sarvatathagatamusti the samaya of the seal of All the Tathagatas [in the form of] the adamantine bind, [placing it] in both his hands, whereupon All the Tathagatas conse­crated Mm with an adamantine name, calling him Vajramusti (Ada­mantine Fist), Vajramusti. Then the Bodhisattva and Mahasattva Vajramusti bound All the Tathagatas with the adamantine bind and uttered this udana:

“This is the seal-bind of the Buddhas, great and firm;

In order to accomplish quickly all seals, the samaya is not transgressed.”

Action of the Extended Rules for Offering of All the Tathagatas [Da], Firm Armor of Great Energy of All the Tathagatas [Db], Great Expedient Means of All the Tathagatas [Dc], and Knowledge of the Binding of All Seals of All the Tathagatas [Dd]: these are the Great Karma Sattvas of All the Tathagatas.

[A1] Then the Tathagata Aksobhya, having accomplished the World- honored One Vairocana’s knowledge of All the Tathagatas, entered the adamantine samddhi called “Adamantine Empowerment Born of the Samaya of VajraparamitS (Adamantine Perfection)” in order to seal the knowledge of All the Tathagatas, whereupon there came forth from his heart the seal of All the Tathagatas called “Adaman­tine Samaya of All the Tathagatas:

Sattvavajri. (Adamantine One of Being!)

As soon as it had come forth from the hearts of All the Tathagatas, there appeared light rays [in the shape of] vajras. From the tips of these vajra[-\ike] light rays he, the Lord Vajradhara, became [trans­formed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems and sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, producing the form of a great vajra equal in size to all world- systems, which took up its place on a lunar disc in front of the

World-honored One, the Buddha Vairocana, and uttered this udana:

How wonderful! [I am] the sattva-vajra of all the Buddhas, and firm;

On account of my firmness I have no body, [yet] because of that I have obtained the adamantine body.”

[B1] Then the World-honored One, the Tathagata Ratnasambhava, entered the adamantine samadhi called “Adamantine Empower­ment of the Gem Born of the Samaya of Ratnaparamita (Gem Per­fection) in order to seal the World-honored One Vairocana,s knowledge of All the Tathagatas, whereupon there came forth from 214a his heart his own seal called “Adamantine [Gem] Samaya”:

Ratnavajri. (Adamantine One of the Gem!)

As soon as it had come forth from the hearts of All the Tathagatas there appeared light rays [in the shape of] gems. From these gem[-like] light rays he, the Lord Vajradhara, became [trans­formed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems and sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, pro­ducing the form of a great adamantine gem equal in size to all world- systems, which took up its place on a lunar disc to the right of the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! I am called the gem-vajra of all Buddhas;

For the multitude of seals [I represent] the firm guiding principle of consecration.”

[C1] Then the World-honored One, the Tathagata Loke§vararja, entered the adamantine samadhi called “Adamantine Empowerment of the Dharma Born of the Samaya of DharmapSramita (Dharma Perfection) in order to seal the World-honored One Vairocana,s knowledge of All the Tathagatas, whereupon there came forth from his heart his own seal called “Dharma Samaya”:

Dharmavajri. (Adamantine One of the Dharma!)

As soon as it had come forth from the hearts of All the TatMgatas, there appeared light rays [in the shape of] lotus flowers. From these lotus-flower[-like] light rays he, the Lord Vajradhara, be­came [transformed into] the figures of Tathagatas equal [in num­ber] to the dust-motes of all world-systems and sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, producing the form of a great adamantine lotus flower equal in size to all world-systems, which took up its place on a lunar disc behind the World-honored One, the Buddha Vairocana, and uttered this udana:

“How wonderful! I am the dharma-vajra of all Buddhas, and pure;

Being pure by nature, I render [even] covetous passion taintless.”

[D1] Then the World-honored One, the Tathagata Amoghasiddhi, entered the adamantine samadhi called “Adamantine Empower­ment Born of the Samaya of Sarvaparamita (All Perfection)” in or­der to seal [the World-honored One] Vairocana’s knowledge of All the Tathagatas, whereupon there came forth from his heart his own seal called “[Karma] Samaya of All [the Tathagatas]7:

Karmavajri. (Adamantine One of Action!)

As soon as it had come forth from the hearts of All the Tathagatas, there appeared light rays [in the shape of] all-karman (sarua-karman = karma-vajra). From these [al\-]karman[-Uke] light rays of All the Tathagatas he, the Lord Vajradhara, became [trans­formed into] the figures of Tathagatas equal [in number] to the dust- motes of all world-systems and universally sealed the knowledge of 2i4b All the Tathagatas, [Then] they again combined and became one, producing the form of a great karma-vajra, equal in size to all world- systems and facing all directions, which took up its place on a lunar disc to the left of the World-honored One, the Buddha Vairocana, and uttered this udana:


 


 

The Adamantine Pinnacle Sutra

“How wonderful! I am the action-uq/'m of all Buddhas, and many,

For [although] one, I am skilled at performing deeds in all Buddha-realms.”

Samaya of the Knowledge of All the Tathagatas [A1], Great Conse­cration [B1], Adamantine Dharma-Nature [C1],and All Offering [D1]: these are the Great Paramitas of All the Tathagatas.

[A2] Then the World-honored One, the Buddha Vairocana, again entered an adamantine samadhi, called “Born of the Samaya of Delight-Offering of All the Tathagatas,w whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:

Vajralasye. (Adamantine Play!)

As soon as she had come forth from the hearts of All the Tatha­gatas, there appeared uajra-seals. From the tips of these vajra- seals he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becom­ing the Great Goddess Vajralasya (Adamantine Play), Vajra- sattva’s consort, who resembles Vajrasattva, [possesses] all physical features,manifold forms, colors, and modes of deport­ment and all articles of adornment, and embodies the family of All the Tathagatas. She [then] took up her place on a lunar disc to the left side of the mandala of the World-honored One, the Tathagata Aksobhya, and uttered this udana:

“How wonderful! Among the offerings of the Buddhas, there is none to compare [with me],

For through the offering of covetous passion I am able to effect all offerings.”

[B2] Then the World-honored One Vairocana again entered an ada­mantine samddhi, called “Born of the Samaya of Gem-Garland Con­secration of All the Tathagatas,,,whereupon there came forth from


his heart a great goddess of the family of All the Tathagatas:

Vajramale. (Adamantine Garland!)

As soon as she had come forth from the hearts of All the Tatha­gatas, there appeared great gem-seals. From the tips of these great gem-seals he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajramala (Adamantine Garland), who took up her place on a lunar disc to the left side of the mandala of the World- honored One, the Tathagata Ratnasambhava, and uttered this uddna:

“How wonderful! I am incomparable, celebrated as the gem- 2i4c offering,

[For] those who receive [my] offering have command over supreme kingship of the three realms.”

[C2] Then the World-honored One Vairocana again entered an ada­mantine samadhi, called “Born of the Samaya of Song-Offering of All the Tathagatas/5 whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:

Vajraglte. (Adamantine Song!)

As soon as she had come forth from the hearts of All the Tatha­gatas, there appeared the dharma-sesls of All the Tathagatas. From these dharma-seols of All the Tathagatas he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in num­ber] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajragita (Adaman­tine Song), who took up her place on a lunar disc to the left side of [the mandala of] the World-honored One, the Tathagata Lokesvara- raja, and uttered this udana:

“How wonderful! Consisting of song, I make offerings to all seers,

On account of which they delight in these offerings, [even though] all dharmas are like the response of an echo.”

[D2] Then the World-honored One Vairocana again entered an ada­mantine called Born of the Samaya of Dance-Offering1 of All the Tathagatas, whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:

Vajranrtye. (Adamantine Dance!)

As soon 贴 she had come forth from the hearts of All the Tatha- gatas,there appeared extended rituals of dance of All the Tathagatas. From these rituals of dance-offering of All the Tathagatas which had appeared he, the Lord Vajradhara, became [trans­formed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajranrtya (Adamantine Dance), who took up her place on a lunar disc to the left side of [the mandala of] the World-honored One, the Tathagata Amoghasiddhi, and ut­tered this udana:

How wonderful! [I am] a vast offering for those who per­form all offerings,

For through the ritual of the adamantine dance the Buddhas, offering is established.”

Samaya of Unsurpassed Well-Being and Happiness of All the Tathagatas [A2], Garland of All the Tathagatas [B2], Chant of All the Tathagatas [C2],and Unsurpassed Performance of the Act of Offering of All the Tathagatas [D2]: these are the Secret Offerings of All the Tathagatas.

[A3] Then the World-honored One, the Tathagata Aksobhya, entered the adamantine samadhi called “Born of the Samaya for Causing Joy of All the Tathagatas" in response to the offering 215a of the Tathagata Vairocana, whereupon there came forth from his heart the maidservant of All the Tathagatas:

Vajradhupe. (Adamantine Incense!)


As soon as she had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, became a diverse array of clouds of incense-offering, pervading the entire Adamantine Realm. When it had appeared, there came forth from this sea of clouds of incense-offering the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Goddess Vajradhupa (Adamantine Incense), who took up her place on a lunar disc in a corner to the left of the World-honored One’s pavilion with a pin­nacle [made] of vajras and mani-gevcis and uttered this udana:

“How wonderful! [I am] the great offering, possessed of joy and graceful;

Through the entry14 of the sattva, enlightenment is quickly realized ■”

[B3] Then the World-honored One, the TatMgata Ratnasaipbhava, entered the adamantine samddhi called “Born of the Samaya of Gem-Adornment Offering” in response to the offering of the Tatha­gata Vairocana, whereupon there came forth from his heart the great goddess and portress of All the Tathagatas:

Vajrapuspe. (Adamantine Flower!)

As soon as she had come forth from the hearts of All the Tath.5- gatas,he, the Lord Vajradhara, became an array of offerings of all flowers, pervading the entire realm of empty space. When it had appeared, there came forth from this array of offerings of all flowers the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, assuming the form of the Goddess VajrapuspS (Adamantine Flower), who took up her place on a lunar disc in a corner to the left of the Tathagata^ pavilion with a pinnacle [made] of vajras and mani-g&vas and uttered this udana:

“How wonderful! [I am] the flower-offering, able to perform all adornment,

For the Tathagatas, gem-nature is quickly obtained [through] offering•”

[C3] Then the World-honored One, the Tathagata Lokesvararaja, entered the adamantine samadhi called “Born of the Samaya of Light-Offering of All the Tathagatas^ in response to the offering of the World-honored One Vairocana, whereupon there came forth from his heart the female messenger of All the Tathagatas:

Vajraloke. (Adamantine Lamp!)

As soon as she had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, appeared as an array of offerings of all light realms, pervading the Dharma-realm in its entirety. From these decorative articles of all light realms there came forth the figures of Tathagatas equal [in number] to the dust-motes of all 2i5b world-systems. When they had appeared, they combined again and became one, becoming the figure of the Goddess Vajraloka (Ada­mantine Light), who took up her place on a lunar disc in a corner to the left of the World-honored One’s pavilion with a pinnacle [made] of uajras and mani-gems and uttered this udana:

“How wonderful! I am the vast offering of lamps, and graceful;

Being quickly endowed with light, the eyes of all Buddhas are obtained.”

[D3] Then the World-honored One, the Tathagata Amoghasiddhi, entered the adamantine samadhi called “Born of the Samaya of Unguent-Offering of All the Tathagatas” in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the maidservant of All the Tathagatas:

Vajragandhe. (Adamantine Unguent!)

As soon as she had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, appeared as an array of all unguent- offerings pervading the entire Dharma-realm. From this array of all unguent-ofiferings, there came forth the figures of Tathagatas


equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, becom­ing the figure of the Goddess Vajragandha (Adamantine Unguent), who took up her place on a lunar disc in a corner to the left of the World-honored Ones pavilion with a pinnacle [made] of vajras and mani-gems and uttered this udana:

“How wonderful! The unguent-offering, I am refined and pleasing to the mind,

For the Tathagata^ perfume is thereby bestowed upon the whole body.”

Entry of Knowledge of All the Tathagatas [A3], Samaya of the Fac­tors of Great Enlightenment [B3],Light of All the Tathagatas [C3], and Unguent of Morality, Meditation, Wisdom, Liberation, and Knowledge-and-Vision of Liberation [D3]: these are the Executrices of Instructions of All the Tathagatas.

[A4] Then the World-honored One, the Tathagata Vairocana, again entered an adamantine samadhi, called “Sattva Born of the Samaya of the Samaya-Hook of All the Tathagatas, whereupon there came forth from his heart the master of the multitude of all seals of All the Tathagatas:

Vajrankusa. (Adamantine Hook!)

As soon as he had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, appeared as multitudes of all seals of All the Tathagatas. From these multitudes of all seals of All the Tathagatas there came forth the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrankusa (Adamantine Hook), who took up his place on a lunar disc in the middle of the Vajra Gate of the World-honored Ones  pavilion with a pinnacle [made] of vajras and mani-gems and summoning by hook the samayas of All the Tathagatas, uttered this 2i5c udana:

“How wonderful! The hook-vow of all Buddhas, I am firm,

For those whom I universally summon by hook assemble all mandalas.n

[B4] Then the World-honored One again entered the adamantine samadhi called “Born of the Samaya of the Mahasattva Induction (Pravesa) into the Samaya of All the Tathagatas,w whereupon there came forth from his heart the porter of seal-entry of All the Tathagatas:

Vajrapasa. (Adamantine Noose!)

As soon as he had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, appeared as multitudes of seals for induction into the samaya of All the Tathagatas. From these multi­tudes of seals for induction into the samaya of All the Tathagatas there came forth the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrapasa (Ada­mantine Noose), who took up his place on a lunar disc within the Gem Gate of the World-honored One’s pavilion with a pinnacle [made] of vajra色 and mani-gems and, inducting All the Tathagatas, uttered this udana:

“How wonderful! I am the firm adamantine noose of all Buddhas;

Even those who have entered all dust-motes, these I again induct.”

[C4] Then the World-honored One again entered an adamantine samddhi, called “Born of the Samaya of the Great Sattva Chain (Sphota) of the Samaya of All the Tathagatas/5 whereupon there came forth from his heart the messenger of All the Tathagatas [called] “Bind of the Samaya of All the Tathagatasw:

Vajrasphota. (Adamantine Chain!)

As soon as he had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, appeared as multitudes of seals for

binding the samaya of All the Tathagatas. When they had come forth, there appeared from these multitudes of seals for binding the samaya of All the Tathagatas the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrasphota (Adamantine Chain), who took up his place on a lunar disc in the middle of the Dharma Gate of the World-honored One’s pavilion with a pinnacle [made] of vajras and mani-gems and [bind­ing All the Tathagatas,] uttered this udana:

“How wonderful! [I am] the great and firm adamantine chain of all Buddhas;

I cause those liberated from all bonds to be bound for the weal of sentient beings.”

[D4] Then the World-honored One again entered an adamantine samadhi, called “Bora of the Samaya of the Great Bodhisattva En­try (Avesa) of All the TathSgatas,whereupon there came forth from his heart the servant of all seals of All the Tathagatas:

Vajravesa. (Adamantine Entry!)

As soon as he had come forth from the hearts of All the Tatha­gatas, he, the Lord Vajradhara, became the masters of seals of All the Tathagatas. When they had come forth, there appeared from these masters of seals of All the Tathagatas the figures of Tathagatas equal [in number] to the dust-motes of all world-sys­tems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrvesa (Adamantine Entry), who took up his place on a lunar disc in the middle of the Karma Gate of the World-honored One’s pavilion with a pinnacle [made] of vajras and mani-gem.^ and [causing All the Tathagatas to enter,] uttered this udana:

“How wonderful! I am the firm adamantine entry of all Buddhas;

I become lord over all, and then again I also become a servant.”

Hook-Summoning of the Samaya of All the Tathagatas [A4], In­duction [B4],Bind [C4],and Subduing [D4]: these are the [Executants of] Instructions of All the Tathagatas.

III. Samadhi of the Supreme King of Action (Karmarajagri-nama-samadhi)

Then, in order to assemble All the Tathagatas, the World-honored One made the gesture of the adamantine finger-snap and uttered this heart[-mantra called] “Empowerment of the Assembly of All the Tathagatas”:

Vajrasamaja. (Adamantine assembly!)

In a fraction of a second, and having been aroused by the ges­ture of the finger-snap of All the Tathagatas, Tathagatas through­out the oceanlike clouds of all world-systems and equal [in number] to the dust-motes of all world-systems gathered, together with mandala^, of bodhisattva assemblies; having [gathered],they be­took themselves to where the World-honored One, the Tathagata Vairocana, was in the pavilion with a pinnacle [made] of vajras and mani-gems, and upon arriving they uttered the heart[-mantra called] “Obeisance to the Feet of All the TatMgatas”:

Om sarvatathagatapadavandanam karomi. {Om, I make obei­sance to the feet of All the Tathagatas.)

After having made obeisance to All the Tathagatas by mind­fully reciting at will this mantra which is effective by nature, they uttered this udana:

“How wonderful is the rite of homage to the Bodhisattva Great Samantabhadra!

This is the circular altar of the Tathagatas which illumes the Tathagata.”

Then after having uttered [this udana], the Tathagatas who had assembled from all world-systems in the ten directions entered


the heart of the Buddha Vairocana through the empowerment of All the Tathagatas [and together with] all the mandalas of bodhisattva assemblies. [Then] from the hearts of All the Tatha­gatas there appeared the mandala^ of their respective hosts of bodhisattvas, which formed an altar {mandala) around the pavil­ion with a pinnacle [made] of vajras and mani-gems of the World- honored One, the Buddha Vairocana, where, abiding in samddhi, they uttered this Udana:

“How wonderful is the vast one of all Buddhas, born without beginning!

For [Buddhas equal in] number to all dust[-motes] obtain the single nature of the Buddha [Vairocana].,,

IV Initiation Rites

1. Eulogy of One Hundred and Eight Names

Thereupon the Lords, [namely,] All the Tathagatas, again as­sembled, and for the empowerment of the Great Mandala of the Adamantine Realm and so that all realms of sentient beings with­out exception might obtain salvation and all benefits and well-be- ing,as well as for the supreme accomplishment of the knowledge of equality, the supernatural faculties, and the sarnbodhi of All the Tathagatas, they entreated the Lord—lord of All the Tathagatas, Vajrasattva, without beginning or end, the Great Vajradhara— invoking him with these “One Hundred and Eight Praises,,:15

Adamantine Hero (Vajrasattva)! Great mind! Vajra! All-Tathagata!

Universally Good (Samantabhadra)! First among the adamantine ones! We pay homage to Vajra-in-Hand (Vajrapani)! [Aa]

Adamantine King (Vajraraja)! Well-awakened one! Adamantine hook! Tathagata!

Infallible King (AmogharSja)! [Supreme among] adamantine ones! We pay homage to Adamantine [Hook-]Summons (Vajrakarsa)! [Ab]

Adamantine Passion (Vajraraga)! Great bliss! Adamantine arrow! Subjugator!

Ma[ra]-Desire (Marakama)! Great vajra! We pay homage to Adamantine Bow (Vajracapa)! [Ac]

Adamantine Applause (Vajrasadhu)! Sattva! Adamantine play! Great pleasure!

King of Joy (Pramodyaraja)! [Supreme among] adamantine ones! We pay homage to Adamantine Joy (Vajraharsa)! [Ad]

Adamantine Gem (Vajraratna)! Vajra! Adamantine space! Great gem!

Gem Matrix! Adamantine opulent one! We pay homage to Adamantine Matrix (Vajragarbha)! [Ba]

Adamantine Splendor (Vajrateja)! Great flame! Adamantine sun! Buddha-light!

Adamantine light [ray]! Great Splendor (MaMteja)! We pay homage to Adamantine Light (Vajraprabha)! [Bb] Adamantine Banner (Vajraketu)! Good benefit! Adamantine pennant! Well-pleasing one!

Gemmed Banner (Ratnaketu)! Great vajra! We pay homage to Adamantine Staff (Vajrayasti)! [Be]

Adamantine Laughter (Vajrahasa)! Great laughter!

Adamantine smile! Great marvel!

Loving Joy (Prltipramodya)! Supreme among adamantine ones! We pay homage to Adamantine Love (Vajrapriti)! [Bd]

Adamantine Dharma (Vajradharma)! Good benefit!

Adamantine lotus! Well-purifying one!

World-Prized One (Lokesvara)! Adamantine eye! We pay homage to Adamantine Eye (Vajranetra)! [Ca]

Adamantine Acuity (Vajratiksna)! Great Vehicle! Adaman­tine sword! Great weapon!


Wondrously Auspicious (Manjusrl)! Adamantine depth! We pay homage to Adamantine Wisdom (Vajrabuddhi)! [Cb] Adamantine Cause (Vajrahetu)! Great place! Adamantine

wheel! Guiding principle!                                                                               

Turning [of the Dharma-Wheel] (Supravartana)! Arisen from the vajra! We pay homage to Adamantine Place (Vajramanda)! [Cc]

Adamantine Speech (Vajrabhasa)! Wondrous knowledge!

Adamantine recitation! Wondrous accomplishment!

Speechless One (Avaca)! Adamantine accomplishment! We pay homage to Adamantine Speech (Vajravaca)! [Cd] Adamantine Action (Vajrakarma)! Instruction! Adamantine extensive one! Infallible one!

Action-ua/m/ Universal goer! We pay homage to Adaman­tine Skill (Vajravisva)! [Da]

Adamantine Protection (Vajraraksa)! Great hero! Adaman­tine armor! Great firm one!

Invincible One (Duryodhana)! Wondrous energy! We pay homage to Adamantine Energy (Vajravirya)! [Db]

Adamantine All[-Devouring One] (Vajrayaksa)! Expedient means! Adamantine tusk! Great fear!

Destroyer of MS[ra] (Marapramardin)! Adamantine severe one! We pay homage to Adamantine Anger (Vajracanda)!

[Dc]

Adamantine Union16 (Vajrasandhi)! Majesty! Adamantine binder! Liberator!

Adamantine Fist (Vajramusti)! Supreme vow! We pay homage to Adamantine Fist! [Dd]

If anyone should keep [in mind] these names, the one hundred and eight serene praises,

Consecrated with an adamantine name, he too will obtain the like.

If anyone should praise the Great Vajradhara with these names

And chant them with upright mind, he will be like Vajradhara.

We praise you with these names, these one hundred and eight names,

And beseech you to disseminate the great guiding principle, The Realization of the Great Vehicle.

We entreat you, O Honorable One, we beseech you to ex­pound the supreme rules,

The great circle of all Buddhas, the supreme Great Mandala.

  1. Exposition of the Great Mandala

Thereupon the Lord, the Great Vajradhara, having listened to the words of entreaty of All the Tathagatas, entered the adamantine samadhi [called] “Empowerment Born of the Samaya of All the Tathagatas” and expounded the Great Mandala of the Adaman­tine Realm.

Next I shall fully explain the supreme Great Mandala:

Since it is similar to the Adamantine Realm,17 it is called “Adamantine Realm.”

In accordance with the teachings one should sit at ease in the center of the mandala,

And contemplating the great seal18 of the Great Sattva, one should empower [oneself].

Abiding in the seal, one should arise, and scanning all directions,

One proceeds with haughty air, chanting “Vajrasattva.”

                      With a new cord, twisted well together, of proper measure­ments, and fine-looking—

With [such] a cord the wise person should mark out the mandala to the best of his ability.

It is four-sided, with four entrances and adorned with four arches;

It has four [directional] cords that intersect and is decorated with colored silken banners and garlands;


The boundary [of the mandala] between all the corner sectors and the entranceways

Is studded with vajras and gems: [in this fashion] one should mark out the outer circular altar (mandala).

One should enter the central sanctuary thereof, circular in shape,

Marked out completely with a string of vajras and decorated with eight pillars.

[The area] within the supreme adamantine pillars should be adorned with five [lunar] discs;

In the central mandala install an image of the Buddha [Vairocana] [X].

Within mandalas surrounding on all sides [the central mandala of] the Buddha [Vairocana]

Draw in succession the four foremost Samayas [A^D1].

Proceeding with adamantine pace to the four mandalas [in the four quarters],

Install all the Buddhas, [namely,] the foursome of Aksobhya and so forth:

One should construct the altar of Aksobhya [A] together with Vajradhara and so forth [Aa-Ad];

The mandala of Ratnasambhava [B] is filled with Vajragarbha and so forth [Ba—Bd];

The circular altar of Amitayus (Immeasurable Life) [C] is pure with Vajranetra and so forth [Ca-Cd];

One should draw the altar of Amoghasiddhi [D] together with Vajravisva and so forth [Da-Dd].

One should draw the Adamantine Women [A2-D2],install­ing them in the intermediate spaces of the [central] circle;

One should draw the Buddhas’ Offerings [A3-D3] in the corners of the outer altar;

In the middle of each of the entrances is [one of] the host of Four Gatekeepers [A4-D4];

One should draw the Mahasattvas [of the Good Eon (bhadra-kalpa)],19 installing them in the outer altar.

  1. Teacher’s Rites in the Mandala

Then, having bound the supreme samaya seal20 in accor­dance with the rules,

The Adamantine Teacher enters [the mandala], after which he breaks the seal and [effects] the entry (avesa) [of the deities into the mandala].

This is the heart-mantra] for all entry: Ah.

Requesting instructions in accordance with the basic teach­ing, he performs self-empowerment and so forth,

After which he announces his own name and should perform acts of accomplishment with the vajra.

Then the Adamantine Teacher binds the sattva-vajra hook {sattva-vajrankusi),

And by summoning with a snap of his fingers,he should invoke all the Buddhas.

In a moment all the Buddhas together with Vajrasattva Will assemble in the mandala, filling all the altars.

Then he quickly visualizes the great seal of Vajrasattva And recites once the “One Hundred and Eight [Names].,, Pleased with the assembly, the Tathagatas are all firm; Vajrasattva himself having been accomplished, he stands at ease as a loving friend.

In all the entrances [the Teacher] performs [ritual] acts with the [seals of the] hook and so forth;

With the great karma seals he establishes the samayas.

With the [supreme] samaya seals [and the seals] sattva- vajra and so forth He should accomplish the Great Sattvas, reciting ctJah hum vam hoh.”21

Thus he summons the Buddhas and all the Great Sattvas, Summoning them by hook and inducting them, after which he binds and subdues them.

Then with secret offerings he causes those of great awe­inspiring excellence to rejoice


[And entreats them, saying,] “For the sake of sentient beings, I beseech you to bring about success in every­thing!^

Such are the deeds of the Adamantine Teacher in all the altars.

The Adamantine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle,Being the Scripture of the Great King of Teachings,Fascicle Two.


Fascicle Three

Extended Rules for the Great Mandala [“Adamantine Realm,,] (III)

IV   Initiation Rites (continued)

  1. Initiation of the Disciple

Next, I shall explain in detail the rules for introducing an Adaman­tine Disciple into the Great Mandala of the Adamantine [Realm], Among these [rules] I shall first explain the introduction [into the mandalaX which is for the sake of the supreme siddhi of the salva­tion, benefit, and well-being of all realms of sentient beings with­out exception.22

When introducing [the disciple] into this Great Mandala, one should not choose between worthy vessels and unworthy vessels. 2i7c Why is this?

There are, World-honored Ones, sentient beings who commit great sins. If they enter this Great Mandala of the Adamantine Realm, after having seen and entered it, they will be freed from all evil destinies.

[Then again] there are, World-honored Ones, sentient beings who cling to all kinds of profit, food and drink, and lustful desires, who loathe the samaya, and [are incapable of] performing the pre­liminary practices and so forth. [But even] such beings will, if they enter [this mandala] in accordance with their mental inclinations, attain the fulfillment of all their wishes.

[Then again] there are, World-honored Ones, sentient beings who delight in singing, dancing, fun, games, food and drink, and amusements, and who, because they do not clearly understand the Dharma-nature of the realization of the Great Vehicle of All the Tathagatas, enter the mandalas of other families of deities; fearing


the prohibitory precepts, they do not enter the mandalas of the family of All the Tathagatas, which encompass the fulfillment of all wishes and are able to produce unsurpassed pleasure and joy. Accordingly, these who face the path of entry to the altars (man4alas) of evil destinies should enter this Great Mandala of the Adamantine Realm in order to experience all delight, supreme siddhi, well-being and happiness, and to transmute the path whereby all evil destinies appear.

[Then] again there are, World-honored Ones, sentient beings abiding in the true Dharma who, because they have for the sake of all beings been seeking the Buddha,s enlightenment by expedient means for the supreme siddhi of the morality, meditation, and wis­dom of All the Tathagatas, have been long cultivating the [four] concentrations, [eight] liberations, [ten] stages, and so forth, and have become weary of their exertions.23 If they enter this Great Mandala of the Adamantine Realm, as soon as they have entered, the fruit of [the state of] All the Tathagatas will be not at all difficult [for them to attain], let alone other kinds of siddhi‘

Next, [the disciple] should first of all make obeisance to All the Tathagatas by means of the “four obeisances.” [First] he makes obei­sance to the eastern quarter with the whole body, stretching out his arms in the “adamantine clasp” ivajrdnjali) [with the palms pressed together and the fingers interlaced] and touching the ground with his chest. The mantra is:

Oiji sarvatathagatapujopasthandyatmanam nirydtayami, sarvatathagatavajrasattvddhitisthasva mam. (0呎,Ioffermy- self for service in worship of All the Tathagatas. O Vajrasattva of All the Tathagatas, empower me!)

Then,placing the foregoing adamantine clasp level with his heart, he makes obeisance to the southern quarter, [touching the ground] with his forehead. The mantra is:

Otn sarvatathdgatapujdbhisekdydtTndnarn niryatayami, sarvutathcigcitcLvcijrcLrcttTiQbhisiiicci tyigtyi. (Otji,I offer myself

for consecration through worship of All the Tathagatas. O Vajraratna of All the Tathagatas, consecrate me!)

Then, placing the foregoing adamantine clasp on his head, he makes obeisance to the western quarter, touching the ground with his mouth. The mantra is:

Ora sarvatathagatapujapravartanaydtmanam nirydtaydmi, 218a sarvatathagatavajradharma pravartaya mam. (Om, I offer my­self for the incitement of worship of All the Tathagatas. O Vajradharma of All the Tathagatas, incite me!)

Then, bringing the foregoing adamantine clasp to his heart, he makes obeisance to the northern quarter, touching the ground with the crown [of his head]. The mantra is:

Om sarvatathdgatapiijdkarmane24c atmanam niryatayamiy sarvatathagatavajrakarma kuru mam. (Om, I offer myself for the act of worship of All the Tathagatas. O Vajrakarma of All the Tathagatas, activate me!)

Then, with [the disciple] wearing a garment of red silken fabric and his face covered with a red cloth, [the Teacher] makes the dis­ciple bind the sattua-vajri25 seal with this mantra:

Samayas tvam. (You are the pledge.)

Then he makes him hold a garland of flowers with his two middle fingers and introduces him [into the mandala] with this heart-mantra:

Samaya hum. (Pledge! hum!)

Having introduced him, [the Teacher] makes the following pro­nouncement:

Adya tvam sarvatathagatakulapravistah. Tad aharn te vajrajnanam utpadayisyami, yena jnanena tvam sarva- tathagatasiddhim api prapsyasi, kim utanyah siddhih. Na ca tvayadrstamahdmandalasya vaktavyam, ma te samayo

vyathet.26 (Today you are entering the family of All the Tathagatas. I shall generate in you that adamantine knowledge by means of which you will obtain even the accomplishment of All the Tath§gatas, not to mention other accomplishments as well. Nor should you speak [of this] to anybody who has not seen the Great Mandala, lest the pledge come to naught for you.)

[Then] the Adamantine Acarya (Teacher) should himself bind the sattva-vajri seal, which he places facing downward on the disciple’s head, making the following pronouncement: “This is the samaya-vajra (pledge-^ra). It will split your head [if you talk about this to others, so] you must not speak of it.”

Having empowered the oath-water once, [the Teacher] makes the disciple drink it. The “oath-water” mantra is:

Vajrasattvah svayam te fdya hrdaye samavasthitah, Nirbhidya27 tatksanam yayad yadi bruyad idam nay am. Vajrodaka thah.

(Vajrasattva himself has now settled in your heart.

If you should divulge this procedure, he will at that very moment burst [your heart] asunder and depart. Adamantine water! thah!)

Then [the Teacher] addresses the disciple [saying], “Henceforth you will look upon me as VajrapSni. You must do as I say, and you must not treat me with contempt. Do not bring calamity upon your­self such that you die and then fall into hell!”

After having spoken thus, [the Teacher says to the disciple, “Say these words:] I beseech All the Tathagatas to empower me; I beseech Vajrasattva to enter upon me.”

[Then] the Adamantine Acarya should bind the sattva-vajrl seal and make this pronouncement:

Ayam tat samayo vajram vajrasattvam iti smrtam,

Avesayatu te,dyaiva vajrajndnam anuttaram.

Vajravesa ah,

(This is the pledge, the vajra known as Vajrasattva;

May it cause unsurpassed adamantine knowledge to enter upon you this very day!

Adamantine entry! ah!)

Then [the Teacher] binds the wrath-fist (krodha-musti), break­ing the sattva-vajri seal, and [makes the disciple] recite at will the one-hundred-syllable mantra of the realization of the Great Vehicle28 with adamantine speech. Then the avesa (entry [of Vajrasattva]) takes place, and as soon as the areas has taken place, he generates subtle knowledge. Through this [knowledge] he knows the minds of others, comprehends the minds of others, and knows the three ages with respect to all matters; his mind becomes firm in the teaching of All the Tathagatas; he totally eliminates all suffering, is freed from all evil destinies, and is invulnerable among all sentient be­ings; All the Tathagatas empower him; all siddhi色 manifest before him; and he obtains the birth of unprecedented joy, well-being, and happiness. Because of this well-being and so forth, he may accom­plish either samadhi or the dharani-ga.tes,29 or all his wishes may be completely fulfilled, or he may even accomplish the quindecamine of All the Tathagatas.

Then [the Teacher] binds the [sattva-vajri] seal and, releasing it on the disciple’s heart, he recites this heart-mantra:

Tistha vajra, drdho me bhava, sasvato me bhava,hrdayam me 'dhitistha, sarvasiddhim ca me prayaccha,hum ha ha ha ha hoh. (Abide, O vajra! be firm for me! be eternal for me! empower my heart and grant me all success! hum ha ha ha ha hoh!)

Then [the Teacher] makes the disciple throw the garland of flowers onto the Great Mandala with this heart-mantra:

Pratlccha vajra,hoh (Receive, O vajra! hoh!)

Wherever the [garland of] flowers should happen to fall, that deity is effective for him. Then [the Teacher] takes the garland of flowers and fastens it on the disciple’s head with this heart-mantra:


Om pratigrhna tvam imam sattva[m] mahabala.30 (Om3 ac­cept this being, O you of great power!)

With this the Great Sattva accepts [the disciple], and he quickly gains success. After entry has been accomplished, [the Teacher] un­covers the [disciple’s] face with this heart-mantra:

Orn vajrasattvah svayam te,dya caksudghatanatatparah,

Udghatayati sarvakso vajracaksur anuttaram.

(Om, Vajrasattva himself is intent upon opening your eyes today;

The All-Eyed One opens the unsurpassed adamantine eye.)

Then [the Teacher] recites the “vision” mantra:

He vajra pasya. (Hey, vajra, look!)

Then he makes the disciple look at the Great Mandala in regu­lar order. As soon as he has seen [it, the disciple] is empowered and protected by All the Tathagatas and Vajrasattva abides in the disciple’s heart, whereupon he sees the play of supernatural pow­ers [such as] various shining figures. As a result of having seen the mandala, he will, through the Tathagatas,   empowerment, either see the Lord, the Great Vajradhara, manifesting his original form, or else he will see a Tathagata. Henceforth [he will achieve] all objectives, all things that his mind desires, and all siddhis, up to attaining [the state of] Vajradhara or a Tathagata.

After having shown [the disciple] the Great Mandala, [the Teacher] empowers a flask of scented water with a vajra and anoints the disciple’s head with this heart-mantra:

Vajrabhi^inca. (O vajra, consecrate [him]!)

Then with a particular seal and fastening a garland [to the dis­ciple], he places his own insignia in the palms of the [disciple’s] two hands, reciting [this] heart-mantra:

Adyabhisiktas tvam asi buddhair vajrabhisekatah.

Idam te sarvabuddhatvam grhna vajra[m] susiddhaye.

Om vajradhipatitvam abhisincami.31 Tistha vajra. Samayas tvam.

(You have now been consecrated by the Buddhas with the adamantine consecration.

Take for good success this vajra, [which represents] for you complete Buddhahood!

Oms I consecrate [you] as adamantine lord. Abide, vajra! You are the pledge.)

Then [the Teacher] consecrates [the disciple] with an adaman­tine name with this heart-mantra:

Om vajrasattva tvam abhisincami vajranamabhisekatah, he vajrandma. (Omy O Vajrasattva, I consecrate you with the con­secration of the adamantine name. Hey, adamantine name!) Adamantine So-and-so!

When [the Teacher] confers a name on the disciple, he should add “he” and use this when calling him.

Here ends the detailed explanation of the rules for entry into all mandalas.

V   Knowledge for Achieving Success (Siddhi)

1. Four Wristiest of Saddle-Knowledge

Then [the Teacher] should question the disciple, saying, “Do you prefer the knowledge of the siddhi of generation [of material objec­tives], the knowledge of the siddhi of supernatural powers, the knowledge of the siddhi of the vidyadhara,32 or the knowledge of the supreme siddhi of the knowledge of All the Tathagatas?55 He should explain that which accords with his [disciple’s] wishes.

⑴ Thereupon [the Teacher] teaches [the disciple] the seal-knowledge {mudra-jnana) for achieving the siddhi of [material] objectives.33

One should visualize in one,s heart the form of a vajra resting on treasure;


Having visualized [this], one will then see hidden treasure lying in the ground.

Having visualized the form of a vajra, one visualizes it in the sky;

Wherever one should see it fall, that is [the site of] hidden treasure.

The form of a vajra on the tongue—this the wise person should visualize;

If he himself says, “It is here,” after he has spoken, [his words] will come true.

One should visualize one’s own body as being completely in the form of a vajra;

Wherever he who has been entered upon [by the vajra] falls, that is [the site of] hidden treasure.

The heart-mantras for these are:

Vajranidhi. (Adamantine treasure!)

Ratnanidhi. (Gem treasure!)

Dharmanidhi. (Dharma treasure!)

Karmanidhi. (Action treasure!)34

(ii)    Next [the Teacher] should teach [the disciple] the seal-knowl- edge for achieving the siddhi of adamantine [supernatural pow­ers],

The entry of the vajra having been effected, water assumes the form of a vajra;

Through [this] visualization, one quickly succeeds in walk­ing about on water.

Having again effected the entry of the vajra, one’s physical form assumes one,s [desired] figure;

Repeatedly practicing in this manner, one spontaneously assumes the figure of [even] a Buddha.

[The vajra] having entered upon oneself, one visualizes oneself as being like the sky;

After having repeatedly practiced as one pleases, one will then obtain antardha (invisibility).

If, when the vajra has entered upon oneself, one visualizes oneself as being like a vajra,

Then to the extent that one jumps up [in the air], one will obtain [the ability to] move through empty space.

The mantras for these are:

Vajrajala. (Adamantine water!)

Vajrarupa. (Adamantine form!)

Vajrakasa. (Adamantine space!)

Vajram aham. (I am a vajra.)

(iii)    Next [the Teacher] teaches [the disciple] the seal-knowledge for achieving the siddhi of the adamantine vidyadhara.

One should visualize the figure of the moon, and one will soar up into empty space;

Grasping a vajra in one,s hand, one will obtain [the state of] an adamantine vidyadhara.

Ascending up onto a lunar disc, one should visualize an adamantine gem;

He of pure body will succeed in soaring up into the sky as he wishes in a moment.

After having ascended up onto a lunar disc, [one visualizes] an adamantine lotus held in the hand;

One should visualize Vajranetra, whereupon one will attain the stage of a vidyadhara.

Abiding in the middle of a lunar disc,one should visualize a karma-vajra;

By quickly obtaining adamantine skill (vajra-visva = karma- vajra), one will then attain the [state of the] all- vidyadhara.

The heart-mantras for these are:


Vajradhara. (Vajra-holder!)

Ratnadhara. (Gem-holder!)

Padmadhara. (Lotus-holder!)

Karmadhara. (Action-holder!)

(iv)    Next [the Teacher] teaches [the disciple] the seal-knowledge for achieving the supreme siddhi of All the Tathagatas.

Abiding in the meditation of sll-vajra (sarva-vajra = karma- mjm),one contemplates in the realm of empty space;

He of adamantine body will succeed in soaring up into the sky as he pleases in a moment.

Abiding in the mental equipoise of all-purity, one repeatedly practices what is supreme;

He in whom knowledge is accomplished quickly obtains the five supernatural faculties.35

If one visualizes Vajrasattva throughout all space,

Then when one,s thought has become firm, one will quickly become Vajradhara.

If one visualizes everything as composed of the Buddha’s form in empty space,

Then through the mental equipoise of all Buddhas one will attain the accomplishment of perfect enlightenment.

The mantras for these are:

Vajra vajra. {Vajra! vajra!)

Suddha suddha. (Pure! pure!)

Sattva sattva. (Being! being!)

Buddha buddha. (Buddha! Buddha!)36

The above represents the achievement of the knowledge of all siddhis.


  1. Secret Practices

Next [the Teacher] should make the disciple observe the practice for competence in secrets. First of all he should recite the “oath” heart-mantra:

Om vajrasattvah svayam te,dya hrdaye samavasthitah,

Nirbhidya tatksanam yayad yadi bruyad idam nay am?1

Then [the Teacher] addresses [the disciple] with the following words: “You must not transgress this ‘oath,heart-mantra. Do not bring calamity upon yourself such that you die prematurely and fall into hell with this body!” Then [the Teacher] should teach him the secret seal-knowledge.

Having effected the entry of the vajra, one claps the hands while in mental equipoise,

With the palms in the adamantine [clasp] and softly; even mountain stones38 will show respect.

This is the seal of the “adamantine clap” (vajra-tala).

The rite of entry of the vajra completed, one strikes with the palms in adamantine bind;

By means of the method of softly [clapping] the hands, even mountain stones will enter upon one.

By means of the above rite of entry and with the [fingers of 220a the] adamantine bind stretched out,

The forefingers should be burst open in unison, whereupon one will destroy the one hundred families39 in a moment.

With all the fingers placed together in the rite of subtle entry,

The adamantine bind is released, whereupon one is able to remove and overcome all suffering.

Next [the Teacher] should explain the secret accomplishment.


One enters via the bhaga (orifice) the body of either a woman or a man;

Having entered, one mentally pervades that whole body.

The heart-mantras for this are:

Vajravasa. (Adamantine control!)

Vajravi彡a.4Q (Adamantine entry!)

Vajrahana. (Adamantine destruction!)

Vajrahara. (Adamantine elimination!)

  1. Four Varieties of Seal-Knowledge

Then, having conferred the heart-mantras, [the Teacher] should teach [the disciple] the four knowledge-seals of his own chief deity. He addresses the disciple in the following manner, saying, “Be discreet toward other people, and do not show even one of these seals to those as yet unacquainted with them. Why is this? When­ever sentient beings who have not seen the Great Mandala bind these [seals], none of them will be successful. Then they will en­gender doubt and bring calamity upon themselves, dying quickly and falling into the Great Hell of Immediate [Retribution] (Avici), or falling into the evil destinies•”

1. Knowledge of the Great Seals

Next [the Teacher] should explain the knowledge of the great seal (maha-mudra) for accomplishing All the Tathagatas and the [Great] Sattvas.

Starting from knowledge of the mind, one should visualize an adamantine sun;

Visualizing oneself in the form of a Buddha, one should recite “Adamantine Realm.”


By merely accomplishing this, one will obtain knowledge, longevity, strength, and youth;

One will be able to go anywhere, and even the state of a Buddha will not be difficult [to attain].

This is the seal for the realization of the enlightenment of All the TathSgatas.

Next [the Teacher] should explain the binding of the great seal for accomplishing Vajrasattva.

Brandishing the [uq/ra-Jpestle with haughty air and main­taining adamantine pride,

With the vajras of body, speech, and mind one becomes Vajrasattva.

Thereby one’s seal for going everywhere, lordship over all desires, well-being,

[Supernatural] powers,longevity,strength, and superior form become similar to Vajrasattva.

Through the rite of the three uajras [of body, speech, and mind],and practicing in sequence as drawn [in the mandala],

One accomplishes the Great Sattvas, each associated with [their respective] insignia and seals.

I shall now explain of all the teachings that which accom­plishes (sadhana),that which is accomplished (siddhi),

And the great action of the accomplished ones (siddha): I shall now explain them in order.

Every day, having first performed self-empowerment and so forth at the proper time,

One accomplishes as at the beginning, after which one should follow one,s inclinations [in practice].

Next [the Teacher] should explain in detail the rules for accom­plishing the great seals.

Having made the vajra enter, one should bind according to the rules


The great seal and contemplate the Great Sattva in front. Seeing the knowledge-Saya, one should visualize him in oneself;

Summoning by hook, inducting, binding, and delighting, one gains success.

The mantras for these are:

Vajrasattva ah (Vajrasattva! ah!): this is the heart[-mantra] for entry of the vajra.

Vajrasattva drsya (Vajrasattva, appear!): this is the heart[-man- tra] for meditating on the Great Sattva.

Jah hum vam hoh: this is the heart[-mantra] for summoning by hook, inducting, binding, and delighting the Great Sattva.

Reciting “Samayas tvarn (You are the pledge),,,one enters a lunar disc behind [one],

Wherein one should visualize [oneself as] the [knowl- eAge-]sattvaf [reciting] “I,samayas tvam•”

Practicing in accordance with the seal of that sattva, one visualizes oneself [as that sattva\\

With adamantine speech one is able to accomplish all seals. Reciting ((Jah hum vam hoh/3 one brings all the Buddhas into one’s body;

One should perform good contemplation and effect the accomplishment of the great seals.

Now I shall explain the deeds, the unsurpassed adamantine action.

By achieving visualization of the Buddhas, one quickly obtains the own-nature of a Buddha. [X,A-D] Accomplishing Sattvavajri, one becomes lord of all Buddhas. [A1]

By binding [the seal of] Ratnavajrl, one becomes lord of all gems. [B1]

If one accomplishes Dharmavajri, then one is able to uphold the Buddha’s Dharma. [C1]


By means of the seal of Karmavajri one performs adaman­tine action. [D1]

One accomplishes Vajrasattva by binding [Vajra]sattva,s seal. [Aa]

One is able to summon the 呵m-holders through union with Vajrakarsa. [Ab]

The great seal of Vajraraga is able to enrapture all Buddhas. [Ac]

One delights all Buddhas through [union with] Vajrasadhu. [Ad]

One grants the consecrations of the Buddhas through the rite of the gem seal. [Ba]

One quickly becomes adamantine light through the rite of Vajrateja. [Bb]

If one cultivates Vajraketu, then one fulfills all wishes. [Be] Through the rite of Vajrahasa one playfully laughs together with all Buddhas. [Bd]

One upholds the adamantine Dharma through the rite of Vajradharma. [Ca]

One obtains the superior wisdom of all Buddhas through the rite of Vajratiksna. [Cb]

If one cultivates Vajracakra,then one is able to turn the Dharma-wheel. [Cc]

One accomplishes the Buddha’s speech through the rite of Vajrabhasa. [Cd]

One quickly attains adamantine action by performing [the rite of] Vajrakarma. [Da]

Putting on adamantine armor, one obtains an adamantine body. [Db]

Accomplishing Vajrayaksa, one becomes like Vajrayaksa. [Dc]

All seals are successful by binding the adamantine fist. [Dd] By means of Vajral^sya one obtains great adamantine delight. [A2]


By binding [the seal of] Vajramala, one obtains consecration from the Buddhas. [B[1]]

In union with Vajragita, one obtains adamantine song. [C2] By binding [the seal of] Vajranrtya, one makes offerings to all Buddhas. [D2]

One delights all and everything through [the rite of] Vajradhupa. [A[2]]

In union with Vajrapusp^, one causes the various kinds [of beings] to show respect. [B3]

By making offerings with the seal of Vajraloka, one obtains vision. [C3]

One is able to eliminate all suffering through the rite of Vajragandha. [D3]

By summoning with Vajrnku§a,one is able to perform all superior action. [A[3]]

One is able to induct everything through the rite of Vajrapasa. [B4]

In union with Vajrasphota, one becomes competent at binding all. [C4]

Through the rite of Vajravesa one is able to accomplish all entry. [D4]


With the sattva-vajra [seal]41 made firm, the middle fingers are raised erect like a shoot [A];

With the thumbs and middle [fingers] like the shape of a gem, the middle fingers are bent [B];

The [middle] fingers are altered to resemble lotus petals [C]; the middle fingers are interlocked [within] [D];

The forefingers touch the middle fingers: this is called the [seal of the] fifth Buddha [X].

I shall now fully explain the superior seals of the samayas of the TathSgata family, by the binding of which one gains success.

With the two hands [joined together] in the shape of the moon,42 the middle fingers are [raised erect] like a vajra

And the finger pads of the remaining [thumbs and little] fingers do not touch: [this is] the seal of Vajrasattva [Aa];

The foreigners like] hooks [Ab], the forefingers crossed [Ac], and with a gesture as if to snap the fingers [Ad]:

This is the group of seals of the foursome of Vajrasattva [etc.].

[The seal] “gem vajra”: the forefingers are bent with the finger pads joined [Ba];

The middle, ring, and little fingers are stretched out and [the hands] are rotated and placed level with the heart [Bb];

The ring fingers, [raised erect] like a banner, are joined to the little fingers [Be];

Then [the previous seal] rests in the place of laughter (i.e., mouth) [Bd]: these are designated as their seals (i.e., the seals of Vajraratna, etc.).

Raising the two thumbs equally erect, the forefingers are bent like a lotus [Ca];

Then [the seal] “adamantine sword”: the middle [fingers] are joined with the upper phalanges bent [Cb];

Then both ring fingers are [raised] together and the little fingers are crossed like a wheel [Cc];


Then releasing the bind of the thumbs, [the seal] is stretched out and raised from the mouth [Cd].

The finger pads of the little fingers and thumbs are joined and brought together: [this is the seal] “karma-vajra” [Da];

Then both forefingers together, placed level with the heart, are stretched out [Db];

The forefingers are bent like tusks, as are the little fingers too [Dc];

With the thumbs and little fingers [touching] in between, the forefingers are bent down onto [the thumbs] [Dd].

The thumbs are [raised] together at the heart [A2]; stretch­ing the forearm is called the “garland” [seal] [B2];

The superior palms [in adamantine clasp] are dispersed from the mouth [C2]; having performed [the gestures of] dance, [the palms] are joined above the head [D2].

The adamantine bind is bestowed downward [A3]; one’s own palms are offered upward [B3];

The forefingers are both pressed together [C3]; [the hands are] stretched out as if in the gesture of applying [unguent] [D3];

One forefinger is bent [A4]; the two forefingers are bound in a knot [B4];

The tips of the thumbs and fore[fingers] resemble a chain [C4]; [the palms are] joined as in the adamantine fist [D4].

I shall now explain that which accomplishes, the supreme [rite of] adamantine accomplishment:

One,s own seal is placed level with the heart in the concen­tration of the sattva-vajra.

Next I shall explain the performance of deeds, the unsur­passed adamantine action.

By assembling the Tathagatas with the seals of the 221b        Adamantine      Realm       and so forth,

The master of the altar accomplishes the empowerment of the disciple in a moment.

If one binds the sattva-vajri [seal],then one becomes [like] Vajradhara. [Aa]


Merely binding [the seal] “adamantine hook,,,one is able to summon all Buddhas. [Ab]

Through the rite of Desire-Vajra (Ragavajra = Vajraraga), one enraptures even the enlightened ones. [Ac]

Through [the seal] “adamantine joy,” all [Buddhas] rejoice with voices of applause. [Ad]

By binding [the seal] “gem vajra,” one obtains consecration from the Buddhas. [Ba]

By binding [the seal] “adamantine sun,” one obtains a halo of light like the Buddha. [Bb]

Having held the adamantine banner, one then fulfills all wishes. [Be]

Through the rite of Vajrahasa one laughs together with all Buddhas. [Bd]

Displaying the seal “dharma-vajra,” one is identical with Dharmavajra (= Vajradharma). [Ca]

Displaying everywhere [the seal] “adamantine sword/5 one obtains wisdom [and becomes] savior of the world. [Cb] Cultivating [the seal] “adamantine wheel,,,one is then able to turn the Dharma-wheel. [Cc]

Through [the rite of] Vajrabha§a adamantine speech is accomplished. [Cd]

Displaying everywhere [the seal] “karma-uajra,,,one is identical with Vajrakarma. [Da]

Firmly making [the seal] “adamantine protection/5 one achieves a body like a vajra. [Db]

With the superior seal “adamantine tusk,,,one is able to destroy wicked demons. [Dc]

Firmly binding the “adamantine fist,” one controls all seals. [Dd]

Through the “play” [seal] one obtains joy [A2]; through the “garland” [seal] one obtains adornments [B2];

Through the “speech” [seal] one's speech becomes awe-inspiring [C2]; one obtains offerings by means of the “dance” [seal] [D2].


With the “incense” [seal] one delights the world [A3]; through the “flower” [seal] one becomes graceful in form [B3]; Through the “lamp” [seal] the world is purified [C3]; through the “unguent” [seal] one obtains wonderful fragrance [D3]. [The seal] “adamantine hook” achieves summoning [A4]; [the seal] “adamantine noose” achieves induction [B4];

[The seal] “adamantine chain” is able to bind [C4]; [the seal] “adamantine bell” [effects] entry [D4].

  1. Knowledge of the Dharma Seals

I shall now explain the dharma seals (dharma-mudra):

[The mantra] c<Vajrajnanam)> (Adamantine knowledge) is common to the [Five] Buddhas and is able to make firm the Adamantine Realm. [X,A-D]

Next I shall now fully explain the superior pledges of the dharma seals in accordance with the basic rules.

Reciting “Samayas tvam” (You are the pledge), one becomes lord of all seals. [Aa]

Having recited uAnayasvan (Lead hither!), one is then able to summon by hook all Buddhas. [Ab]

Having chanted ceAho sukha” (Oh, bliss),43 one enraptures all Buddhas. [Ac] eeSadhu sadhu" (Well done! well done!): having said this, with applause one causes all to rejoice. [Ad]

Having recited “Sumahas tvam” (You are very great), one then obtains the consecration of all Buddhas. [Ba]

Having said “RUpoddyota” (Shining in form!),one then obtains the majestic splendor of the true Dharma. [Bb] Reciting “Arthaprdpti” (Acquisition of objectives), one is able to fulfill all most excellent wishes. [Be]

“Ra ha hum he”: laughing thus, one obtains the Tathagata’s subtle smile. [Bd]


“Sarvakdri” (All-doer): having recited this, one is able to purify what is contrary to the Dharma, making every­thing pure. [Ca]

Having recited “Duftkhaccheda,,(Terminator of suffering), one is able to cut off all action [producing] the sensation of suffering. [Cb]

“Buddhabodhi” (Buddha’s enlightenment): having said this, one becomes lord in the mandala. [Cc]

Having recited “Pratisabda” (Echo), one converses together with the Buddhas. [Cd]

Having recited “Suva爸itvam” (Fine subduing), one is master of everything everywhere. [Da]

Having said ceNirbhaya[s] tvam” (You are fearless), one then obtains fearlessness in a moment. [Db]

Reciting “Satrubhak孕a” (Devourer of enemies), one is able to devour all foes. [Dc]

“Sarvasiddhi” (All accomplishment): having recited this, one obtains all wondrous siddhis. [Dd]

“Mahdrati” (Great joy!): one obtains delight [A2];

ccRupasobhe3S (Beautiful in form!): likewise [B2]; feSrotrasaukhya>f (Pleasant to the ear): one obtains pleasure [C2]; “SarvapUje” (All offering!): one obtains offerings [D2]. “Prahlddini” (Delighting one!): [one obtains] delight [A3];

((Phaldgamin (Bringer of fruits!): one obtains fruits [B3]. “Sutej丘gri” (Magnificently splendid one!): one obtains splendor [C3]; “SugandhdAgi” (Fragrantly limbed one!): one obtains fragrance [D3].

“Aydhi jafi” (Come hither, jah!): one accomplishes hook- summoning [A4]; “Ahi hum hUjji” (Come hither,hum hum!): one is able to induct [B4].

“He sphota vamn (Hey, chain! vam!): one gains much [C4];

uGhanta ah ah}> (Bell! ah ah!): one causes to tremble [D4].

I shall now explain the [rite of] accomplishment of the dharma seals, which renders pure:


Visualizing a vajra on the tongue, one is able to perform all deeds.

  1. Knowledge of the Karma Seals

Next the karma seals (karma-mudrd) are explained.

One should bind the adamantine fist44 and in mental equi­poise divide it in two:

This produces two adamantine seals; next the binding [of the karma seals] is explained.

Holding the adamantine [fore]finger, the right hand is placed on the left:

This seal is called “supreme awakening,,and is able to confer the Buddha’s enlightenment. [X]

[The seal of] the Buddha Aksobhya is called “earth-toucli- ingw [A], [that of] Ratnasambhava “wish-granting seal”

[B]        ;

[The seal of] Amitayus is [called] “supreme concentration”

[C]             ,and    [that of] Amoghafsiddhi] “granting fearlessness”

[D]        .

Next I shall now fully explain in sequence the karma seals Of Vajrasattva and so forth, which are able to effect ada­mantine action.

The left [fist indicates] pride, and the right brandishes [a vajra] [Aa]; [the two fists] rest in the gesture of holding hooks [Ab];

One applies oneself as in archery [Ac]; [the gesture of] applause is placed level with the heart [Ad].

The two adamantine [fists are placed on the place of] conse­cration (i.e., forehead) [Ba]; one shows the form of a sun level with the heart [Bb];

The right elbow rests on the left fist [Be]; the two palms reach toward the mouth [Bd].


The right [fist] makes as if to open the lotus in the left [fist] [Ca]; the left [fist rests level with] the heart and the [right fist holding a] sword kills [Cb];

[The two fists are] rotated like a fire-wheel [Cc]; the two adamantine [fists] are dispersed at the mouth [Cd].

Having rotated in adamantine dance, [the fists released pass] both cheeks and rest on the crown [of the head] [Da];

Armor [Db]; the little fingers [are made to represent] tusks [Dc]; the two fists are joined together [Dd].

With adamantine pride one should make homage with mind a tremble [A2];

One fastens a garland [B2]; one brings [the fists] below the mouth [C2]; one rotates [the fists] in adamantine dance [D2].

With the rite of the adamantine fists, one should make offerings of incense and so forth:

The offerings to all Buddhas, they are differentiated as the offering seals. [A3-D3]

The little fingers are interlocked and the forefingers re­semble large hooks [A4];

[The hands] resemble a noose [B4]; the two [forefingers] resemble a chain [C4]; the backs of the hands are pressed together [D4].

I shall now explain the [rite of] accomplishment equivalent to the performance of adamantine action:

One should cultivate [visualization of] a karma-vajra in the heart.

Next the various adamantine actions of the karma seals will be explained.

By binding the “knowledge fist,,,one is able to make Buddha-knowledge enter. [X]

By binding [the seal of] Aksobhya, one obtains immobility [of mind]. [A]

By binding the seal of Ratnasambhava, one is able to embrace and receive others. [B]

By binding the seal “Dharma-wheel,” one is then able to turn the Dharma-wheel. [C]

Through [the seal] “supreme fearlessness” one quickly bestows fearlessness upon sentient beings. [D]

Firmly making [the seal] “adamantine pride,” [one obtains] the bliss of Vajrasattva. [Aa]

Through [the seal] “adamantine hook-summons” one assembles all Buddhas in a moment. [Ab]

With adamantine arrows one enraptures even the adaman­tine wife. [Ac]

[With the seal] “adamantine joy” the Buddhas all accord voices of applause. [Ad]

Binding [the seal] “great adamantine gem,,,one receives consecration from the masters. [Ba]

Displaying everywhere [the seal] “adamantine sun,” one becomes like Adamantine Sun (Vajrastlrya = Vajrateja). [Bb]

If one raises erect [the seal] “adamantine banner,” then one causes a shower of gems to rain down. [Be]

Displaying everywhere [the seal] “adamantine laughter,” one quickly laughs on a par with Buddhas. [Bd]

If one displays everywhere [the seal] “adamantine flower,,, then one sees Vajradharma. [Ca]

Firmly binding [the seal] “adamantine sword/5 one is able to cut off all suffering, [Cb]

Displaying everywhere [the seal] “adamantine wheel,,,one is able to turn the Dharma-wheel. [Cc]

All the speech of the Buddhas is accomplished by [the seal] “adamantine speech.,,[Cd]

The offering of the “adamantine dance” brings even the Buddhas to submission. [Da]

By putting on “adamantine armor,,,one obtains an adaman­tine core. [Db]


Displaying everywhere [the seal] “adamantine tusk,” one is able to destroy even vajras. [Dc]

[With the seal] “adamantine fist” one is able to carry off [everything] and one gains success with seals. [Dd]

[With the seal] “adamantine joy” one obtains delight [A2], [with the seal] “adamantine garland” exquisite form [B2], [With the seal] “adamantine song” wondrous speech [C2],and [the seal] “adamantine dance” renders submissive [D2]. With the “incense” [seal] the mind rejoices [A3], with the “flower” [seal] one carries off everything [B3],

The “lamp-offering” [seal brings] great effulgence [C3],and [the seal] “adamantine unguent” fragrance [D3].

[The seal] “adamantine hook” is able to summon [A4], [the seal] “adamantine noose” is able to induct [B4],

[The seal] “adamantine chain” causes to be bound [C4],and [the seal] “adamantine bell” causes to tremble [D4].

  1. Miscellaneous Rules

I shall now explain in detail the rules for [seal-]binding common to all [four varieties of] seals. First one should break the “adamantine bind” with a clap level with the heart, reciting the following heart- mantra:

Vajrabandha trat. (Adamantine bind! trat!)

Thereupon one gains mastery of all seal-binding in the vajras of one,s body, speech, and mind. Then one binds the samaya seal for entry of the vajra, reciting this heart-mantra:

Ah.

Thereupon one will achieve complete avesa (entry), as if empow­ered by a close friend. Then with the samaya seal one contemplates the Great Sattva, reciting this heart adamantine mantra:


Mahasamayasattvo fham. (I am the great pledge-being.)

Through this mantra all seals will be successful. The above are the extended rules for success in all seals.

I shall [now] explain the extended rules common [to this scrip­ture]. First one binds one's own [deity’s] seal; having bound it, one visualizes oneself as the sattva of one,s seal with this heart- 222c mantra:

Samayo 'ham. (I am the pledge.)

Then having visualized oneself as the sattva of one,s seal, one em­powers [oneself] with this mantra:

Samayasattvadhitithasva memo (O pledge-being, empower me!)

Thereafter one will be successful. The above are the rules for ac­complishment.

Next [I] shall explain first the case when one desires the accom­plishment of [material] objectives, with this mantra:

Arthasiddhi. (Accomplishment of objectives!)

Through this mantra one gains adamantine accomplishment at will.

Next [I] shall explain the accomplishment of adamantine siddhi, with this heart-mantra:

Vajrasiddhi. (Adamantine accomplishment! )45

Next [I] shall explain the accomplishment of the vidyadhara, with this heart-mantra:

Vajravidyadhara. (Adamantine vidyadhara!)

Through this one will obtain the accomplishment of the vidyadhara at will.

If one desires the supreme accomplishment, one should seek accomplishment with the mantra of one’s own [deity’s] seal.

I shall now explain the rules common to all [seals] for making oneself become [firm] like a vajra in the vajras of one’s body, speech,


and mind. If the seal empowerment should become lax or if one’s mind should wish to release [the seal], then one should make firm with this heart-mantra. The mantra is:

Om vajrasattva samayam anupalaya, vajrasattvatvenopa- tistha, drdho me bhava, sutosyo me bhava,anurakto me bhava, suposyo me bhava, sarvasiddhim me prayaccha, sarvakarmasu ca me cittasreyah kuru, hum ha ha ha ha ho, bhagavan sarvatathagatavajra rrta me munca, vajribhava,maha- samayasattva ah. (Om3 O Vajrasattva, keep [your] pledge! be close at hand as Vajrasattva! be firm for me! be well-pleased in me! be attached to me! be well-nurturing for me! grant me all success and bring about happiness of mind for me in all actions! hum ha ha ha ha ho! 0 Lord, Vajra of All the Tathagatas, do not abandon me! be like a vajra! great pledge- being! ah!)

By means of this mantra, even if one commits the [five] sins that bring immediate [retribution],46 slanders All the Tathagatas and the true Dharma of the vast Great Vehicle, or [performs] all man­ner of misdeeds, one will still obtain success. Owing to the firm state of Vajrasattva, he who [practices] the seals of All the Tatha­gatas will obtain in this present lifetime quickly and at his plea­sure all supreme accomplishments, including the attainment of the supreme siddhi of the Tathagata—thus spoke the Lord Vajrasattva of All the Tathagatas.

I shall now explain the rules for release common to all seals. From wherever they may have arisen, all seals are to be released in that same place with this heart-mantra:

Vajra muh.

Raising the “adamantine gem” seal from one’s heart and resting it on the place of consecration (i.e., forehead), one consecrates one­self with the forefingers and parts the hands [as if] to tie a gar­land around one’s head. Next one fastens on armor with this heart-mantra:

Om vajraratnabhisinca mam, sarvamudralrn] me drdhlkuru

varakavacena vain. (Om, O Adamantine Gem, consecrate me!

make every seal firm for me with this excellent armor! vam!)

Having put on the armor, one claps with the palms at the same level and causes joy with this heart-mantra:

Vajra tusya hoh. (O vajra, rejoice! hoh!)

Releasing the bound [seals] with this heart-mantra, one obtains joy;

One [also] attains an adamantine state just like Vajrasattva.

If one recites “Vajrasattva” just once, one will abide in well­being in accordance with one’s mind,s desires;

By merely reciting, everything is quickly accomplished, as has been taught by Vajrapani.

Thus spoke the Lord Samantabhadra.

The actions for performing all the accomplishments of Vajrasattva and other sattvas

Are all successful in all deeds when one recites mindfully at will in this [scripture].

Mantras, heart[-mantras], seals, and spells (vidya): cultivat­ing as one pleases the guiding principles [for these]

Either expounded in the teachings or undertaken by oneself, they will all bring success everywhere.

Next the four varieties of secret offering will be explained. They should be performed with this mantra of the “adamantine song”:

Om vajrasattvasamgrahad vajraratnam anuttaram,

Vajradharmagayanai[s ca] vajrakarmakaro bhava.

(Orn, through the protection of the adamantine being [Vajrasattva], the adamantine jewel [Vajraratna] is unsurpassed,

[And] with the chan tings of the adamantine teaching [Vajradharma], be a doer of adamantine action [Vajrakarma]!)

Within the [inner] mandala one makes offerings, singing with this adamantine song of praise, [dancing] with the adamantine dance using the two palms, and offering flowers and so forth. In the outer mandala, having made offerings [with the seals] “adamantine in­cense” and so forth, one places [the offerings] in their proper place. All [the disciples] should make offerings according to their means.

[The Teacher] announces [the disciples, objectives] to All the TatMgatas, and the needs of those who, having made offerings of incense and so forth at will, have entered the mandala he satisfies with every article of all nourishment, food and drink, comfort, and so forth already offered to the Great Mandala according to their means. [Then the Teacher] should confer [upon them] the “prohibitory pre­cept of the vajra for the accomplishment of All the Tathagatas5J:

“This [vajra] represents the quintessence of all Buddhas resting in Vajrasattva^ hand;

You [too] should always uphold the firm prohibitory [pre­cept] of Vajrasattva.”

Om sarvatathagatasiddhivajrasamaya tistha, esa tvam

dharayami,41 vajrasattva hi hi hi hi hum. (Om, O pledge of

the vajra for the accomplishment of All the Tathagatas, abide!

I hold you. Vajrasattva, hi hi hi hi hum!)

Then [the Teacher] should address each, saying, “Do not speak of this to others!” whereupon they recite the “oath” heart-mantra.48 [Then] he announces [the names of] those who earlier entered [the mandala] to All the Tathagatas. Binding the sattva-vajrl seal,he releases it upward from below with this heart-mantra:

Om krto vah sarvasattvarthah siddhi[r] datta yathanuga.

Gacchadhvam buddhavisayam punar agamanaya tu.

Vajrasattva muh.

(Om, benefit has been brought by you to all sentient beings and success has been given accordingly.

Return to the Buddha’s realm, but to come again!

Vajrasattva, muh!)


In this manner [should it be performed] in all mandalas, and so is the release of the supreme seals of the samayas performed.

The Adamantine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle, Being the Scrip­ture of the Great King of Teachings, Fascicle Three.


Notes

1        The title of the text and the list of Amoghavajra’s official titles are re­peated at the start of the second and third fascicles, but they have been omitted in the translation. For further details on Amoghavajra’s titles, reference may be made to Giebel 1995: 125-7.

2        Sanskrit sarva-tathagata. In the Sarvatathdgatatattvasamgraha this term does not simply refer to “all Tathagatas” in some vague, ill-defined sense but has a more specific meaning. When used in the singular, it refers to Vairocana, while in the plural it may refer either to literally all the Tathagatas throughout the universe (i.e., the aAdamantine Realm” [vajradhdtu],symbolically represented by the Vajradhatu Mandala) or to the Five Buddhas who, as representatives of all the other Tathagatas, figure in the Vajradhatu Mandala (and in some cases sarva-tathdgata in the singular can also be construed in this latter sense). In an attempt to hint at these more specific connotations of sarva-tathagata, it has been translated throughout as “All the Tathagatas” (or occasionally “All- Tathagataw) rather than “all (the) Tathagatas/5

3        The above section describes Mahavairocana in his aspect as the Four Paramitas or, according to S5kyamitra and Anandagarbha, as the four “wheel-turning” bodhisattvas Vajrasattva, Vajraratna, Vajradharma, and Vajrakarma. It should be borne in mind that Mahavairocana de­scribed in the “Supplementary Introduction” and Vairocana referred to in the “General Introduction” are not the same—in terms of the tradi­tional three-body (tri-kaya) theory, Vairocana corresponds to the sambhoga-kaya and Mahavairocana to the dharma-kaya.

4        The above section describes Mahavairocana in his aspect as the Sixteen Bodhisattvas of the dharma-mandala (type of mandala in which the deities are usually represented by their seed-syllables [blja]).

5        The above verses describe Mahavairocana in his aspect as the Sixteen Bodhisattvas of the maha-mandala (type of martdala in which the dei­ties are represented by their physical forms).

6        The above verses describe Mahavairocana in his aspect as the Sixteen Bodhisattvas of the samaya-mandala (type of mandala in which the deities are represented by objects symbolizing their vows or functions).

7        The above verses describe Mahavairocana in his aspect as the essence of the Dharma-realm.

8        The exact meaning of asphanaka is obscure, but asphanaka-samadhi seems to refer to a deep state of meditation characterized by a complete absence of mental activity. It also represents a further point of contact between the historical Sakyamuni and Sarvarthasiddhi: in the case of


S5kyamuni it is said to have constituted the final stage of his six years of austerities, and in the case of Sarvarthasiddhi it would also appear to represent the last of his ascetic practices. But whereas in Sakyamuni^s case it was succeeded by “unsurpassed perfect enlightenment,,,in the latter’s case it is followed by initiation into a distinctively esoteric five- stage process of enlightenment (pancdkarabhisambodhikrama).

9        The Sanskrit is clearer in meaning: “That [which had the] appearance of a lunar disc, I see it really as a lunar disc.” The difference between the “appearance of a lunar disc” (candra-mandalakdra) of the previous stage and the “lunar disc” (candra-mandala) of this stage is explained in vari­ous ways in the secondary literature, but the implication is that the former is in some way defective or incomplete when compared with the latter.

10     The remainder of this section describes the generation of the thirty-two deities who, together with the Five Tathagatas (or Buddhas), constitute the thirty-seven main deities of the Vajradhatu Mandala.

11     The five factors of “morality” (sila), “meditation” {samadhi), “wisdom” (prajna), “liberation” {vimukti), and “knowledge-and-vision of liberation” (vimukti-jndna-darsana) are collectively known as the “five aggregates of the Dharma,,,and a Buddha is said to be endowed with these five qualities.

12     The Buddhist teachings (Dharma) are sometimes likened to a raft, which is abandoned once it has served its purpose of ferrying people across a river; similarly, the teachings are deemed to be only a means and not an end in themselves.

13     The passage in brackets is also missing in both Sanskrit manuscripts, but it occurs in the Tibetan translation and DSnapSla^ Chinese translation.

14     On “entry” (avesa)} see below (e.g., p. 76-7). It refers to the “descent” of a deity into the person of a practitioner and plays an important role in the practices described in the Sarvatathagatatattvasamgraha.

15     Sanskrit namdstasata, “one hundred and eight names.” There are in fact one hundred and twelve names, i.e., seven each for each of the Six­teen Bodhisattvas.

16     Read ho, “union,” for ling, “command.”

17     Sanskrit vajradhatu. Here it signifies the world of reality as envisioned by the author(s) of the Sarvatathagatatattvasaijigraha,and the Vajradhatu Mandala described below is a symbolic representation of this reality. Since the mandala is described only summarily, reference should also be made to the diagram on page 12.

18     Sanskrit mahd-mudra. Here it refers to a diety,s physical form; cf. p. 85.

19     Usually sixteen in number.


20     This refers to the seal of Vajrasattva described on p. 89 ([Aa]); it is also referred to below as the sattva-vajri seal (sattva-vajri-mudra, a.k.a. sattva- vajri).

21     On karma seals, see p. 94ff; on samaya seals and the sattva-vajri seal, etc., see p. 88fF. The mantra Jah hum vam hoh consists of the seed- syllables of the Four Gatekeepers, who represent the four stages in the introduction of the deities into the mandala (alluded to immediately below); cf. p. 86.

22     The Sanskrit text does not have personal verbs here, but “I” presumably refers to the expositor of the mandala, etc., above (i.e., Vajradhara = Vairocana).

23     This represents a negation of traditional forms of Buddhist practice, here encapsulated as the four states of meditation (dhyana), eight kinds of meditation for attaining liberation (vimoksa) from mental defilements, and ten stages {Bhumi) in the career of a bodhisattva.

24     According to the rules of sandhi, this should read -karmana, but Amoghavajra has -karmane.

25     See n. 20.

26     Amoghavajra,s transliteration is problematic in parts, and for simplicity’s sake the version given here follows that of the Sanskrit text; Amoghavajra^ transliteration (which is essentially identical in mean­ing) appears to read as follows: Adyas tvam sarvatathdgatakule pravistas. Tad aham te vajrajhanam utpddayisyami, yena jhanena tvam sarva- tathagatasiddhir api praptasi, him punar anyah siddhayah <??>. Na ca tvayadrstamahdmandalasya vaktavyam, md te samayo vyathed iti.

27     Amoghavajra has nirbhidyas •

28     I.e., the mantra beginning <(Om vajrasattva•••” on p. 99.

29     The Sanskrit text has simply adhQranis,n and here they probably refer to the ability to comprehend and retain the Buddhist teachings and de­vices toward that end rather than to mystical formulae.

30     The Sanskrit text has mahabalah.

31     The Sanskrit text has vajradhipati tvdm abhisincami (“O Adamantine Lord, I consecrate you,,),and Amoghavajra^ transliteration could also be interpreted thus.

32     Literally, “knowledge/spell-holder.” The primary meaning of vidya is “knowledge” or “science,” but it also came to mean “magical power” or “spell.” Vidyddhara thus refers to a being, either human or supernatu­ral, possessed of magical power.

33     Sanskrit artha-siddhi, i.e., the acquisition of wealth.

34     Although -Nidhi is not the regular vocative ending, it has been provi­sionally translated in a vocative sense.


35     Sanskrit paficabhijM: supernatural vision, supernatural hearing, abil­ity to know others’ thoughts, ability to know former lives, and ability to perform miracles such as appearing anywhere at will.

36     In Horiuchfs Sanskrit edition these mantras are given as compounds, i.e., vajra-vajra, etc.

37     See p. 76 for an English translation.

38     The Sanskrit text has simply “mountain” (parvata). The implication is that if even an inanimate mountain shows respect (or, according to the Sanskrit, falls under one’s power), then animate beings are even more likely to do so.

39     According to Anandagarbha, this refers to various kinds of mental defilements (klesa and upaklesa).

40     Or possibly vajravesa (Sanskrit text has vajravisa).

41     The Tibetan translation makes it clear that this refers to the “adaman­tine bind” (vajra-bandha), which, as is noted in the text, is the basic seal underlying all the samaya seals.

42     This again refers to the “adamantine bind.”

43     Sanskrit aho sukha iti... indicates that sukha is nominative, not vocative. The differentiation between nominative and vocative case endings (the latter indicated by an exclamation mark) in the English translations of the following mantras is generally based on the Sanskrit text, unless Amoghavajra’s transliteration clearly precludes such an interpretation.

44     Sanskrit vajra-musti. Corresponding to the samaya seal of Vajramusti described on p. 90 ([Dd]), it is formed by grasping the thumb with the middle, ring, and little fingers while the tip of the forefinger presses down on the thumb joint, and it forms the basis of the karma seals.

45     Again, -siddhi in this and the preceding mantra is not the regular voca­tive ending, but it has been provisionally translated in a vocative sense.

46     The five cardinal sins of killing one’s father, killing one’s mother, killing an arhat, causing the Buddha’s body to bleed, and causing disunity in the Sangha.

47     The Sanskrit text has esa tv adhdrayami (“I receive [you],,).

48     I.e., the “oath-water” mantra on p. 76.


Bibliography

Giebel, Rolf W. “The Chin-kang-ting ching yii-ch(ieh shih-pa-hui chih-kuei: An Annotated Translation.” Naritasan Bukkyo Kenkyujo Kiyd (Jour­nal of Naritasan Institute for Buddhist Studies), No. 18,1995. Trans­lation of Taisho No. 869.

Horiuchi, Kanjin. Bon-Zd-Kan taisho Shoe Kongdcho-gy5 no kenkyu, bonpon kdtei hen, Vol. 1. Koyasan: Mikkyo Bunka Kenkyujo, 1983.

Lokesh Chandra, editor. Sarva-tathagata-tattva-sahgraha. Delhi: Motilal Banarsidass, 1987.

Lokesh Chandra and David L. Snellgrove. Sarva-tathagata-tattva-sangraha: Facsimile Reproduction of a Tenth Century Sanskrit Manuscript from Nepal. Sata-pitaka Series, Vol. 269. New Delhi: International Acad­emy of Indian Culture, 1981.

Nasu,Seiryu. Kongocho-gyo k6den. Narita: Naritasan ShinshSji, 1976.

Snellgrove, David. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors. Vol. 1. Boston: Shambhala Publications, 1987. In­cludes translations of several passages from the Sanskrit text of the Sarvatathagatatattvasamgraha.

Todaro, Dale. “An Annotated Translation of the Pancd,bhisambodhi Prac­tice of the Tattvasamgraha.n Mikkyo Bunka, Vol. 159,1987.

Tsuda, Shinichi. “A Critical Tantrism.” Memoirs of the Research Depart­ment of the Toyo Bunko,No. 36, 1978.

Yamada, Isshi, editor. Sarva-tathagata-tattva-sangraha ndma mahdyana- sutra. Sata-pitaka Series, Vol. 262. New Delhi: Jayyed Press,


Contents

Translator’s Introduction                                                                                113

The Susiddhikara Sutra                                                                                  123

Fascicle One

Chapter 1. Questions                                                                              125

Chapter 2. The Characteristics of Mantras                                               129

Chapter 3. Distinguishing the Characteristics

of an Acarya                                                                                      135

Chapter 4. Distinguishing the Characteristics of One

Who Recites Mantras                                                                         137

Chapter 5. Distinguishing [the Characteristics of]

an Associate                                                                                       139

Chapter 6. Selection of the Site                                                               143

Chapter 7. Observation of the Precepts                                                   145

Chapter 8. Offering Flowers                                                                    155

Chapter 9. Unguents                                                                               161

Chapter 10. Distinguishing Incense                                                          165

Chapter 11. Distinguishing the Rules                 for Burning Lamps          169

Chapter 12. Offering Food                                                                      171

Fascicle Two

Chapter 13. The Sd^ntika Rite                                                                181

Chapter 14. The Paustika Rite                                                                 183

Chapter 15. The Abhicaruka Rite                                                             185

Chapter 16. Distinguishing the Rites     of Accomplishment                     191

Chapter 17.       Invoking the Deity                                                          195

Chapter 18.       Rules for Worship Procedures                                         199

Chapter 19.       Rites for Irradiating [the Deity]                                        221

Chapter 20.       Rites for Consecrating the Deity                                      223


,--------------------------------- -------------------------------------------------------------------------------------------------------

The Susiddhikara Sutra

Chapter 21. Signs of the Efficacy of One’s Prayers                                   225

Chapter 22. Rites for Receiving Mantras                                                  229

Chapter 23. The Rite for Making Mantras Complete                               233

Chapter 24. Increasing [a Mantra’s] Majesty                                            235

Chapter 25. Rules for Homa                                                                    237

Chapter 26. Preparing the Appurtenances for Recitation 241 Chapter 27. The Characteristics of Articles for

Effectuation                                                                                        243

Chapter 28. Taking [Possession of] Articles for

Effectuation                                                                                        247

Chapter 29. Cleansing Articles [for Effectuation]                                      249

Chapter 30. The Measurements and Quantities of

Articles [for Effectuation]                                                                    251

Chapter 31. Rites in the Great Consecration Ma卩(Jala

for Eliminating All Obstructions                                                          253

Chapter 32. Irradiating Articles [for Effectuation]                                     259

Fascicle Three

Chapter 33. Differentiating the Times for Siddhi                                      265

Chapter 34. Completing the Preparations for [Rites of]

Accomplishment                                                                                269

Chapter 35. Inviting Deities to Empower the [Article

for] Effectuation                                                                                 273

Chapter 36. Rites for Redressing Deficiencies                                          279

Chapter 37. Rites for Retrieving an Article for

Effectuation That Has Been Stolen                                                     299

Notes                                                                                                               311

Bibliography                                                                                                    325


Translator’s Introduction

The Text

The Susiddhikara-sutra is a Buddhist Tantric scripture belonging to the so-called Kriya Tantras, or “Action Tantras,” which repre­sent the first category of what was to become in Tibet the standard fourfold classification of Buddhist tantras and which, as may be inferred from their designation, place particular emphasis on ritual. Among the many Kriya Tantras, the Susiddhikarasiitra is classified as a general tantra,along with the Subahupariprccha-nama-tantra, Sarvamandalasamanyavidhi-guhy at antra, and Dhyd/rwttara- patalakrama, and it provides perhaps the most comprehensive de­scription of the basic practices associated with the Kriya Tantras. In the Esoteric branch of the Japanese Tendai sect, moreover, where it is regarded as one of the three basic scriptures of Esoteric Buddhism along with the Vairocandbhisambodhi-sutra and Sarvatathagata- tattvasamgraha, it is defined as a “nondual” scripture unifying the teachings of the other two basic scriptures.

To date no manuscript of the Sanskrit original of the Susiddhikara-sutra has been discovered (although a number of Sanskrit verses have been preserved in Chinese transliteration), but it was translated into Tibetan (Peking No. 431) and Chinese (Taisho No. 893). The Sanskrit title preserved in the Tibetan trans­lation is Susiddhikara-mahdtantra-sadhanopS,yika-patala (“Section on Expedient Means for Rites of Accomplishment” in the Susiddhikara Great Tantra), thus suggesting that, properly speak­ing, the Susiddhikara was a larger work of which the Tibetan and Chinese translations represent but one part. There is in fact both internal and external evidence pointing toward this possibility, but it remains conjectural at present, and here the term Susiddhikara- sutra is used to denote the text as preserved in the Tibetan and Chinese translations.

The Chinese translation of the Susiddhikara-sUtra was produced in 726 by Subhakarasimha (637_ 735),and the Taish5 Edition gives three separate recensions, all divided into three fascicles: the Koryo edition, the (Southern) Sung edition, and a version based on a Japa­nese manuscript, the earliest copy of which has since been found to date from the mid-eighth century. In addition to minor differences in wording and meaning, there are several more conspicuous differences between these three recensions—the order of the sec­ond and third fascicles has been reversed in the Japanese manu­script version; Chapters 13-15 of the Kory6 edition are missing in the other two recensions; chapters have been divided differently, with the Koryo edition having thirty-seven chapters, the Sung edi­tion thirty-five chapters, and the Japanese manuscript version thirty-four chapters; there are noticeable differences in content be­tween Chapters 2 and 7 of the Koryo and Sung editions on the one hand and the corresponding chapters of the Japanese manuscript version on the other; and, perhaps because of an accidental rever­sal in the order of two consecutive folios, a section of Chapter 8 has been mistakenly transposed to partway through Chapter 9 in the Sung edition.

Whereas the Tibetan translation is in verse, the Chinese trans­lation has for the most part been rendered in prose, often elaborat­ing on points left unexplained in the Tibetan translation. If one ignores these differences, however, it is the Koryo edition among the three Chinese recensions that tallies most closely with the Ti­betan translation (which is divided into forty chapters and is pre­sumably more faithful to the original Sanskrit), and the fact that it contains three chapters missing in the Japanese manuscript ver­sion (perhaps because of a defective Sanskrit manuscript) and in the Sung edition suggests that the text of the Koryo edition had been revised at some stage after Subhakarasimha translation with reference to a Sanskrit manuscript (these revisions being also reflected in the first seven chapters of the Sung edition). Therefore, although the Japanese manuscript version represents the earliest of the three recensions and is presumably identical or closest to Subhaharasimha own translation, the English translation has been based on the Koryo edition since among the three Chinese recen­sions it appears to provide the fullest rendition of what may be as­sumed to have become the established Sanskrit text.

The only commentary on the Susiddhikara-sutra is the Soshitsu- jikara-kyd ryakusho (seven fascicles; Taisho No. 2227) by the Japa­nese scholar-monk Ennin (794-864) of the Tendai sect. For further details on some of the rites covered only cursorily in the Susiddhi- kara-sutra, reference may also be made to a manual translated (or perhaps composed) by §ubh百karasiipJha (Taish5 No. 894),and a simi­lar manual, entitled Susiddhikarasadhanasamgraha and attributed to Varabodhi, is preserved in Tibetan (Peking No. 3890). A repre­sentative Japanese rendition of the Japanese manuscript version of the Susiddhikara-sutra in pseudoclassical kundoku style may be found in the Kokuyaku Issaikyd series (“Mikkyo-bu” 5),but modern research on the Susiddhikara-sutra is virtually nonexistent.

Contents

The Susiddhikara-sutra opens rather abruptly with the Bodhisattva Wrathful Kundalin asking Vajradhara a series of questions on the procedures for reciting mantras “in order to quickly gain success” (Chapter 1),and the rest of the work represents Vajradhara's re­ply to these questions (Chapters 2-37). The word susiddhikara in the title means in fact “good at producing success,,,and the Susiddhikara-sutra could thus in essence be said to set forth the general rules for creating conditions conducive to “success” {siddhi; Chinese cKeng-chiu) in any rites that a practitioner may wish to perform. These rules range from guidelines for chosing one’s teacher or disciple and the ritual site to detailed lists of offerings and direc­tions for invoking deities, performing homa (“burnt offering,,),con­structing mandalas, and conducting other rites. “Success” is of course


a very broad term, and sometimes it refers to more specific “accom­plishments” or “attainments,,,a conspectus of which is provided in Chapter 16,and even more particularly to the act of magically charg­ing or empowering some object, in which case the same Chinese term ch,eng-chiu (or simply cKeng) has been rendered as “effect­uation.” These connotative distinctions are by no means always clear- cut, but for the sake of clarity an attempt has been made to differentiate them in the English translation.

In addition to this preoccupation with “success,” another sa­lient feature of the Susiddhikara-sutra is its underlying ternary system. Not only are the deities divided into three families or groups (Buddha, Lotus, and Vajra), but rites are broadly divided into three types (Santina [pacification], paustika [prosperity], and abhicaruka [subjugation]), while success is measured in terms of three grades (higher, middling, and lower), with each grade being subdivided into three further grades, and the three families of deities and three types of rites are sometimes similarly ranked in three grades. This ternary system is also applied to other situations as well, and it is important to keep it in mind, for it provides an underlying strand of logic throughout much of the text.

All in all, the Susiddhikara-sutra is thus little concerned with doctrinal matters, and it focuses almost exclusively on the ritual practices characteristic of early Tantric Buddhism. There now fol­lows a brief summary of the contents of the Koryo edition chapter by chapter.

Chapter 1. Questions. In this opening chapter the Bodhisattva Wrathful Kundalin poses a series of questions to Vajradhara.

Chapter 2. The Characteristics of Mantras. Vajradhara begins his reply to KundalinJs questions by describing the chief dis­tinguishing features of the Susiddhikara-sUtra,and then following  mantra, briefly explains the ternary system noted above. This is followed by the three main mantras of the three families (i.e., the mantras of the mother, vidyaraja, and mahakrodha of each family) and guidelines for determining to which family a mantra belongs, as well as miscellaneous instructions on the use of mantras. (In the


Japanese manuscript version and Tibetan translation Chapters 1 and 2 constitute a single chapter.)

Chapter 3. Distinguishing the Characteristics of an Acdrya; Chapter 4. Distinguishing the Characteristics of One Who Recites Mantras; Chapter 5. Distinguishing [the Characteristics of] an Associate; Chapter 6. Selection of the Site. These four chapters describe the characteristics of the teacher (Acarya), his prospective disciples (mantrin), his associates or assistants, and the places suitable for performing rites of accom­plishment.

Chapter 7. Observation of the Precepts. This chapter first outlines the code of conduct to which the practitioner must adhere, with somewhat detailed instructions on ablutions. It then gives brief directions for making several articles with which the practitioner should be equipped {vajra, bead circlet, cogon grass ring, and protective waist-cord), and closes with further admonitions.

Chapter 8. Offering Flowers; Chapter 9. Unguents; Chapter 10. Distinguishing Incense; Chapter 11, Distin­guishing the Rules for Burning Lamps; Chapter 12. Offering Food. These five chapters describe the flowers, unguents, incense, lamps, and food that serve as the five main types of offerings.

Chapter 13. The Santika Rite; Chapter 14. The Paustika Rite; Chapter 15. The Abhicaruka Rite. These three chapters (which are missing in the other two Chinese recensions and consti­tute a single chapter in the Tibetan translation) provide basic in­structions on how to perform homa for the Santina, paustika, and abhicaruka rites respectively. Chapter 15 also gives justificatory reasons for performing the abhicaruka rite, which would at first sight seem to run counter to the spirit of Buddhism.

Chapter 16. Distinguishing the Rites of Accomplish­ment. As is indicated by its alternative title (“The Characteristics of Siddhi”), this chapter describes the various accomplishments {siddhi) to be attained by the practitioner, as well as explaining the relationship between the different types of mantras and the three grades of accomplishment.


 


 

Chapter 17. Invoking the Deity. This chapter first explains how to prepare offerings for receiving the deity (aroha) and then gives instructions on how to invoke one’s own and other deities.

Chapter 18. Rules for Worship Procedures. This, the longest chapter, describes how to worship the deities once they have been invoked and also provides information on other sundry mat­ters, which include directions for making offerings, protecting the ritual site, protecting oneself, and dismissing the deities; instruc­tions on the type of seat to be used by the practitioner; verses of homage to the Three Jewels, Avalokitesvara, and Vajradhara, fol­lowed by formulas for the confession of sins taking refuge in the Three Jewels, generating the mind of enlightenment (bodhicitta), transferring merit, and making vows; instructions on the making and use of rosaries, as well as miscellaneous rules pertaining to the recitation of mantras; signs of success in recitation; and instruc­tions on the ingesting of the five cow products (i.e., milk, curds, ghee, dung, and urine). (This chapter is divided into three chapters in the Tibetan translation.)

Chapter 19. Rites for Irradiating [the Deity]. The title of this chapter is a misnomer, for rather than dealing with irradiation” (on which see Chapter 32),it describes how to increase the majesty or potency of deities and the mantras over which they pre­side by means of rites such as homa.

Chapter 20. Rites for Consecrating the Deity. This chap­ter explains how to consecrate the deity by pouring scented water from a decorated flask over an effigy of the deity, again in order to increase the deity’s potency.

Chapter 21. Signs of the Efficacy of One,s Prayers. This chapter describes the types of dreams that are indicative of success and the procedures to be followed for obtaining such dreams.

Chapter 22. Rites for Receiving Mantras. This chapter explains the procedures to be followed when a teacher wishes to confer a mantra on his disciple.

Chapter 23. The Rite for Making Mantras Complete. The practitioner may have cause to suspect that his mantra is in


some way defective, and this chapter explains how to remedy this situation.

Chapter 24. Increasing [a Mantra,s] Majesty. This chap­ter describes several rites for increasing the majesty or potency of a mantra.

Chapter 25. Rules for Horna. This chapter explains the gen­eral rules for performing homa.

Chapter 26. Preparing the Appurtenances for Recita­tion. This chapter lists the implements and other articles neces­sary for performing various rites.

Chapter 27. The Characteristics of Articles for Effectuation. This chapter describes the characteristics of articles that may be ritually empowered or effectuated for use in rites of accomplishment.

Chapter 28. Taking [Possession of] Articles for Effectuation; Chapter 29. Cleansing Articles [for Effectuation]. These two chapters explain how to go about acquir­ing and then washing and purifying the articles to be effectuated.

Chapter 30. The Measurements and Quantities of Ar­ticles [for Effectuation]. This chapter gives the measurements and quantities to be observed when wishing to effectuate different articles.

Chapter 31. Rites in the Great Consecration Mandala for Eliminating All Obstructions. This chapter explains the procedures to be followed when consecrating an initiand, including the construction of the mandalay the performance of homa, and the actual consecration.

Chapter 32. Irradiating Articles [for Effectuation]. This chapter explains several methods for “irradiating” articles for effectuation, or causing them to generate radiant energy or magi­cal power (tejas), thereby increasing their efficacy.

Chapter 33. Differentiating the Times for Siddhi. This chapter sets forth the most propitious months of the year, days of the month, and times of the day for performing different rites.

Chapter 34. Completing the Preparations for [Rites of]


 


 

The Susiddhikara Sutra

Accomplishment. This chapter provides some additional instruc­tions on the use of the protective waist-cord and on the preparation of eye ointment to relieve fatigue, and it then describes auspicious signs indicative of success.

Chapter 35. Inviting Deities to Empower the [Article for] Effectuation. This chapter explains the procedures for in­voking deities to effectuate the article to be effectuated,and it cov­ers the selection of the site, construction of the mandala, and rites of effectuation.

Chapter 36. Rites for Redressing Deficiencies. This chap­ter first explains some simple procedures for redressing any deficiencies that may have occurred in one’s practice, and it then describes three mandalas, for the Buddha, Lotus, and Vajra Families respectively, to be used when these simple procedures prove to be inadequate. This is followed by instructions for a special homa rite called Sampat-homa (“contact homa,,\ which is performed to help effectuate an article. Next, three mandalas for effectuating articles are described, again for the Buddha, Lotus, and Vajra Families, and these are followed by a single mandala common to all three families. When performing these rites, various hindrances may arise, and accordingly methods for dis­pelling these are also explained. The chapter closes with instructions for completing effectuation. (This chapter is divided into four chap­ters in the Tibetan translation.)

Chapter 37. Rites for Retrieving an Article for Effectuation That Has Been Stolen. This chapter begins by describing a mandala and accompanying rites to which one should have recourse if an article is stolen immediately after it has been effectuated or while it is still being effectuated. This is followed by instructions for a mandala and accompanying rites to be used if some time has elapsed since the theft. Once the article has been retrieved, it is divided and shared in the prescribed manner, and the practitioner enjoys the fruits of success. In some instances he may, however, be unsuccessful in his endeavors, and this final chapter closes with several rites to be performed in such circumstances. (This chapter is divided into two chapters in both the Tibetan


translation and the other two Chinese recensions, but the point of division differs.)

A Note on the Translation

The English translation presented here follows the Koryo edition as reproduced in the Taisho Edition (No, 893),although scribal and/or typographical errors have been corrected where necessary, and in some problematic passages I have followed the Japanese manuscript version. My aim has been to be as faithful as possible to Subhakarasimha Chinese translation, which means that when Subhakarasimha translates, I generally also translate, and when he transliterates, I generally also transliterate. There are several exceptions to this, one being the treatment of proper names, for which I give the Sanskrit when known, followed on first appear­ance by a translation conforming with Subhakarasimha Chinese rendering (which may in some instances appear to deviate some­what from the Sanskrit).

In accordance with the editorial policy of this translation se­ries, the notes have in the main been confined to points having a direct bearing on the interpretation of the text. However, in view of the existence of three Chinese recensions, I have also provided in the notes translations of several passages from the Japanese manu­script version that differ markedly from the Kory6 edition, and be­cause of the important role played by mantras in Tantric Buddhism I have also noted their variant forms as found in the other two Chinese recensions and the Tibetan translation. (It should perhaps be pointed out here that I have been able to refer only to the stage, Peking, and stogy Palace editions of the Tibetan translation.) The mantras have, moreover, been assigned serial numbers (given in brackets) to facilitate cross-referencing and are provisionally translated on first appearance.

No attempt has been made to give the scientific names of the dozens of plant names (mostly transliterated) that appear in the text, partly because the dictionaries often list more than one


equivalent, but whenever possible the common English name has been given in parentheses. The identification of these plant names is an area requiring further research, and although the improvisa­tion resorted to here is not wholly satisfactory, the reader of the English translation should still be in a better position than earlier readers of the Chinese, for whom the transliterated plant names would have been even less penetrable. When the Sanskrit recon­struction of a transliterated term is uncertain, this has been indi­cated by a parenthesized question mark, while angle brackets (< >) either indicate explanatory interpolations in the Chinese or, when they enclose parts of Sanskrit reconstructions of transliterated terms, mark superfluous syllables in Subhakarasimha?s translit­eration.

The Susiddhikara Sutra

Translated by Subhakarasimha, the Tripitaka Master from Central India, during the Greater Tang


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter One Questions

Then the Bodhisattva Wrathful Kundalin joined his palms together in reverence and prostrated himself at the feet of the Honored One, Vajradhara (Vajra-Holder), and asked the following question: “Once in former times I heard from Your Honored Self the rites and pro­cedures for the mandala^ of all the vidydrajas;11 also heard of the virtues of the divine efficacy of the vidyarajas and their retainers. For the sake of future sentient beings I beg you, O Honored One, to please explain them in detail. By what rules should one recite man­tras in order to quickly gain success? Although the syllables of these mantras are of one essence, the rites that they accomplish are countless in number.” He then asked [the following questions] in verse:

“What are the characteristics of mantras? (v. Chap. 2)2 And the characteristics of an Acarya (teacher)? (v. Chap. 3) What are [the characteristics of] an adept? (v. Chap. 4) And explain the characteristics of an associate! (v. Chap. 5) Which localities are excellent [for performing rites]? In which places is it easy to succeed quickly ? (v. Chap. 6)

What are the characteristics of [self-]control? And what is it proper and improper to do? (v. Chap. 7)

What are the expedient means and procedures for reciting mantras? (v. Chap. 7)

Which flowers bring success easily? (v. Chap. 8) How does one use unguents? (v. Chap. 9)

How does one make offerings of food? (v. Chap. 12) And which incense does one burn? (v. Chap. 10)

What are the characteristics of burning lamps? (v. Chap. 11) What is Santina (pacification)? (v. Chap. 13)

What are the characteristics of [the rites for] increasing prosperity? (v. Chap. 14) How does one subjugate one’s enemies? (v. Chap. 15)

What sorts of things does one accomplish in each of these three kinds [of rites]? (v. Chap. 16)

What are the characteristics of success in the higher, mid­dling, and lower procedures? (v. Chap. 16)

By which rites does one summon [deities]? (v. Chap. 17) How does one worship them? (v. Chap. 18)

How does one protect oneself? (v. Chap. 18) What are the details of recitation? (v. Chap. 18)

What are the characteristics of reciting mantras? (v. Chap.

19) How does one perform consecration? (v. Chap. 20) What are the characteristics of testing mantras? (v. Chap.

21) How should one receive them? (v. Chap. 22)

How are the syllables [of mantras] made complete? (v. Chap. 23) How does one increase [the potency of mantras]? (v. Chap. 24)

 How does one perform homa (burnt offering) and the rites of procedure? (v. Chap. 25)

And what articles does one use to bring about quick success? (v. Chap. 26)

What are the characteristics of effectuating drugs? (v. Chap. 27) What are the characteristics of receiving drugs? (v. Chap. 28)

What are the methods for purifying drugs? (v. Chap. 29) What are the measurements and quantities for drugs? (v. Chap. 30)

Those drugs and their appearance—I beg you, O Honored One, endowed with compassion,

To explain each to me clearly! How does one protect articles for effectuation? (v. Chap. 32)


And how does one differentiate how to divide them? (v.

Chap. 37) How does one make use of articles for effectu­ation? (v. Chap. 37)

Please deign to explain their characteristics separately! How does one cause articles that have been lost to be returned? (v. Chap. 37)

When one is harmed [by a hindrance (?)],how does one return it to him [who caused it]? (v. Chap. 36) What are the characteristics of knowing obstructors in advance? (v. Chap. 36)

What are the mandalas of effectuation? (v. Chap. 36) What is the mandala for accomplishing [all] deeds? (v. Chap.

36)

What is the consecration mandala ? (v. Chap. 31)

For the sake of sentient beings I beg you to discourse in detail

On the above questions and in accordance with what is important!”


 

 

 

 

 

 

 

The Characteristics of Mantras

Thereupon Vajradhara, auspiciously adorned, worthy of worship by all vidyadharas,3 and a bodhisattva of great compassion, ad­dressed Adamantine Wrathful Kundalin of Great Energy, saying, “Well spoken, well spoken, Great Wrathful One! You have done well to ask of me such questions. Be sure to listen single-mindedly and attentively to these supreme and sublime rules. This Susiddhikara[-sutra] has five kinds of adornment: the first is called ‘great energy,; the second is called evidyarajaf; the third is Elimi­nating obstructions,; the fourth is 'accomplishing all valiant deeds,; and the fifth is ‘effectuating all mantras., This Susiddhi[kara]-sutra is such that if you are unsuccessful when observing other mantra rites, you should also recite the basic mantra of this scripture, in which case you will be quickly successful.4 Among the three fami­lies5 [of Buddha, Lotus, and Vajra] this scripture is king. It is also able to accomplish all manner of deeds, namely, deeds of self-pro- tection,boundary-binding (i.e., delimiting and protecting the ritual site), and invocation, as well as deeds of worship, assistance, pun­ishment, and instruction, and all mantras are successful.

“Next, among the heart-mantras, that with three hum syllables is also able to accomplish all ritual deeds such as described above. The heart-mantra with three hum [syllables is]:

Namo ratnatrayaya, narnas candavajrapanaye mahayaksa- senapataye, om susidhya sidhya sddhaya susiddhikara hum hum hum phat phat. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of theyafeos! Om, be well successful! be successful! bring success! O you who are good at bringing success! hum hum hum phat phat!) [I]6

“Next, the rites for higher, middling, and lower accomplish­ments are as have been explained in other scriptures. He who is


desirous of success must understand the higher, middling,and lower rites of mantras. This scripture embraces the mandala rites performed in all three families. The mantras of the Buddha Fam­ily are for Santika (pacification) [rites], the mantras of Avalo­kitesvara (Sound-Observer; i.e., the Lotus Family) are for paustika (prosperity) [rites],and the mantras of the Vajra [Family] are for abhicaruka (subjugation) [rites]. From the armpits to the crown [of the head] corresponds to the higher grade [of accomplishments], from the navel to the armpits corresponds to the middling grade, and from the feet to the navel corresponds to the lower grade. Among the mantras you should also differentiate the three kinds of accom­plishments, and the three families are each divided into three [grades]: this you must fully understand. Among the mantras of the three families, those of the vidyarajas are for higher accom­plishments, the mantras of sundry messengers, cetas (male ser­vants), cetis (female servants), and so forth are for lower accomplishments, and the mantras expounded by other deities [are for middling accomplishments]. The rites for the three kinds of deeds are firstly the Santina rite, secondly the paustika rite, and thirdly the abhicaruka rite. All of these three deeds are to be found in each of the three familes: you should be fully acquainted with how to differentiate their procedures.

“Within the Buddha Family use the Buddha-Mother, who is called Buddhalocana (Buddha-Eye): use her mantra for the Santina [rite]. The mantra of the Buddha-Mother is:

Namo bhagavatosnisaya, om ruru sphuru jvala tistha siddha- locani sarvdrthasadhani svaha. (Homage to the Blessed One, to the Protuberance [on the crown of the Buddha’s head]! Omf roar! flash! blaze! abide! O you with perfected vision! you who accomplish all objectives! svaha!) [2]7

To be recited three times.

“Within the Lotus Family use the Avalokitesvara-Mother, who is called Pandaravasini: use her mantra for the Santina [rite]. The mantra of the Avalokitesvara-Mother is:


Darsanasparsandbhyavasravasmaranena ca sydm aham sarvasattvdnam sarvavyadhicikitsaka, tad yatha, om hate vikate kata vikata katamkate bhagavati vijaye svaha. (By ob­serving, touching, hearing, and remembering, may I become a healer of all diseases for all beings! Namely: Om, O Kata! VikatS! Kata! Vikata! Katamkata! Blessed One! victorious one! svaha!) [3]8

[To be recited] three times.

“Within the Vajra Family use the Vajradhara-Mother, who is called Mamaki: use her mantra for the sdntika [rite]. The mantra of the Vajra-Mother is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksa- 604a senapataye, om kulamdhari bandha bandha hum <in a loud voice>phat. (Homage to the Three Jewels! Homage to Violent VajrapSni, great general of the yaksasl Om, O family-holder! bind, bind! hum phat!) [4]9

[To be recited] three times.

“Next,within the Buddha Family, when using the mantras of vidyarajas, the vidyardja is called Vijayosni^a (Victorious Buddha- Crown): use his mantra for the paustika [rite]. The mantra of [this] vidyardja is:

Namah samantabuddhanam, om bhrum namah. (Homage to all Buddhas! Om, bhrum, homage!) [5]10

“Within the Lotus Family also use a vidyaraja, called Haya- griva: use his mantra for the paustika [rite]. The mantra of [this] vidyardja is:

Om amrtodbhava namah svdhd. {Om, O you who are born of ambrosia! homage! svaha!) [6]11

“Within the Vajra Family also use a vidyardja, called Sumbha: use his mantra for the paustika [rite]. The mantra [of this vidyardja] is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksa-


 

 

The Susiddhikara Sutra

senapataye, ora sumbha nisumbha hum grhna grhna hum anaya hum bhagavan vidyaraja hum phat namah. (Homage to the Three Jewels丨 Homage to Violent Vajrapani, great gen­eral of the yaksasl Om, O Sumbha, Nisumbha, hum! seize, seize, hum! bring hither, hum! O Lord Vidy^rSja! hum phat, homage!) [7]12

“Next, within the Buddha Family, use the mahakrodha (‘great wrathful one,)called Aparajita: use his mantra for the abhicaruka [rite]. The mantra is:

Hum phat vak vak (?) cinasicik (?) hum phat. [8]13

“Within the Lotus Family the mahakrodha is called Sivavaha: use his mantra for the abhicaruka [rite]. The mantra is:

Hum phat hri (or hri/hrih?) hum, phat. [9]14

aWithin the Vajra Family the mahakrodha is called Kundalin (=Amrtakundalin): use his mantra for the abhicaruka [rite]. The mantra is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksa- senapataye, om amrtakundali kha kha kha kha khdJii khahi tistha tistha bandha bandha hana hana garja vigarja vi- sphotaya sphotaya sarvavighnavindyaka[n] maha[ga]napati- jlvitantakaraya hum phat. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksasl Om, O Amrtakundalin! devour, devour, devour, devour! de­vour, devour! abide, abide! bind, bind! slay, slay! roar, roar out! rend asunder, rend all obstructions and obstructive de­mons! For you who put an end to the life of the Great Lord of [Siva’s] Hosts! hum phat!) [10]15

“Then again, there may be mantras that do not fall under the three families. [In such cases] one differentiates the three kinds of ritual deeds—san^a and so forth—according to the wording of the mantra.16 If the mantra has the word ‘sdMi-kuru,〈render aus­picious>, the word esama,<remove>, the word eprasama9〈very


pure>, the word 'upasama9 <further remove>, or the word ‘siMhd, (all hail!), you should realize that it is a mantra for the Santina [rite]. If it has the word 'pustV〈increased benefit〉,the words 'laksmM〈endowed with a [good] sign>, cdado! <give> or 'urjo! <majesty> or the words ‘bala,<strength>, (vrddhi3 <increase>, ‘rtlpa, [<form>], cmedha <intelligence>, cdhanay <property>, (dkanya, 〈storehouse〉,'hiranya9 <gold>,(grama>〈village〉,(nagara} <town>, 'rdst[r]a〈district〉,'rajyo! <lord> or fdada' <give>, you should real­ize that it is a mantra for the paustika [rite]. If it has the word fhum} or the words ‘hana,<strike>, (phaf <break>, ematha> <de­stroy>, cbhafija <shatter>, ‘uccdfaya,<punish>, 'utsahaya9 (?) <do not release with force>, 'sosaya' <parch>, 'maraya' <kill>, ‘kkadaya, 〈devour〉,(kilaya} <impale>,‘chedaya,<sunder>, ‘bhasmi,<alms- bowl> or (kuru,[<do>],17 you should realize that it is a mantra for the abhicaruka [rite].

“Next, if there is a mantra the meaning of which is ‘compas­sion’ or ‘good,’ you should realize that it is for using in the Santina [rite]; if there is a mantra the meaning of which is Violence’ or ‘anger,,you should realize that it is for using in the abhicaruka [rite]; and if there is a mantra that is neither compassionate nor violent [in meaning], you should realize that it is for using in the paustika [rite].

“Then again, if you wish to quickly accomplish the Santina [rite], you should use mantras of the Buddha Family; if you wish to quickly accomplish the paustika [rite], you should use mantras of the Lotus Family; and if you wish to quickly accomplish the abhicaruka [rite], you should use mantras of the Vajra Family.

“Next, this scripture is profound and wondrous, just like the [most] heavenly among the heavenly, and it has the best among the best mantras. If you abide by its rules, there will be no deeds that you cannot accomplish. Although this scripture belongs to the lower Vajra Family, because by upholding the decrees of the Buddha,s teachings it accomplishes everything, it is also able to accomplish the rites of the two higher families. It is, for example, like a monarch who acts in accordance with [his own] decrees; its


rules are the same and should be understood in accordance with 604c the meaning [of this analogy].

“If there are mantras which, although their words are few in number, have the word 6om9 at the beginning and have the word "svaho! at the end, you should realize that [these] mantras are quickly able to accomplish the Santina rite. Or if there are mantras that have the word ‘hUrji,at the beginning and have the word (phaf at the end, or have the letter repha (V)—this is the sound of re­proof—any mantras with these words will quickly bring success in the abhicaruka rite. Or if there are mantras without the word 'orrC at the beginning and without the word ‘svdhd,[at the end], or with­out the word ‘hUjjt,,without the word lphaf or without letters such as repha, you should realize that these mantras are quickly able to accomplish the paustika rite.

“Next,if someone should wish to subdue various demons and avesas,18 he should use the mantras expounded by messengers, cefakas (servants), and so forth, for he will quickly gain success. Again, should there be mantras in other families that are said to be able to accomplish everything, they are only able to accomplish what is taught for that particular family and do not apply to other fami­lies. Still, there are scriptures in which it is stated that a certain mantra was expounded in order to remove poison or illness but is also able to remove other afflictions; [in such a case] you should realize that that [mantra] is suitable for all uses.

“You should be fully acquainted with the family [to which a mantra belongs], you should be fully familiar with the circumstances in which a mantra is to be used, you must also know the mantra’s efficacy, and you must fully understand how to practice the mantra rites. The characteristics of the mantras of a particular rite should accord with what you seek, and if you recite those mantras, then you will gain success.”


Distinguishing the Characteristics of an Acdrya

“Next,I shall now explain the characteristics of an dcarya (teacher). Since all mantras are obtained through him, know that an [a]carya is the very basis [of all practice].

“What are his characteristics? His limbs are sound, and he is adorned with merit; he must fully comprehend matters mundane and supramundane; he always abides by the Dharma and does not do anything that is contrary to the Dharma; he is endowed with great compassion and takes pity on sentient beings; he has been born and raised in a noble family; he is disciplined in nature and gentle; all who dwell together with him obtain happiness; he is in­telligent and wise, and unimpeded in eloquence; he has forbear­ance and is without self-conceit; he always wishes for the Great Vehicle and understands the subtle meanings [of its teachings]; he has deep faith in the gateway to the secrets [of the esoteric teach­ings]; even if [he commits only] a minor offense,he is still overcome with great fear; he is quite pliant in his physical, verbal, and men­tal actions; he always enjoys reading the scriptures of the Great Vehicle and abides by the Dharma teachings; he assiduously re­cites mantras without interruption; the siddhi [rites] that he per­forms are all successful; he must also fully understand how to draw a mandala; he is always equipped with the four [means of] conver­sion (i.e., giving, kindly speech, beneficial action, and cooperation); because he seeks the grand [objective of enlightenment],he does not wish for any minor objectives; he is forever free of parsimony; he has previously entered a Great Mandala19 and received conse­cration; moreover, his virtue has been extolled by his teacher [with these words]: ‘You may go now, having proven yourself fit to be conferred initiation and become an acarya;20 and, having obtained this authorization, he is qualified to construct a mandala with his

605a own hands in accordance with the [proper] procedures and also qualified to confer mantras on disciples—if you rely on such a per­son, the mantras received [from him] will quickly bring success: of this you should not have any doubts. [But] if you recite mantras on your own authority without [their having been conferred] by an upadhydya (preceptor) or Acarya, you will be exerting yourself in vain and will never obtain any result.

“As for the disciple, he should look upon the Acarya just as he would the Three Jewels or bodhisattvas and so forth, for he is a place of refuge able to confer [the teachings], and of all good things he is the primary cause; [therefore] your present life will be happy and you will obtain the [desired] result in future lives. By relying on the dcdrya, it will not be long before you obtain that which is unsurpassed and excellent, namely, enlightenment (bodhi). For this reason he is comparable to a Buddha, and you therefore become his disciple. If, in serving the [a]carya, you are without remiss and ap­ply yourself faultlessly, then [the mantras of] the vidyarajas and vidyarajas' consorts (vidyardjni) that you have been conferred will bring siddhi一of this there is no doubt whatsoever,”


 

Distinguishing the Characteristics of One Who Recites Mantras

“Next, I shall now expound the characteristics of the methods of practice whereby he who recites mantras quickly obtains success. He is pure in the three activities [of body, speech, and mind]; his mind is not confused; formerly he has uninterruptedly been always cultivating wisdom; able to perform one rite, he accomplishes all manner of things; he is also free of parsimony; the words that he utters are without impediment; he is without fear in a crowd; his deeds are quickly accomplished; he always practices forbearance; he is free of all sycophancy; he is without any illness; he always practices truthful speech; he fully understands ritual matters; he is of youthful age; his sense organs and limbs are all sound; he always has faith in the Three Jewels; he practices [the teachings of] the sublime scriptures of the Great Vehicle; and he does not entertain thoughts of falling back from the merits of good [deeds]— such a person will quickly gain success. He always has respect for bodhisattvas and mantras, and he generates great compassion to­ward sentient beings—such a person will quickly gain success. He always enjoys tranquility and does not desire noisy crowds; he con­stantly practices truthful speech and mentally applies himself to the maintenance of purity—such a person will quickly gain suc­cess. If he hears of the majestic power and sovereignty of the Bodhisattva Vajradhara, he will upon hearing of it have true faith and rejoice in his heart—such a person will quickly gain success. If someone who has few desires and knows contentment recites mantras and keeps in mind unceasingly day and night what he seeks, such a person will quickly gain success. If, on hearing of mantra rites for the first time, a person’s hair should all stand on end and his heart dance for joy, such a person is a Dharma-vessel for [the fruits of] success. If someone should personally see siddhi


“•SS933I1S UIBS

iCpjomb m 丛 uosjad b ipns ^njssaDDns st 0i{ ^un s^joga sxq sas^ajoui j0i{^jnj pun ‘丛oa ^sba stq S0|qnop0j uopu^qn ^ou saop ^0^ ^O8jg;0 Xtre ^noq^iM amp 2uo\ b joj                                               b Sui^paj uaaq SBq auoaraos

JI ,ss8oons ureS iC^Dinb uosaad b qons ^qppng b 85[i^ v^uvov siq S9J9A0J auoaraos ^jaAoejom ‘ji •ssodotis utbS iCp{omb 爪丛 nos -J8d b qons ‘sjaq) saop 0q ptre

S0aoj puiui sxq ji puB ^sam^diJDS ui peqijosap si sb uieajp b ui

Distinguishing [the Characteristics of] an Associate

“Next, I shall explain the characteristics of his associate. He is adorned with merit; he is born of a noble family; he always wishes for the true Dharma and does not do anything that is contrary to the Dharma; he also has deep faith and is free of all fears; he does not fall back in his efforts; he respectfully practices the venerable teachings; he always practices truthful speech; his sense organs and limbs are all sound, and he has no physical illnesses; he is nei­ther too tall, nor too short, nor too fat, nor too thin,nor should he be very dark or very light [in complexion]—he is free of all these faults: [such is] a meritorious associate. He is able to endure suffering; he fully understands mantras, the procedures for mandala worship, and other rales; he always cultivates pure conduct; he bears with all things; the words that he utters are gentle and make people want to listen to him; he is free of all self-conceit; he has a good memory and does not forget anything; he respectfully practices any teaching and does not make excuses [for not doing so]; he is of great learning and wisdom, has a compassionate mind, and does not be­come angry; he is always thinking of making donations; he fully understands how to differentiate the mantras of vidyarajas, he should always be reciting [mantras], and the mantras that he re­cites are the same as those of the venerable [officiant’s] practice; and he is also versed in the rites of boundary-binding, self-protec­tion, and so forth—if you obtain such an associate, you will be quickly successful. He is well-disciplined in the three activities [of body, speech, and mind]; he has previously entered a mandala under a teacher; he has taken refuge in the Buddha’s teachings and does not cultivate evil practices; he is familiar with the procedures re­quired by the venerable [officiant] and does not wait for words of instruction, but knows the [right] time for whatever is sought and acts accordingly—one thus endowed is an excellent associate. He is of wholesome body and mind, without mental anguish, determined and resolute, and to the last he has no thoughts of falling back—if you obtain such an associate, you will be quickly successful. He does not engender greedy attachment toward great profit—one who is endowed with such virtue is described as an excellent associate. Toward the [officiating] practitioner his mind is also without [thoughts of] abandonment—if you wish to effectuate sundry drugs and so forth, he will act as a powerful aide, and he will not abandon the spontaneous holy precepts: one who is endowed with such vir­tue is described as an excellent associate. He does not desire any­thing from the practitioner; so long as he does not attain the accomplishment ofsiddhi,he will never give up; even if years should pass by without [his obtaining] siddhi,he will never entertain thoughts of giving up; even if there should be great suffering and other difficulties that torment his body and mind, he will still not give up—one who is endowed with such virtue is described as an excellent associate.

“If he is possessed of various [modes of] virtuous conduct such as those [described] above, he will be fit to accomplish supreme and excellent deeds. But even if he is without the above virtues and is only versed in the rules for success with mantras and also fully understands mandala^, has wisdom lofty and bright as well as ad­ditional merits, and excels in reciting [mantras], such an associate is also able to accomplish supreme and excellent deeds. On account of his desire to accomplish supreme and excellent deeds, this meri­torious associate will perform together with the [officiating] reciter for half a month at a time consecration, homa, [offerings of] aromatics,flowers, and lamps prepared according to the occasion, and other procedures for the protection and selection [of the site]: he must assist as the need arises. Not only does he assist in performing deeds such as the above; if the reciter should make an omission, the meritorious associate will admonish him with reason on the basis of scriptural teachings to the effect that there must be no omissions, and he will also reveal to him in detail the reasons for this—one


 

 

thus endowed is a most excellent associate. If at the time of his daily recitation, or when performing [ritual] deeds, the practitioner should on occasion happen to forget something, his meritorious as­sociate will help him to do it as he sees fit and have everything in complete readiness. When [the practitioner] wishes to accomplish  drug rite, [his associate] should always hold the drug in his hands or use grass stalks to hold it. Even though the tasks in rites of reci­tation may be many, [the associate] will never be negligent. When the practitioner wishes to finish reciting, his associate should stand beside him, looking to see whether the practitioner has already wearied of recitation or fearful that he may forget to perform the rite for dismissing the deities, the rite for placing the rosary, or some other rites, and if he sees him forget something, he should help him to do it. The associate should always be reciting and wor­shiping, and the deeds that he performs generate merit, all of which he transfers to those who recite mantras, fulfilling their wishes. If instructions are to be given, [the practitioner] speaks only with the associate, while in order to accomplish supreme deeds one more as­sociate is allowed, [in which case the associates] speak with one another to ensure that there are no discrepancies between them. The associates, food is the same as that of the practitioner, and the practitioner^ food conforms with the prescribed rules. Those thus endowed are fit to become associates for supreme and excellent deeds. The merits of the third associate21 are also the same as those de­scribed above.”


 

 

 

 

 

 

 

 

 

 

 

Chapter Six Selection of the Site

“Next,I shall explain the site for reciting mantras and [gaining] success. In which localities are you to dwell in order to quickly gain success? The place where the Buddha attained enlightenment and vanquished the armies of the four demons (i.e., the five aggregates, mental afflictions, death,and the king of demons in the Paranirmita- vasavartin Heaven) is the very best, and you will quickly gain suc­cess [there]. Because there are no hindrances on the banks of the Nairanjana River [where the Buddha bathed before attaining en­lightenment], you will quickly obtain siddhi in that locality; even if there should be a host of demons [there], they will be unable to effect any obstruction, and among the things that you seek there will be none that you do not accomplish—in such a place you will quickly obtain siddhi. Alternatively [you will gain success] at the place where the Buddha turned the Dharma-wheel, or at the town of Kusina[garl], the site of the Buddha’s nirvana, or at the town of Kapila[vastu], where the Buddha was born. The above four sites22 are the very best, and because there are no disturbing obstructions, you will definitely gain success in the three kinds of siddhi.

“Alternatively [you will gain success] in the excellent sites described by Buddhas or the excellent sites described by bodhi­sattvas, [namely,] the Buddha’s Eight Great Stupas or famous mountains with many trees, abundant fruit, and flowing springs: such places are described as excellent sites; or in an [a]ranya (for­est or hermitage) with many flowers and fruits, with flowing wa­ter, and beloved of people: such a place is described as an excellent site; or there may be an [a]ranya with many deer that are not hunted by people and without any beasts of prey such as bears, tigers, and wolves: such a place is described as an excellent site; or a place that is neither too cold nor too hot, is agreeable to people, and is pleasing to their minds: such a place is described as an ex­cellent site; or beside a mountain, on top of a mountain peak, on a


solitary eminence, or on a mountainside that also has water: such places are described as excellent sites. There are also [other] excel­lent sites, where green grass covers the ground and there are many trees and flowers, including [trees whose] wood is suitable for per­forming homa: such places are described as excellent sites. Or in front of a stupa enshrining a ^ari[ra] (relic), or in a place in the mountains enshrining a sarl[ra]y or beside the four [great] rivers (i.e., Gahga [Ganges], Sindhu [Indus], Vaksu [Oxus], and Sita), or a place where there is an [a]ranya embellished with various trees and there are not many people, or in a cemetery where smoke never ceases, or on the banks of a large river, or beside a large pond, or a place where there were formerly many cows, or at the foot of a large solitary tree where a divine spirit abides and which is always in the shade, or the single shrine of many villages, or beside a large cross­roads, or beside the pond of a naga (serpent or dragon): such places are described as excellent sites. Or lands visited by the Buddha during his peregrinations: in such localities you will quickly gain success. If there is a country where the four categories of people (i.e. Monks, nuns, laymen, and lay women) have deep faith in the Three Jewels and spread and uphold the true Dharma, in such a place you will quickly gain success. Again, if there is a country with multitudes of many good people all endowed with compassion, in such a place you will quickly gain success.

“Once you have obtained one of these outstanding sites, you must remove refuse, potsherds, pebbles, and other objects from the ground: it is all explained in detail in the chapter on the mandala.2Z In accordance with the rites for siddhi you must properly differentiate the sites for the three families, and you must also differentiate between the Santina rite, the paustika [rite], and the abhicaruka [rite]; as with these three rites, you must also differentiate between higher, middling, and lower accomplishments. In such a place, following what seems right to your mind, you should then smear [the ground with cow dung], sprinkle [it with scented water], sweep it, and perform the various [ritual] deeds, whereupon you will quickly gain success in the rites for siddhi•”


Observation of the Precepts

“Next, I shall explain in detail the rules that govern the reciting of mantras; if you abide by these precepts, it will not be long before you gain success.

“If a person of wisdom is to recite mantras, he should first re­nounce anger; neither should he engender ire toward malevolent gods, nor should he harbor anger toward mantra-reciters of other categories. He should not differentiate between mantras on his own 606b authority with regard to their merits and rules, and he should [in­stead] engender a deep respect for mantras and their rules. He must offer protection to wicked people. Why? Because they are able to impede important matters and harm him. Even if he should see faults in his Acarya, his three activities [of body, speech, and mind] will not produce [behavior indicative of] thoughts of arrogance, his mouth will not discuss the various rights and wrongs [of the mat­ter], and his mind will never conceive thoughts of his [acarya's] faults. Even if [the Acarya] has faults, he does not discuss them, and even less so if he abides by the Dharma. Even if others bear malice [toward him], he will never retaliate, nor should he bind another’s vidyaraja by means of his own regular mantra and cause injury or inflict bitter punishment, nor should he perform rites for vanquishing foes.

“If someone has not yet received mantras from an Acarya, you should not confer them on him to recite, while someone who does not have respect for the Three Jewels is a non-Buddhist [and you should not confer any mantras on him either]. If someone has received mantras from an Acarya but has subsequently fallen back from his original aspiration, you should also not confer [any man­tras] on him, nor should you confer on him hand-seals (mudra), mantras, rites of [special] efficacy, or ordinary rites. You should also not confer them on those who have not yet entered a maxilla.


“You should not leap over any sentient beings, neither two legged creatures nor likewise many-legged [creatures]. You should also not step over insignia on the ground, namely, mallets, discs, staves, scepters, conches, vajras, and so forth, nor step over what is marked off with a rope. You should also not step over sundry me­dicinal herbs, roots, stalks, branches, leaves, or fruits, nor should you dispose of them in unclean places.

“If you wish for success in mantra rites, you must abide by the code of rules and you should not dispute the correct meaning of the Great Vehicle. If you hear of the profound, remarkable, and incon­ceivable practices of bodhisattvas, you should engender true faith and not entertain any thoughts of doubt. A person who recites man­tras should not contest their efficacy with other reciters, nor should he perform a rite of subjugation on account of some minor offense.

“A person who wishes for success should not sing or disport him­self, nor should he apply makeup or wear garlands of flowers in order to adorn himself. Again, do not go dancing about and do not playfully float in a river. In a word, you should not perform any insolent acts with the body. You should [also] not perform any un­wholesome acts of speech, such as mendacious speech, speech of a defiled mind, [speech that] sunders harmony, and offensive language and abuse; when a reply is required, do not resort to verbosity, and never indulge in idle chatter. Again, do not dwell together with non-Buddhists or argue with them, do not speak with any [outcaste] candelas and their ilk, and do not converse with people other than your associates, while at times of recitation do not speak even to your associates. At times other than when you are reciting do not speak with your associates if there is no need to do so.

“Again, do not rub your body with oil, and you should not eat the five pungent [vegetables], [such as] onions, garlic and rad­ishes, or sesamum and vinegar, nor should you eat any other green vegetables, rice flour, bean cakes, steamed peas, sesamum cakes, or dumplings. You should not eat any food relished by vinayakas (class of demons) or the remains of offerings, gruel made with sesamum, nonluminous rice, and beans, or milk gruel. Do not ride


on any carriages or saddled [animals]. You should eat neither food that has been stepped over nor food that has been touched. [Do not use] any accoutrements of bodily adornment such as mirrors, flowers, powders, or parasols if there is no reason for doing so. You should not rub your hands together [when washing], nor should you rub your legs together. Do not defecate or urinate in any water or in the vicinity of water. You should not take food in your hands to eat it, and do not use brass dishes for eating; dish food out onto leaves without turning them over [on their reverse sides]. Do not sleep on large or small couches, and do not sleep together with other people. When you wish to sleep, relax the mind, making it calm and pure, and then go to sleep, reflecting on wisdom. Do not sleep with your face covered (i.e., facing downward) and do not sleep facing upward, but sleep like the king of lions on your right side. When sleeping, do not sleep with your eyes open. You should not eat again [and again] during the day, nor should you fast; you should not eat too much nor too little. If you have doubts about any food, you should not eat it. Do not look at any forms of amusement, at large congregations of people, or at women. You should not be attached in body, speech, and mind to any fine living quarters or fine food that you receive, nor should you reject any poor living quarters or poor food that you may receive. You should not wear purple garments, nor should you wear old torn robes or dirty robes; at times of recitation you should wear an undergarment.

“Moreover,do not deprecate yourself, saying, 1 have commit­ted many wrongs, and there is no way in which I can gain success in siddhi; [Even if] you should be afflicted with various illnesses on account of residual karma [from past lives], never wilfully neglect your recitation, and never abandon the mantras that you have re­ceived from your Acarya. A voice in your dreams or in midair may declare, ‘You should not recite this mantra,,but even if you hear this frequently, do not abandon [the mantra] and do not be angry [at the voice]. Why? Because it is all due to demons. You must sim­ply exert yourself, and you should not fall back and stop [practic­ing]. Do not have wicked thoughts in your mind, [do not] be


distracted by [unwholesome] objects, and [do not] indulge your sense organs; always maintain purity and recite [your mantras].

“If you seek great accomplishments, you should not subjugate mountain spirits with your regular mantra, and do not protect your­self or others and do not rescue [people] from difficulties or suppress poisons [with it either]. This is not only the case with your regular mantra, and you should not perform [such deeds] with any other 607a mantras either. All your mantras, each according to its use, should not be practiced with any great frequency, and do not contest your magical powers with others.

“If you wish to seek siddhi, you must recite three times [daily] and wash yourself three times [daily]. When washing, do not [use] simply plain water, but mix in metrified water and wash your­self. The ‘water, mantra is:

Om hum hana vajri vajrena ha <in a frightening voice>. (Om, hum, slay! O adamantine one! with a vajra, ha!) [II]24

“When bathing, you should use purified earth to rub all over your body and cleanse yourself. Use metrified earth, reciting [the mantra] seven times. The ‘earth’ mantra is:

Om vajra hara hum. (Om, O vajra! dispel! hum!) [12]

“In the water and in the earth there are many vindyakas who cause obstructions: you must first dispel them and then use [the water and earth]. Recite this mantra to drive them away. The man­tra for dispelling obstructions in water and earth is:

Namo vajraya, hum hana dhuna matha vidhvamsayotsaraya phat. (Homage to the vajra! Hum! slay! shake! destroy! crush! expel! phat!) [13]

“Then first take some water, and when you have finished reciting the mantra while stirring [the water] with your hand, use it for bathing. The ‘bathing,mantra is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksa- senapataye, namo dam. (Homage to the Three Jewels! Homage

to Violent Vajrapani, great general of the yaksas\ Homage to...)[14]25

“Using this metrified water, bathe at will. When bathing you should not converse. While still bathing you must constantly men­tally recite the following heart-mantra. The heart-mantra when bathing is:

Om amfte hum phat. (Om, O immortal one! hum phat!) [15]

“Once you have finished bathing, you should take up a scoop of water with both hands and use the above heart-mantra to empower it; reciting it seven times, pour [the water] over your head. Do this three times.

“[Then] you should tie the hair on the crown [of your head]: reciting [the following mantra] to mantuary it seven times, you should make a topknot on the crown [of your head]. If you are a renunciant [with a shaven head], you should make a fist with your right hand, place it on top of your head and, [reciting the mantra] the same number of times as above, similarly [make as if to] tie the hair on the crown [of your head]. The ‘crown-hair, mantra is:

Om susiddhikari svaha. (Om, O you who are good at bringing success! svaha!) [16]

“Next,you should wash your hands,take some water, and rinse your mouth three times. Then bathe your deity, using his mantra and reciting it seven times. While reciting the [following] mantra for rinsing the mouth, [empower] the five places on the body (i.e., crown, both shoulders, throat, and chest).

Om klli vajra hum phat. (Om, O you with a stake! you with a stake! O vajra! hum phat!) [17]

“When you have completely finished bathing, imagine that you bathe your deity. Then in that [same] place you should recite your regular mantra as many times as you like: only then may you pro­ceed to your usual site of recitation.

aOn your way there do not feel greed or anger, and conform


with external circumstances, pure in body and mind; think rever­ently of your deity and proceed slowly, firmly observing the pro­hibitory precepts as laid down before: you should observe them without forgetting them. Once you have reached the site, you should perform as prescribed the various [ritual] deeds and recite [man­tras], and you should construct a mandala, constantly reciting [as you do so]. If you become tired, you should read the scriptures of the Great Vehicle or make caityas (cairns), and never neglect other good deeds either.

“You must [daily] take refuge three times in the Three Jew­els, repent three times of your sundry sinful deeds, generate three times the mind of enlightenment ibodhicitta)—if you do so, you will gain success—and make a vow three times, vowing to accom­plish the excellent deed [of enlightenment]. In order to expiate your sins, you should perform good deeds in accordance with the teachings: always make charitable gifts, have great compassion, do not be parsimonious with the Dharma teachings, always have forbearance, exert yourself without falling back, have deep faith, [keep] in mind the six [objects of] mindfulness (i.e., Buddha, Dharma, Sangha, morality, charity, and gods), and think care­fully on the meaning of the scriptures that you hear; you should always read the merits of mantras, and you should worship the scriptures of mantra rites.

“Carefully drawing a fine mandala in accordance [with the scriptures], you should enter it: first induct bhikus (monks) of true faith, and then induct bhiksunls (nuns), upasakas (laymen), and upasikas (laywomen) one after another, all firm in their gen­eration of the mind of enlightenment and with determined minds and right views. Once they have entered the mandala, you should confer [on them] the methods for binding hand-seals as well as mantras and [other] rules, and you should also properly explain in detail all the rules for mantras.

“On the fourteenth day, the eighth day, and the last day of [bright half-]months and on the [first] fifteen days of the eleventh month26—on such days double the offerings, recite [mantras],
perform homa, and additionally observe the prohibitory precepts: you must always remember to double everything, and the mantras will be quickly successful.

“When performing homa, you must always hold a vajra in your hand: recite [the following mantra] to mantuary it more than one thousand times or one hundred times. The mantra of the vajra for accomplishing [all] deeds is:

Om dhuna vajra ha. (Om, shake! O vajra! ha!) [18]27

For the vajra for [accomplishing] all deeds use wood [from a tree] that has been burned by lightning or margosa wood, or take a piece of charred wood from the fire remaining after burning a corpse, or use white sandalwood or red sandalwood: take any one [of these kinds of] wood and make a vajra, adding three prongs. At times of homa and at times of recitation always hold it in your left hand. Because it is able to accomplish all deeds, it is called the '[well- accomplishing] vajra.7 If you carry this vajra, all vinayakas and other obstructors will all take fright and flee. Rub this vajra with red sandalwood unguent and place it in front of your deity; using the mantra given above, you should mantuary flowers and incense and offer them to it. The vajra for [accomplishing] all deeds is secret and subtle and is able to accomplish sundry deeds.

“When performing various [ritual] deeds, you must always wear a bead circlet on the right wrist which has been rubbed with un­guent and metrified by reciting [the following mantra] one hun­dred times or one thousand [times]. The 'bead circlet,mantra is:

Om kulamdhari bandha bandha hum phat. {Om, O family-

holder! bind, bind! hum phat!) [19; cf. No. 4]28

This great seal of the vidyarajas is called MamakL She is able to effectuate the mantras of all vidyarajas, able to increase [the maj­esty of a deity], able to make the wording of mantras complete, and also able to accomplish other rites and deeds such as self-protec­tion. Not only is she the mother of the vidyarajas, but she is also the mother of the Vajra [Family]. In the case of a bead circlet for

the Vajra Family affix a rudraksa [berry], stringing it onto a cord [the ends of which are] then tied together to make a knot. It being thus in the case of the Vajra Family, the other two [families] may be known accordingly. For a bead circlet of the Buddha Family you should use the mantra of the Buddha-Mother [Buddhalocana], while in the case of a bead circlet for the Lotus Family you should use the mantra of PandaravasinI, and for a bead circlet of the Vajra Family you should use the mantra of Mamaki. <The mantras of the three family mothers correspond to those given previously [in Chapter 2 (Nos. 2-4)].>29 If you wear this bead circlet, vinayakas will be un­able to cause any obstruction, your body will become purified, and you will quickly succeed in fulfilling your wishes.

“When performing rites, you should also make a ring using cogon grass ikusa) and put it on the ring finger of your right hand. You should recite the three-and-a-half-syllable heart-mantra of the corresponding family one hundred times or one thousand times and then place [the ring] on your finger. The [three-and-a-half-syliable] heart-mantra of the Buddha Family is:

Jinajik. [20]

The [three-and-a-half-syllable] heart-mantra of the Lotus Family is:

Arolik. [21]

The [three-and-a-half-syllable] heart-mantra of the Vajra Family is:

Vajradhrk. [22]30

At times of worship, at times of recitation, and at times of homa you should wear [this] grass ring. On account of your wearing this grass ring, obstacles [resulting from past] sins will be eliminated, your hand will become purified, and your actions will all be successful.

 “Next take some cotton thread and hemp fiber, have a young girl dye them red in color or saffron in color, twist them into a string, knot it, and make a mantra-cord. With each knot recite the

 

 

[following] mantra seven times, making seven knots. Place it in front of your deity and mantuary it with the mantra one thousand times. At times of recitation, at times of homa, and when you go to sleep—‘when you go to sleep, means at dusk—you should use [the cord],tying it around your waist, for then there will be no seminal loss when asleep at night. You must always empower it; the cord mantra is:

Om hara hara bandhani sukradharani siddharthe svaha. (Om, retain, retain! O semen-holding cord! O you who have accom­plished your objective! svaha!) [23]

“At times of recitation and at times of homa you must wear an outer garment and an undergarment with the right shoulder bared; when sleeping and when washing or bathing this rule does not ap­ply. The outer garment that you wear should be metrified. When defecating and urinating you should wear wooden shoes, but when in the presence of your own deity, in the presence of an upadhyaya or dcarya, or in the presence of other venerable elders you should not wear them.

“At revered places worship with body, speech, and mind if you wish to quickly gain success in siddhi. If you see a caitya or bhiksu,you should always pay your respects to them. If you en­counter the image of a non-Buddhist god, you should only join your palms together or chant a gatha (verse),and if you see a venerable person you should also do reverence to him. If you hear the wonderful Dharma, generate profound devotion, and if you hear of the inconceivable characteristics of a bodhisattva or hear of the things accomplished by mantras, you should rejoice in them all and your heart dance for joy. If you wish for quick success, you should always proceed valiantly onward and not engender in­dolence.

“You must always reflect on rules such as the above, for other­wise you will violate the code of precepts, incur very grave sins, and be unsuccessful in siddhi. Be ever mindful of the body and other sense organs (i.e., eyes, ears, nose, tongue, and mind) and do not be


greedily attached to various desires. You must always observe rules such as the above, and do not forget them. If you commit misdeeds in the morning then repent of them when evening comes, and if you indulge in committing [mis]deeds during the night, repent of them with a sincere mind when morning comes. In addition, you must be pure in recitation as well as homa, worship, and so forth in accordance with your own precepts. In this manner you should spend your days, and you should always bear in mind the vidyaraja pre­cepts, for then it will not be long before you dwell in siddhi.”


Offering Flowers

“Next,I shall explain separately the three kinds of [ritual] deeds. The three kinds [of ritual deeds] are, namely, the Santina rite, the paustika rite,and the abhicaruka rite: these are the three kinds. In [each of] the three families (i.e., Buddha, Lotus, and Vajra) there are three grades of mantras, namely, those expounded by holy ones (aryas), those expounded by [celestial] gods (devas), and those expounded by earth-dwelling gods (bhaumadevas): this applies to the three families. Those expounded by holy ones are those that have been expounded by Buddhas, bodhisattvas, listeners (sravakas), and dependency enlightened ones (pratyekabuddhas): theirs are the mantras of the holy ones. Those expounded by gods are those that have been expounded by gods ranging from the Gods of Pure Abode (suddhavdsa) to the Thirty-three {trayastrimsa) Gods: theirs are the mantras of the gods. Those expounded by earth-dwell­ing gods are those that have been expounded by nagas (serpents or dragons), yaksas, raksasas (classes of demons), asuras (demigods), garudas (mythological birds), gandharuas (celestial musicians), kimnaras (gods of song), mahora[ga]s (mythological snakes), bhutas, pisacasf kumbhandas (classes of demons), and so forth: [theirs] are the mantras of the earth-dwelling gods. When performing the Santina rite, you should use mantras expounded by holy ones; when performing the pausfika rite, you should use mantras expounded by gods; and when performing the abhicaruka rite, you should use mantras expounded by earth-dwelling gods. If you seek higher accomplishments, you should use the mantras of holy ones; if you seek middling accomplishments, you should use the mantras of gods; and if you seek lower accomplishments, you should use the man­tras of earth-dwelling gods. Seek the three grades of accom­plishment and perform the three kinds of rites in the three families as [explained] earlier.


“[When doing so,] you should use various flowers growing in water and on land, and you must carefully differentiate each in accordance with the family in question. You should offer them after having empowered them with the mantra [given below], and when offering them make this supplication:

‘This flower is pure,

And the place where it grew is also pure;

I now offer it up:

Please deign to accept it,

And grant me success.,

The mantra for offering flowers is:

Ahara ahara sarvavidyadharapiljite svaha. (Take it, take it!

O you who are worshiped by all vidyadharas\ svaha!) [24]31

“You should use this mantra to mantuary flowers and offer them to all three families. If you offer flowers to the Buddha [Family], take white flowers with a fragrance and offer them; if you offer [flowers] to the Avalokitefivara [Family], you should take white flowers that have grown in water and offer them; if you offer [flowers] to the Vajra [Family], you should use various fine flowers and offer them; and if you offer [flowers] to the earth-dwelling gods, take any of the various kinds of flowers available at the time and offer them.

“[The flowers that should be offered are] the malati flower (type of jasmine), patala flower (trumpet flower), lotus flower, campa[ka] flower (champac), £dragon-filament,flower (nagakesara: rose chestnut) <it resembles the flower of the peony>, bakula flower, kumuda flower (white water lily), sdla (sal) tree flower, malli[ka] flower (type of jasmine), kuyaka (?) flower, yuthika flower (type of jasmine),saivalika flower (duckweed), kuruvaka flower (red amaranth), kadamba flower, madhupindikd, flower, trna flower (Kashmir crocus), gandhapuspa flower, pumnaga flower, nava- malika flower (type of jasmine), asoka flower, mucukunda flower, 608c damana flower, cutamanjari (mango) flower, vrksotpala (mayeng) flower, kathara (?) flower, kdncandra (mountain ebony) flower,


 

sapindika flower, utpala flower (blue lotus), tagara flower, kunda flower (type of jasmine), karavi[ra] flower (oleander), and so forth. With regard to flowers such as these above that grow in forests, towns, and [a]ranyas and grow in water or on land, you should be thoroughly familiar with their use in the three families and with the three kinds [of rites] and the three grades [of accomplishment] when offering them.

“Use flowers such as the malatl flower, tagara flower, kunda flower, mallika flower, yuthika flower, and ‘dragon-filament’ flower for offering to the Buddha Family. It is best to use flowers such as the utpala flower, kumuda flower, lotus flower, s&la tree flower, saivali[ka], jatika flower, pumndga flower, and tagara flower for making offerings to the Avalokitesvara Family. The blue lotus flower, priyangu flower, branches with flowers and leaves, and others not mentioned [here] are all suitable for offering to the Vajra Family.

“Among the above flowers, those white in color are for perform­ing the Santina rite, those yellow in color are for performing the paustika rite, and those purple in color are for performing the abhicaruka rite. Among these flowers,those sweet in taste are for performing the Santina rite, those bitter in taste are for performing the abhicaruka rite, and those mild in taste are for performing the paustika rite.

“Alternatively, you may use in accordance with their kind twigs, vines, and flowering branches that grow in pure places, reeds and grasses sprouting for the first time, or various flowers such as the flowers of small grasses, the flowers of medium-sized trees, and the flowers of large trees.

66The jati flower and surnana flower (types of jasmine) are only suitable for offering to the Buddha [Family], the lotus flower is only suitable for offering to the Avalokitesvara [Family], and the blue lotus flower is [only suitable] for offering up to the Vajra [Family]: these are the best for each [family]. In the Buddha Family, use the jati and sumana flowers when performing the Santina rite, use the lotus flower when performing the paustika rite, and use the blue


lotus flower when performing the abhicaruka rite. In the other two families perform [the rites] in a similar fashion.

^Flowers of superior color and fine fragrance, flowers of mid­dling color and fragrance, and flowers of inferior color and fra­grance are to be used separately according to the [ritual] deed [to be performed]. You may take either flowering branches or clus­ters of flowers and use them for offering to the consorts of the gods: these are said to be the best. The karavira flower in the two colors of purple and white should be used for offering up to the chief wrathful deities and their messengers: this is said to be the best. The kutaja flower, tilaka flower, sala flower, karnikara flower (mayeng), asanadurvd flower, bilva (bel) flower, and kathara (?) flower—taking any one of these, offer it, for they are suitable for all three families as well as [the rites for] higher, middling, and lower [accomplishments] and the three [rites] for the elimination of calamities (Santina) and so forth. In addition, there are various flowers that you may intertwine to form garlands, or you may gather various flowers and offer them: these are suitable for all nine kinds [of rites].

wAmong the various flowers, do not use malodorous flowers, those produced by thorny trees, or those bitter in taste, nor should you use those not named among the names of flowers listed above. You should also not use the rose of Sharon, ketaka flower, ati- muktaka flower, mafigala flower, or nlpa flower.

“Those for offering over a long period of time and suitable for the nine kinds [of rites] are the safflower, small  flower, priyangu flower, and kuru grass, as well as those of a similar kind or a mix­ture of parched rice and sesamum: offerings of various flowers and so forth such as those mentioned above are the very best. If you do not have these kinds of various flowers, simply use [ordinary] non glutinous white rice, selecting some that has been ground and offering it: this is also suitable for the nine kinds [of rites].

“You should not use flowers interchangeably. If, when perform­ing a rite, you do not obtain [the flower] that you seek, you should recite the flower mantra of the corresponding family and empower


whatever flower you have obtained. If you have no flowers to offer, you should use branches or leaves of surasa or maruva (marjo­ram) leaves, danta leaves, tamala leaves, krsnamallika leaves (holy basil), matulunga (citron) leaves, arjaka leaves (type of basil), or sweet basil [leaves] and offer these instead. If you have none of these branches or leaves, you should use the valaka root, spikenard root, selaginella root, acrylates root, or other fra­grant medicinal roots and fragrant fruits, and offer them in all cases. Cloves, cardamoms, nutmegs, oranges, and all fragrant fruits can, namely, be offered instead of flowers in all cases.

“If you have none of the above flowers, leaves, roots, or fruits to offer, you should employ your mind to visualize according to your knowledge offerings that you have formerly seen, [offerings] that you have formerly heard described, or flowers that you your­self have formerly offered, and then offer these: this is the very best offering. Even if you do have flowers and fruits such as the above to offer, if you can join your palms together and raise them to your head with wholehearted devotion and [mentally] offer flowers and so forth to your deity, a mental offering such as this is supreme and unsurpassed. Acting thus, you should always make offerings in this manner, and you should not entertain any doubts.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Unguents

“Next,  I shall now explain the rules for unguentaria substances: those that are fit for offering with mantras are able to effect manifold blessings.

“Their names are: nut grass, kutannata, costus root, valaka, usira, sariva, ‘decocted aromatic’ (tagaral), agallochum, saffron, the aromatic white sandalwood, the aromatic red sandalwood, varna[ka], plluparnaka <or pamarapattra (?)>, sarala called  ‘[five-leafed] pine tree’ [in China]>, sprkka, padmaka ccalled ‘ju- niper,32 [in China]>, tailaparni[ka] (type of sandal tree), kaleyaka (type of curcuma) <or,translated, called ‘black aconite’ (?) [in China]>, cloves, Brahman cinnamon, deodar, priyangu, arjuna (arjun), saurabha, dev a, sailavaluka, kapittha (wood apple), rodhra, kramuka, paliknl, nalika, sivacampu, suvarna, sakala, matulunga (citron) <with its skin>, tallsa, bhustrna, mamsi <spike­nard>, damana (mugwort), maruva, rnurd, kesi ccalled 4field nettle, [in China]>, tamala, pumnaga, ela (cardamom), vyaghranakha, mod, lavali (type of myrobalan), bdsplka, dhanya <coriander>, satapuspa <fennel>, haritaka ccalled Vegetable-hoof grass’ (?) [in China]>, kakkola (Java pepper) <cluster cardamom>, jatiphala (nutmeg), cor aka, katphala, sthauneya, dhyamaka, canda, turuska <storax>, prastabhva (?),kesara,and so forth, as well as gum res­ins such as camphor, gandharasa,sarjarasa,bdellium, frankin­cense, sallakl, srivasaka, and other aromatics from resinous trees. These you should all mix well together in accordance with the family in question.

“Using the threesome of aromatics from grasses, aromatics from the sap of roots, and flowers, mix them to make unguents for offering to the Buddha Family. The bark of fragrant trees, heartwood aro­matics such as sandalwood, agallochum, and deodar, and fragrant fruits such as were differentiated earlier are mixed to make unguents


for using with the Lotus Family. Fragrant grasses, roots, flowers, fruits, and leaves are mixed to make unguents for using with the Vajra Family. Or you may have an unguent containing various roots and fruits that was previously compounded by someone else and has an excellent aroma—this is suitable for [all] three families. Alternatively, use only agallochum and mix it with a little cam­phor to make an unguent for offering to the Buddha Family; use only white sandalwood and mix it with a little camphor to make an unguent for using with the Lotus Family; and use only saffron and mix it with a little camphor to make an unguent for using with the Vajra Family. Red sandalwood unguent is suitable for using with Vajra[Dhara] and all others. Nutmeg, kakkola, jatisumana, or <suksmai>suksmaild (small cardamom), andpriyarigu are suitable as unguent offerings for all messenger goddesses. Spikenard, suksmai[la]9 and nutmeg are used to make unguents for offering to [vidyarajnis. White sandalwood, agallochum, and saffron are used to make unguents for offering to] vidyarajas. The bark of fragrant trees is used to make unguents for offering to messengers. Any obtainable aromatic is used to make unguents for offering to earth- dwelling gods.

“An unguent made using only [black] agallochum is suitable 609c for using with the nine kinds of rites of the three families as well as the vidyarajas and their consorts in all instances. Or if you should perform the Santina rite separately, use aromatics of white color; for the paustika rite use aromatics of yellow color; and for the abhicaruka rite use aromatics of purple color and without any aroma. If you wish to accomplish a great siddhi,use the earlier resinous aromatics together with fragrant fruits; in the case of a middling siddhi, use heartwood aromatics together with fragrant flowers; and in the case of a lower siddhi, use roots, bark, flowers, and fruits to make an unguent and offer this.

“When compounding aromatics, you should not use aromatics derived from sentient beings, such as onycha, musk, and lac, nor spirits or vinegar, nor aromatics that are excessively fragrant or

that are not generally liked: yon should not use any of these for

making offerings.

“There are four kinds of aromatics, namely, unguents, powdered aromatics, [granular] aromatics, and pillar aromatics. Using any unguent, draw an altar for flowers and worship daily.33 When you wish to offer them, say the following words:

‘This aromatic is of heavenly exquisiteness,

And having kept it pure,

I now offer it up:

Please deign to accept it,

And fulfill my wishes!,

The unguent mantra is:

Ahara [a]hara sarvavidyadharapujite svaha. [25 = No, 24]

First recite this mantra and mantuary [the unguent], and then re­cite your regular mantra to purify it as prescribed and offer it up to the deity. If you are unable to obtain the aromatics that you seek, [take] any unguent that you can get, use the above mantra to mantuary it in worship, and then, having metrified it with the unguent mantra of the family in question, offer it up to the deity.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Distinguishing Incense

“Next,I shall now explain the rules for burning incense common to the three families. Take agallochum, white sandalwood, and saffron singly and offer them in that order [to the Buddha, Lotus, and Vajra Families respectively]. Alternatively, mix [these] three kinds of aromatics together and apply them to the three families, or take one of [these] aromatics and apply it to the corresponding family.

“The names of the aromatics are: the resin srlvestaka, sarjarasa <that is, the gum of the s5,la tree〉,gandharasa, bdellium, sallakl, camphor, frankincense, guda (molasses), dhydmaka,girija,honey, harltakl (chebulic myrobalan), granular sugar, nut grass, storax, agallochum, vdlaka, white sandalwood, red sandalwood, five-leafed pine tree, deodar, nalika, paripelava, usira, barley sugar, spike­nard, and fruits.

“If you wish to accomplish mantra rites, you should mix [these] aromatics together. The resinous aromatic srivestaka is suitable for all three families and is also suitable for gods. Bdellium is suit­able for offering to yaksas, frankincense is suitable for goddesses, the aromatic sarjarasa is to be offered to earth-dwelling gods, the aromatic sallakl is to be offered to female messengers, and the aro­matic gandharasa is to be offered to male messengers.

“Camphor, gandharasa, sarjarasa, frankincense, bdellium, sallakl, and srivestaka: mix these seven resinous aromatics and burn them—they are suitable for all nine kinds [of rites], and these seven aromatics are, moreover, the very best.34 Resinous aromatics are for higher [accomplishments], heartwood aromatics are for middling [accomplishments], and other [aromatics] from flowers, leaves, and roots are for lower [accomplishments].

“The aromatics storax, agallochum, and saffron when mixed together constitute the first incense; if you add white sandalwood and also add granular sugar, this constitutes the second incense;


and if you add bdellium and frankincense, this constitutes the third incense. Use any one of these three kinds of compounded incense for all [ritual] deeds. For earth-dwelling gods and tutelary [gods] you should use sarjarasa, granular sugar, and harltakl, mixing these to make incense and offering it to them. There are again five aromatics, namely, granular sugar, saileyaka,  sarjarasa,harltakl, and barley sugar: when mixed together to make incense they are suit­able for using in all [ritual] deeds of the three families. Alterna­tively, if you have [only] one aromatic, it [too] is suitable for all [ritual] deeds. Pleasing [incenses] such as the above are the finest compounded incenses prized by all people. If you do not have any of these incenses, whatever you are able to obtain is also suitable for using in sundry [ritual] deeds of the three families. The rules for compounding aromatics [to make incense] as explained above must be carefully differentiated; according to requirements, mix roots, leaves, flowers, and fruits and offer them.

“There are four kinds of incense, and you have to know them. They are, namely, natural [incense], incense pounded into pills, powdered incense, and incense molded into pills, and you must also know the circumstances in which they should be used. For the Santina rite use incense pounded into pills, for the abhicaruka [rite] use powdered incense, for the paustika [rite] use incense molded into pills, and for applying to all [rites] use natural [incense]. When mixing incense pounded into pills, add some granular sugar; when mixing powdered incense, add some resinous aromatic from a tree; when making incense molded into pills, you should use good honey, or you may substitute ghee, milk, or granular sugar for honey; and on top of natural incense you should pour a little ghee.

“If, when seeking the incense to be burned for a particular fam­ily, you are unable to obtain it, first recite the incense mantra of that family to mantuary whatever incense you have and then recite this mantra [given below]. In the compounding of incense do not include the aromatics onycha, musk, and lac, nor should you use madya (liquor) and so forth for mixing incense; also do not make it excessively foul-smelling or without any aroma.


 

 

Fascicle One

“[When offering incense, say the following words:]

‘With these tree aromatics and resinous [aromatics] from the forests and fields One may satisfy the wishes of all people;

The staple food of the gods,

I now bring it in offering:

Deign to accept it out of pity!,

[The incense mantra is:]

Ahara ahara sarvavidyddharapujite svaha. [26 = No. 24]

First, using this mantra, mantuary [the incense]; then, using your regular mantra, take the incense, mantuary it, and use it as pre­scribed. ^


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

distinguishing the Rules for Burning Lamps

“Next, I shall now explain the rules for burning lamps. By adhering to these rules you will cause the gods and seers to rejoice and bring about success.

“Make the [lamp-]bowl with gold, or make it using silver, or using copper, [or using iron,] or using clay. If you take any one of these five kinds [of materials] and use it, your deity will rejoice.

“The rules for making the lamp wick: make it using cotton, or make it with new cotton cloth, or make it with fiber from the bark of the dukula tree, or make the wick with new clean cloth.

“Use fragrant oils pleasing to all or use fragrant ghee. For the Santina rite use superior fragrant oil, for the paustika rite use sec­ondary fragrant oil, and for the abhicaruka rite use inferior fra­grant oil. Oil from fragrant trees is for using in the Santina [rite], sesamum oil is for using in the paustika [rite], and white mustard- seed oil is for using in the abhicaruka [rite]; oil from the fruit of the atasl (flax) is for using with mantra-consorts and female seers, oil from other fruits is for using with mantra-lords, oil from the fruit of the 'bitter tree,(tikta) is for using with gods in the heavens such as Mahakala, fish oil is for using with demons, animal oils are for using with afeas, bhallataka (marking nut) oil and hempseed oil are for using with lower classes of gods such as the Four Sisters and Camunda, and when raising a vetala (corpse-dwelling demon) in a cemetery and so forth use the fat from dog’s flesh.35 Among the various oils, ghee from a blackish-yellow cow is the best and is suitable for all three families. Alternatively, ghee from a white cow is for using in the Santina [rite], ghee from a yellow cow is for using in the paustika [rite], and ghee from a black cow is for using in the abhicaruka [rite]. Or if [the oils] are differentiated in the family in question, use them accordingly. Oils produced from drugs are for


using in the paustika [rite],oils derived from aromatics are for us­ing in the Santina [rite],and foul-smelling oils are for using in the abhicaruka [rite].

“The procedures for burning lamps briefly explained above you should carefully examine for yourself, and even if something is not explained here, use it after [careful] consideration. If you have lamp oil that does not conform with the family in question, mantuary it with the mantra of that family and [then] offer it. [When offering lamps, say the following words:]

‘This lamp is able to drive away obstructions And able to eliminate darkness;

I  now hold it up in offering:

Deign to accept it out of pity!,

The mantra is:

Alokaya alokaya sarvavidyadharapujite svaha. (Behold, be­hold! O you who are worshiped by all vidyadharasl svaha!) [27]

6i0c Having recited this mantra, then recite the mantra of your deity to mantuary [the lamp], and then perform the purification rites in or­der to remove any faults as was explained earlier.”


Offering Food

“Next, I shall now explain the rules for offering food, whereby you cause the gods and seers to all rejoice and quickly obtain success.

“I shall explain the food offerings in brief: you should use bul­bous roots, long roots and fruits, cakes with ghee and cakes with­out ghee, other delectables such as soup, and various gruels and beverages. These four kinds of food are suitable for offering to all [three] families.

“The fruit of the bljapuraka (citron) is suitable for all three families, and the pomegranate and fruit of the cuta (mango) are also suitable for the three families: in this order each is suitable for one family. [Fruit] that is sweet in taste is for using in the Santina [rite], that which is sweet and sour in taste is for using in the paustika [rite], and that which is bitter, acrid, or insipid in taste is [for using in] the abhicaruka [rite]. The fruit of the tala (palmyra) tree, the fruit of the coconut, the fruit of the bilva, the fruit of the nimba (neem), and other malodorous fruits unpleasant to all should not be offered. Then there are fruits of superior taste that are, more­over, generally abundant and also most highly prized: if you offer such fruit, you will obtain higher accomplishments. Alternatively, there are fruits whose taste is of secondary savoriness and which are also generally readily available but whose value is not prized: with such fruit you will obtain middling accomplishments. Or there are fruits whose taste is bitter, acrid, or insipid and which are also generally plentiful but whose value is most disparaged: if you offer such fruit, you will obtain lower accomplishments. Then again, if you wish to add meaning when making offerings, you should take fruits with feminine names such as persimmons, apricots, and peaches and offer them to goddesses. Fruits produced by [forest] trees and not bitter in taste are offered to mantra-consorts. The fruit of the srlphala (bel) is suitable for all wrathful [deities] of the


 


 

three families. The fruit of the vata (banyan) is suitable for seeking [success with] ollyak^as. The fruit of the kapittha is for using with the goddess Sri. The fruit produced by the piyala tree is for using with the praisika.36 There are many more kinds of fruit such as the above varieties, but with different names: examine their taste and use them accordingly to make offerings.

“If you take the roots of grasses to be found in the vicinity of a village or in a pure site within an [a]ranya whose taste is sweet and delicious and offer them up, you will quickly gain success. The Vidar root is suitable for all uses, and if there are [any other roots of] unusually delicious taste, they are also suitable for all offerings, not only to the gods in the heavens but also for use among people. Roots that grow in the mountains and are of delicious taste are for offering to the Buddha Family. The ripened taro root is also suit­able for the Buddha Family, [as are also] the kaseruka root, the Vidar root, the vdyasl root, the [ku]kutl root, and other bulbous roots. [Roots] growing in water are for using with the Lotus Fam­ily. All medicinal bulbous roots, [roots] bitter, acrid, [or insipid] in taste, and many kinds of raw taro are for using with the Vajra 6iia Family. Bulbous roots that are white in color, of [superior] fra­grance, and extremely sweet and tasty with ample flavor are for offering up to the Buddha Family; bulbous roots that are yellow in color, of middling fragrance, and of middling flavor, being neither too sour nor too sweet in taste, are for using with the Lotus Fam­ily; and bulbous roots that are red in color, bitter, acrid or insipid in taste, and with a foul smell that is not sweet are for using with the Vajra Family. In this manner they are all suitable for the Santina and other [rites] and the higher, middling, and lower [ac­complishments] of the three families. I have explained bulbous roots in brief: use them to make offerings in due accordance with the particular family and [the distinctions between] higher, mid­dling, and lower [ accomplishments]. If you differentiate them in this manner, you will quickly gain success.

“In the above I have explained bulbous roots; the growth and use of long roots are similar to those of the varieties of bulbous


roots. As for the roots of onions, garlic, and leeks, as well as other [roots] extremely malodorous and acrid or bitter in taste, they should not be offered.

“[Offer] svasti[ka] cakes, ulopika (?) cakes, pupa cakes, vataka cakes, and other flour cakes, or make various sesamum balls; there are also various cakes made with white sugar, ‘joy’ dumplings (ladduka), madhusir[§aka] cakes, phenaka cakes, pindakosaka cakes, asokavartaya (?) cakes, cicchilla (?) cakes, pastries, gulapistaka cakes, saskull cak.esfparpata cakes, pupaipurna I cakes, masapupa cakes, vidagdhaka cakes, pausavarta (?) cakes, lavanika cakes, garbhotkarika cakes, kukkutl cakes, ramaka cakes, hamsa cakes, sikthika cakes, prsancillika (?) cakes, srlpuraka cakes, vestika cakes, chindaka (?) cakes, tadaraka (?) cakes, gudapuraka cakes, citrapupa cakes, kharjura cakes, gudaparpatasrngdta cakes, ghata (?) cakes, various garbhitapindapupa cakes, rajahamsa cakes, sar- jaka cakes, ghrtapuraka cakes, kamotika (?) cakes, kosalika cakes, samputa cakes, sadava cakes, harinl cakes, sakuna cakes, mina cakes, various parnibhrstaka cakes, dvipika cakes, jalahastiniya (?) cakes, karkapindaka cakes, valagarta (?) cakes, vattika cakes, ksiptika (?) cakes, andgajakarnika cakes:37 cakes such as the above are either made with granular sugar or made by mixing in ghee or sesamum [oil]. As before, take them in accordance with the family in question and use them as offerings; if you offer them up as pre­scribed, you will quickly gain success.

“Cakes of rice flour and so forth are for the Buddha Family, Santina [rites], and higher accomplishments; all cakes of wheat flour are for the Lotus Family, paustika [rites], and middling accom­plishments; and cakes made with sesamum or beans are for the Vajra Family, abhicaruka [rites], and lower accomplishments. Those decorated with white sugar among all the flavorings used should always be offered up among the offerings to the Buddha Family; ^rivestaka38 cakes are for using with the Lotus Family, and ‘joy’ dumplings are for using with the Vajra Family. Pupika39 cakes are to be used when seeking [success with] yaksas. Cakes with femi­nine names are for using with mantra-consorts—cakes with femi­


nine names are karnoli (?) cakes, parpatl40 cakes, and so forth. Among the cakes, offer those that are most highly prized and also of deli­cious taste when seeking higher accomplishments; as for those of secondary taste, they are for the other two families. Any [cakes] that have been made and are not included here are for using with the eight classes [of supernatural beings (i.e., gods, nagas, yaksas, gandharuas, asuras, garudas, kimnaras, and mahoragas)].

“When offering food, first spread something like cloth or leaves for decoration. [Then] first set down the svastika cakes, ulopika (?) cakes, and pupa cakes, first making in this manner [offerings] to the three families together. Then offer food as required by the fam­ily in question to the best of your ability.

“Dishes of [ordinary] nonluminous rice (sali), dishes of no glutinous rice that ripens in sixty days (§astika), dishes of barley cooked with milk dishes of self-sown nonluminous rice, and dishes of In­dian corn: offer as prescribed that which should be offered. Offer up unusually delicious soups with various condiments as well as pulse soups. Dishes of barley cooked with milk and dishes of self-sown nonluminous rice are for seeking higher accomplishments, dishes of [ordinary] nonluminous rice and dishes of nonluminous rice that ripens in sixty days are for seeking middling accomplishments, and dishes of Indian corn and boiled rice are for [seeking] lower accom­plishments.

“Use the Santina rite for performing higher accomplishments, the paustika rite for performing middling accomplishments and the abhicaruka rite for performing lower accomplishments. When making offerings of rice dishes, roots, fruits, and rice gruels, offer them up in accordance with [the distinctions between] higher, mid­dling, and lower [accomplishments]. The sdntika rite is for the high­est [accomplishments] and the Buddha Family, the paustika rite is for middling [accomplishments] and the Lotus Family, and the abhicaruka rite is for lower [accomplishments] and the Vajra Fam­ily. The highest siddhi, as well as middling and lower [siddhis], must duly conform with the rules, and they should be known ac­cording to their type.


 

 

“Among the soups, those that are sweet and tasty are for us­ing in the Santina [rite], those that are sour and sweet are for using in the paustika [rite], and those that are bitter, acrid, or insipid are for using in the abhicaruka [rite]. Milk gruel is for using in the Santina [rite], pomegranate gruel, curd gruel, and so forth are for using in the paustika [rite], and krsara gruel, [made,] namely, with sesamum, nonluminous rice, and pulse, is for using in the abhicaruka [rite].

“As for the flavors of the dishes briefly described above, there may be various differences according to the locality: observe [the distinctions between] higher, middling, and lower [accomplishments] and offer them up. Or if there are flavors extolled by all or which you yourself like, you should take them in offering to the Buddha [Family]. Or if there is a procedure for offering food explained for the mantras of the family in question, you should follow that; if you deviate from it, you will not gain success. Among the dishes, those 6iic that are brightly colored41 and foul-smelling are for using with the Vajra Family.

“For using the unguents, incense, lamps, food, and so forth de­scribed above, first follow [the rules for] the family in question, and for the Santina [rite] and so forth you should also follow them. Ex­amine the nature of a mantra, whether it is joyful or wrathful; then examine it again with regard to what deeds it is able to accomplish, and then carefully consider what wishes it will fulfill. Once you have ascertained this, offer to the best of your ability the above oblatory foods.

“If among the oblation rites you see one that uses kamikaze (de­sirable) food,,you should offer svasti[ka] cakes, ulopika (?) cakes, and other dishes prepared to the best of your ability: these include [dishes with] granular sugar, boiled rice mixed with curds, roots, fruits, and milk gruel. This kamika food is suitable for offering in all instances except abhicaruka [rites].

“If among the oblation rites you see one that uses 'vicitra (var­iegated) food,,add to the kamika food two or three kinds of food different from the above: this is [vicitra food].


“If among the oblation rites you see one that uses 'Udara (great) food,,double the above kamika food and set out large quantities: this is [Udara food].

“If among the offering rites you see one that uses ‘three white dishes,,you should use boiled rice with milk, with curds, and with ghee. Again, if you see one with ‘three sweet dishes,,they are boiled rice with ghee, with honey, and with milk.

“If among the offering rites you see one with ‘sarvabhautika (for-all-demons) food/ [use] sayalika cakes, lingilika  cakes, jambuliya  cakes, tilapistaka42 cakes, boiled rice mixed with curds, and roots and fruits, or else take one or two tasty [dishes] from among the dishes described earlier and set them down, put parched rice, flowers, and leaves in a large vessel and fill it with water, and [then] discard it far away from the site of recitation: this is [sarvabhautika food].

“If among the offering rites you see one with 'Santina food,,use suasti[ka cakes], milk gruel, parched rice, ghee, honey, and milk, dishes of barley cooked with milk, and bljapura (citron): you will assuredly be able to eliminate calamities—of this you should have no doubts.

“If among the offering rites you see one with 'paustika food/ you should use dishes such as gruel mixed with curds, ‘joy, dump lings, ulopika ,granular sugar, and srivestakd,:43 you will assur­edly be able to fulfill your wishes—of this you should have no doubts.

“If among the offering rites you see one with 'abhicaruka food,, you should use dishes of red nonluminous rice or use kodrava (ditch millet) seeds, or boiled rice that has been colored red, or sesamum pastries, sapUpak jambuliya ,krsara gruel, and so forth: you will assuredly be able to vanquish your foes—of this you should have no doubts.

“If there are no rules [in your ritual] for offering food when reciting the mantras of yaksas, you should follow this method to make offerings: use dishes of red nonluminous rice, roots and fruits, honey-water, honey, granular sugar, rice-flour pastries, and so forth: these are [the food offerings for yaksas].


“When chanting the mantras of female deities, you should offer 6i2a delicacies such as soup with boiled rice, pulse soup, sweet liquids, and parnabhrstaka, [that is,] baked leaves, as well as various fruits: to all female deities you should offer these dishes.

“When you wish to seek higher accomplishments, follow the offering rite of the family in question to make offerings. There are foods, roots, fruits, and condiments eaten by all, delicious in taste, and also prized by many: offer up superior delicacies such as these when seeking higher accomplishments.

“The rules for offering food such as have been briefly explained above should each conform with the rite for your particular objec­tive in the family in question, and everything has been stated in brief. In other localities foods may differ in taste: examine their color and taste and offer them accordingly.

“When you wish to offer food, first cleanse the ground, sprinkle scented water all around, spread out on [the ground] leaves that have been washed clean, [such as] lotus leaves, piazzas (dhak) leaves, and leaves from lactescent trees, or new cotton cloth, and then set down the oblatory dishes. Make use of these [aforementioned] leaves for the Santina [rite]; use leaves growing in water and leaves from unusual trees or plantain leaves when performing the paustika [rite]; use leaves from the bhalla[ta]ka tree, leaves from the arka (mudar) tree, leaves from the ‘bitter tree,,or [leaves] that you happen to obtain at the time for the abhicaruka [rite]; use leaves from trees with feminine names, such as the first plantain leaves to sprout and lotus leaves, in the case of the mantras of female seers; for the praisika use dried tree leaves; and for earth-dwelling gods use grass.

“You must be well-acquainted with the rites for seeking higher, middling, and lower [accomplishments]. First smear and sprinkle the ground and then spread the leaves; wash your hands clean, rinse out your mouth several times, swallow some water, and then you should set down the food. First set down the svastika cakes, next set down the bulbous roots, long roots and fruits, then set down the gruels, then set down various [other] foods, then set down the soups and boiled rice, and then set down the milk and curds: for


 

 

each follow the rite in question and set them down accordingly.

“If you construct a mandala or undertake to accomplish vari­ous deeds, once you  have obtained indications [of success], you should double [the amounts] and offer up a variety of pure food, flowers, and fruits. At the time of the initial recitation, offer up according to your means and in accordance with your own ritual whatever deli­cacies you have obtained. If it should be the eighth day, fourteenth day, or fifteenth day of the dark or bright two [half-]months, the time of a solar or lunar eclipse, or the time of an earthquake, then add extensively to the offerings.

“At the time of homa the reciter first places in preparation the necessary things in front of his deity, and when he eats he first sets aside one portion of his meal and similarly places it in front of the deity; if he first performs homa and then eats, he should make the food ready in advance and lay it out. Having first set out the food prepared as offering, he should then commence the recitation. In offering flowers, fruits, and various foods, you must always be mind­ful of this and you should not forget it while following your own ritual.

“If you wish to recite once [during the day], make offerings of 612b roots, fruits, and food once; if you wish to recite twice, make offerings twice; and if it says to recite three times, make offerings three times. If you follow the rules in this manner, you will be quickly success­ful. But if the reciter does not offer food and acts contrary to [the rules for] the family in question, he will then be afflicted by de­monic obstructions, his body will have no luster, he will be afflicted by wind [causing his skin to become rough],45 he will be hungry and thirsty, he will constantly have wicked thoughts, and he will be unable to effectuate his deity’s mantra, all because he has not offered fruit and food to his deity.

“On the above[-mentioned] days of the dark and bright two [half-]months you should set out extensive offerings and offer them up to your deity and his retainers. At the time of the initial recita­tion, prepare [sarva]bhautika food on the above days and discard them in the four directions far away from the site of recitation.


“[Food] that is not explained here or is incompatible with the family in question, or, even though compatible, if you seek higher accomplishments with inferior dishes, or if the prescribed food is of a foul-smelling variety 一 none of these you should use. Always offer boiled rice mixed with curds. If you seek higher, middling, or lower [accomplishments] or the Santina and other [rites] in the [three] families, as well as mastery of the mantras of the gods, you should make offerings in this manner. If you do not have the proper pre­scribed food, mantuary whatever you obtain with the mantra of the family in question. [When offering food, say the following words:]

‘These drugs, unusually fragrant and tasty,

Are fit only to offer to the Honored One;

I now bring them in offering:

Deign to accept them out of pity!’

[The mantra when offering food is:]

Ahara ahara sarvavidyadharapiljite svaha. [28 = No. 24]

This mantra is suitable for all three families; [mantuary the food with it,] then recite your regular mantra to mantuary it [again and offer it up].,,

The Susiddhikara Sutray Fascicle One.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter Thirteen The Santika Rite

“Although the Santina rite, the paustika rite, and the abhicaruka rite were earlier explained in general terms, [the explanation] was still not thorough. I shall now explain them again and expand on their meaning. He who would quickly accomplish these three kinds of rites should perform them one after another as prescribed.

“If you would do Santina recitation and perform the homa rite for the elimination of calamities, [then] take refuge in the Three Jewels, arouse deep thoughts of compassion, and at dusk on the first day of a bright [half-]month commence recitation, whereupon you will succeed in the Santina rite, for at this time the Gods of Pure Abode descend and roam about among humankind, and with the assistance of the gods you will quickly obtain siddhi.

“Don white robes, sit on kusa grass facing toward the north with both body and mind calm and quiet, and perform the Santina [rite]. First take some cow dung that has not yet fallen to the ground and smear the ground with it three times (i.e., in the morning, at noon, and in the evening), and [then] scatter white flowers everywhere.

“If you are going to perform homa, first prepare wheat, milk, curds, parched rice, sesamum, green kusa grass, priyangu flowers, boiled nonluminous rice, dried white flowers, and dried stamens and pistils; [for firewood] use sami wood, or use [wood from] trees that are resinous and fragrant, or use yajnika (dhak) wood, or use wood from lactescent trees—be sure to take branches from the tree- tops and do not discard the leaves, and cut them according to mea­sure; also use ghee and honey. These accoutrements for homa are common to all [three] families. If anything else is explained in your own ritual, you should follow that.


“When performing the Santina [rite], take [sticks of] wood from a lactescent tree and rub them together to get fire, or else you should bring [fire from a permanent fire]place, do homa, and perform the Santina [rite], whereupon you will be quickly successful. Cut the branches of lactescent trees to one handspan46 [in length], mix ghee, honey, and milk together in a vessel,[use] dried fuel sticks [dipped in the mixture of ghee, honey, and milk] to light the fire, and do homa.41 Alternatively, if you produce fire with dried cow dung from the pure grounds of an [a\ranya, that [too] will be most excellent. Make fuel for the Santina [rite] from either sami wood or fragrant wood.

“Make the hearth round and one cubit48 in size; the ground for it should be a site that is white and clean, and the pit should be twelve fingers49 deep—use [the breadth of] the thumb to measure it. Around the top of the pit make a rim, four fingers [wide] on all [sides], and inside the pit fashion a disc four inches [across] and one finger high.

“The reciter sits with crossed legs, the objects [of his meditation] follow the rite for the family in question, and he worships as pre­scribed. He makes offerings to Buddhamaitri (Buddha-Compassion [=Tathagatamaitri]), and also to Tathagata-urija (= Tathagatorna [Tathgata-Tuft]),the mantra-consort Aparajita (Victorious One), Prajfiaparamita, and Buddhalocana; next he makes offerings to the hosts of pratyekabuddhas and arhats; then he makes offerings to the Gods of Pure Abode and then to the naga kings Nanda and Upananda.

“Your own mantra-lord is on the Buddha's seat in the center, and to the left are Buddhamaitri, Buddhalocana, and bodhi­sattvas such as Samantabhadra (Universally Good), Maitreya, Akasa[garbha] ([Repository of] Empty Space), Ksitigarbha (Earth Repository), and Sarvanivaranaviskambhin (He Who Removes [All] Obstacles); then install the pratyekabuddhas and so forth, as well as the Gods of Pure Abode and so forth, and to the west of the entrance the naga king Nanda; to the right are Tathagatorna, PrajM,the Great Buddha-Crown50 Jaya, the Buddha-Crown Vijaya, and the Buddha-Crown Tejori.”


Chapter Fourteen The Paustika Rite

參•

“At the time of the paustika rite, with your mind dancing for joy, you either recite [mantras] or do homa in accordance with [the rites for] the family in question. Starting on the fifteenth day of a bright [half-]month and finishing on the fifteenth day of the following bright [half-]month, perform the paustika [rite] in accordance with [the rites for] that particular family. Moreover, start at the hour of the tiger [in the early morning] and finish before the end of the day—just follow your inclinations in this. If you start at this time, at that time the gods and heavenly hosts visit [this] world; in addition there are Sakra and other gods, as well as the gods of the various rites, who descend to inspect the world at this time, and if they see people doing good, their minds rejoice and they fulfill their wishes. [Therefore] when this time comes, the reciter should have utmost sincerity and should not be indolent.

“Don white robes, sit with half-crossed legs facing toward the east, and perform the paustika [rite]. Smear the ground with fine aromatics three times (i.e., in the morning, at noon, and in the evening) and scatter flowers of variegated colors all over the ground.

“If you are going to perform homa, do it in the following maimer.

Use thick rrnlk gruel, or ghee, milk, and honey, or a mixture made of the four substances of ghee, honey, curds, and sesamum, or simply use ghee, or use plain curds, or use the satapuspa, or use the bilva fruit, or use nonluminous rice, or use nagakesa[ra] flowers, or use lotus flowers, or use karnika[ra] flowers—take any one of these, dip it in ghee, and do homa. Alternatively, use boiled rice mixed with curds or various grains一take any one of these as well as the branches of lactescent trees and things such as [were explained] earlier [in Chapter 13] and perform the paustika [rite] in accordance with your own ritual.

“Take fire from the house of a ksatriya or from 汪 king’s palace, or take [sticks of] wood from 狂 forest and mb them together to produce

fire,or take [fire from] a great [sacrificial] fire—if you obtain any one of these fires, it is auspicious. [Take] a bundle of thick [sticks of] wood one cubit long, dip them in ghee, milk, and curds, and perform homa. First take some fuel sticks to produce fire and get it alight, or else use wood from flower- and fruit-bearing trees to make fuel for producing fire.

“On black ground, or if there is no such ground, bring some black earth from elsewhere, fill a pit, and on top of it dig a hearth, which should be two cubits square and one cubit deep. Inside the pit fashion a lotus flower one two-finger [handjspan51 in size and four fingers high. The rim [of the hearth] is one handspan wide; smear it with black earth on both the inside and the outside.

“Do this as prescribed in accordance with [the rites for] the fam­ily in question. Think clearly of your principal objective without for­getting it intermittently and perforin the paustika [rite]. In front you should place the Bodhisattva Avalokitesvara, to the right Maha- sthSmaprapta (He Who Has Attained Great Strength), and to the left place the vidyadhara kings of the Avalokitesvara [Family]; to the right [place] the vidyadhara king-seer Siddhartha and to the left place bodhisattvas; here also place gods such as the Seven Auspi­cious Ones (Srldevi), then vidyadhara kings, then place the god Brahma and the retainers of the god Brahma. In order to seek [the fulfillment of] your wishes, also worship at will yak多as, the great [female] seer HSriti, and the hosts of gods and seers of the Lotus Family—act in each case as prescribed. First anoint yourself on the crown [of the head] and then recite [mantras] and perform the pau fika [rite]. Seeking longevity, or asking that teeth that have fallen out be made to grow and hair that is white turn black, or seek­ing physical health and increased blessings and strength, or seeking various virtues and your heart’s desires—if you make wishes such as these, it is called 'paustika.

The Abhicaruka Rite

“In the case of the abhiseka [rite] your mind espouses anger, and angry at those to be chastised and yourself without fear, you should perform this rite. Using wrathful mantras, recite them, or else per­form homa,

“Do not choose a [particular] time or day and do not practice abstinence—you should start when you are angry. If you do con­sider the time and day, [start] on the eighth day or the fifteenth day of a dark [half-]month in the middle of the day or [at midnight], for at [this] time and on [these] days hosts of pisa[cas] demons, bhutas, and raksasas gather in one place or roam about in different regions. If you perform the abhicaruka [rite] at this time, wrathful thoughts will arise and it will be easy to gain success; various kinds of demons will help the reciter to increase his anger, and the deeds that he performs will be quickly successful.

“Don red robes or blue-colored garments—sprinkle them with water to make them damp and then wear them. When performing an extremely ferocious deed, sprinkle them with your own blood to make them damp. Stand facing toward the south with the right foot pressing down on the left foot; your enraged eyes are not level, your brows are knitted in anger, you gnash your teeth, and you make a loud noise. You imagine that you are the lord of this family [in accordance with which the rite is being performed] and well able to endure physical and mental hardship. Following the procedures of this rite, [then] perform the abhicaruka [rite].

 

“On three separate occasions during the day (i.e., in the morn­ing, at noon, and in the evening) take some black earth and smear [the ground for] the mandala with it; alternatively, use the dung of donkeys or the dung of camels, sheep, pigs, or dogs, or the ashes of burned corpses. For offerings use fragrant flowers red in color, or offer malodorous flowers or blue-colored ones, or offer the chaff of


grain, wheat, and pulse. When doing homa use white mustard seeds or mustard-seed oil or your own blood, or else use salt, or use [black] mustard seeds or margosa leaves, or else use ashes or dirt from the soles of your feet, or use the dung of donkeys or the dung of camels, dogs, pigs, or sheep, or human feces, or use hair that has been pul­verized, or use crow’s feathers or birds such as cormorants, eagles, vultures, cranes, and magpies, either using their feathers or using their down, or use the fat of the above birds and animals, or use thorns or potsherds or bone powder, or use dog's flesh or pig’s flesh52 or kovida[ra] wood or margosa wood or wood for burning corpses or wood left after burning a corpse or thorny wood or khadira (cat­echu) wood: cut [the wood] as prescribed and use it for homa. Any­thing that you use among the above kinds of things should be mixed with the three substances of poison, your own blood, and salt. With the deeds to be performed you should call out his (i.e., your foe’s) name.

“Take crematory fire or fire from the cottage of a candala or fire got by striking a bone or a stone. Take [wood from] the base of the trees mentioned earlier and cut it [into sticks] ten fingers [long]— 6i3c you should break them all off, make both ends pointed, and smear them with poison and mustard-seed oil. When lighting the fire, use the dried wood of malodorous or astringent trees or wood for lifting corpses or wood left after burning a corpse: first use these to light the fire.

“Dig a triangular hearth in black ground with one corner fac­ing outward [away from the practitioner]. The distance between the three corners is each twenty fingers, and [the hearth] is ten fingers deep. The rim is three fingers wide: smear it with crematory ashes. In the bottom of the hearth fashion a vajra eight fingers [long] and three fingers high.

“Using crematory ashes or using chaff or using charcoal, or tak­ing substances used for homa—namely, poison, dung, mustard seeds, and salt—fashion an effigy of your foe. [Then] cut the effigy in half and perform homa or tread on the heart of the effigy with your left foot and perform homa • Homa is [performed] thus: recitation is also


the same. Use a knife to cut [the effigy] into pieces, or use a stick to flog it: use either the thorny Chinese honey locust or khadira wood to make a stick with which to beat it.

“This applies to all the families and rites as before; if your own ritual explains it [otherwise], then you should follow that. Do homa according to the rules as was explained before in detail. [While do­ing so,] your mind should not forget the objective of the deeds that you perform.

“When performing this rite, first worship the mahakrodha Vajra[pSni] and also worship all his retainers. First place the vidyadhara consort VajrSnkusi, next place Kulisasani—this is the vidyadhara king called ‘He Who Devours Thunderbolts’一 then Mahamari—this is the vidyadhara king called ‘Great Death5—then Sataksi—this is the vidyadhara king called ^Hundred-Eyed One, then ndgas,kumbhdn  raksasas, and so forth. You should use Santina mantras first to protect yourself, prepare the offerings as prescribed, and [then] perform the abhicaruka [rite].

“Causing the limbs of your foes to become separated, or making them move their place of abode, or making close friends hate one another, or making [your foe] seriously ill, or causing his retainers to scatter, or stultifying him, or performing various other evil deeds—if you perform rites such as these, it is called ‘abhicdruka/ Practicing these evil deeds, you punish wicked people who harbor wicked thoughts toward the Three Jewels; or seeking out their faults, you wish to make them suffer slightly in this world and escape the tribulations of hell [after death]. If you see sentient beings commit various sins, or violate the bodhisattva,s pure code of discipline, or slander the Three Jewels, or rebel against their teachers and el­ders, perforin the abhicaruka [rite] out of pity for them.

“When performing this rite, you must follow [the rules for] the family in question, and you should not act on your own authority. Use the mantras of wrathful [deities], or use the mantras of evil raksasas, or use the mantras ofpraisyas (servants) and messengers to perform this abhicaruka [rite]. Once you have performed this rite, punishing a person’s wickedness and your wishes consummated,


if you see with eyes full of anger that he is becoming increasingly 6i4a critically ill and will die before long, you should quickly perform the Santina [rite] and then slowly perform the paustika [rite]; you should not [continue to] perform this [abhicaruka] rite. When you do wish to perforin it, it is good to use the mantras of rakshasas and so forth, or else follow your own ritual; even if its mantras are for the Buddha Family, have no fear.

“If you perform this rite to discipline a wicked person, your mind should be without anger and resentment [toward that person], you should possess great compassion and, concerned that he has been experiencing suffering for a long time because of his evil karma and that if he constantly performs this evil it will only be the cause of long suffering, you should perform this rite out of a desire to grant him eternal happiness一[therefore] you must generate thoughts of anger. People who practice evil will descend to hell, and because the mantra-lords wish to remove the suffering of hell, they have devised this expedient means to save and protect them. When you consider the wicked conduct of such people, there will be differences in the relative gravity of their karma, and you should deal with them accordingly. You should not cause them to die for minor sins, nor should you make them suffer other excessive pain in order to chastise them.

“In order to make them rejoice, you should perform the Santina rite. On such an occasion either use the hearth [used for the abhicaruka rite] or make another one instead and do homa with milk to accomplish Santina. Use abhicaruka mantras, removing words such as chana hana,(‘slay! slay!,),‘paca paco! (‘roast! roast!,), and ‘mara mara,('die! die!,) and inserting the word ‘Santi kuru’ (cause peace!,),whereupon you will accomplish the Santina rite.

“Once someone has undergone a change of heart, he will medi­tate on the mind of enlightenment, generate the mind of enlighten­ment, and always think of benefiting sentient beings—[in such circumstances] how can it be proper to perform a rite such as this [abhicaruka rite]? According to the teachings of the Buddhist scrip­tures, if someone harbors anger, he will create karma [that will


make him descend to] hell. [Therefore] the wise should quickly gen­erate thoughts of kindness [and perform the Santina rite after hav­ing performed the dihedral rite].

“If you wish to quickly succeed in performing the Santina rite, you should do it in front of a stupa with a air[ray]; perform the Pustaka rite beside a pond; and perform the abhicaruka rite in a cemetery: in such places you will be quickly successful.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Distinguishing the Rites of Accomplishment

(also called “The Characteristics of Siddhi”)

“Next,[I shall now explain] the accomplishment of siddhi. Ascend­ing into the sky and moving forward: this is the highest [accom­plishment]. Concealing your form and hiding your traces: this is a middling accomplishment. Worldly deeds: these are lower siddhis. There are these three kinds: higher, middling, and lower accom­plishments. [These] three kinds of accomplishment—ascending into the sky, hiding your form, and worldly deeds—are further divided into higher, middling, and lower [grades].

“I shall now recapitulate the higher accomplishments of the three families: [becoming] a vidyadhara seer, ascending into the sky, accomplishing the five [supernatural] faculties, having many kinds [of forms], or achieving the extinction of defilements (5sm- vaksaya, i.e., nirvana) or [becoming] a pratyekabuddha,or real­izing the stages of a bodhisattva, or comprehending all things, or eloquence and much learning, or accomplishing [the raising of] a vetala-corpse, or accomplishing [the rite of] a female yaksa, or obtaining a cintamani (wish-fulfilling gem), or obtaining inexhaustible hidden treasure —if they comprise deeds such as the above, they are the highest among the higher accom­plishments.

“Next, I shall explain the rites for middling accomplishments in the three families: hiding your form and concealing your traces, obtaining great physical strength, being previously lethargic and then gaining assiduity, entering the [a]swras> palace and obtaining the elixir of longevity, accomplishing [the rite of] di praisika or heav­enly messenger, or being able to control demons, or being able to effectuate a salabhahjika tree spirit,54 or achieving much learning,


or understanding with depth the import of what you have not heard before, or mixing together drugs, rubbing a little on your feet and the crown [of your head], and traveling even to distant places with­out becoming tired—the siddhis described above are known as the highest of the middling accomplishments.

“Next, I shall explain the rites for lower accomplishments: caus­ing people to look on joyfully through the power of mantras, or pre­vailing over people, or punishing wicked people, or vanquishing foes, or other lowly deeds—these are the lowest (= highest?) among the lower [accomplishments].

“If you wish to effectuate drugs [and other] articles, there are three kinds of [signs of] accomplishment: the arising of bright flames constitutes a higher [accomplishment], smoke constitutes a mid­dling [accomplishment], and warmth constitutes a lower [accom­plishment].

“Next, the mantras of holy ones are for higher accomplishments, those expounded by the gods are known to be for middling accom­plishments, and the mantras of worldly gods are for lower accom­plishments. Next, the mantras of the Buddha Family are for higher siddhis, the mantras of the Lotus Family are for middling siddhis, and those of the Vajra Family are for lower siddhis. If you wish to seek a lower [accomplishment] with a higher mantra, you will ob­tain a lower accomplishment. Or if you wish to seek a higher [ac­complishment] with a lower mantra, you will obtain a higher accomplishment. Or if you use a middling mantra to achieve a higher or lower [accomplishment], it will be the same.

“Mantras are endowed with these [following] four virtues. You should realize that the higher, middling, and lower divisions of man­tras are able to achieve ‘great results,: namely, fulfilling the stage of a pratyekabuddha, fulfilling the ten stages of a bodhisattva, and becoming a Buddha are great results. Next, [mantras] accomplish ‘great virtuous conduct,,namely, being surrounded in front and behind by many retainers—if they fulfill a wish such as this, it is great virtuous conduct. Next, the (stage of long life, namely, ob­taining the state of a victorious one, the state of a wheel-turning


 

 

[king] (cakravartin), or [the state of] a longevous seer—if [man­tras] fulfill wishes such as these, it is the stage of long life. Next, an ‘expansiveness of appearance and manner,,namely, radiance shin­ing afar—this is expansiveness of appearance. If endowed with these four virtues, even though it may be a mantra of the lower grade, it is able to achieve [accomplishments of] the higher grade. [Man­tras] among those of the higher grade that are not endowed with these virtues, even though they may be mantras of the higher grade, are to be used for [accomplishments of] the lower grade.

“In this manner the mantras expounded by Buddhas and bodhi­sattvas are variable. Many of those expounded by Buddhas and bodhisattvas, although they belong to the lower grade, are also able to accomplish deeds of the higher grade. Among the mantras ex­pounded by deities there are [also] those only capable of one deed, namely, the Santina rite, the paustika rite, or the abhicaruka rite. Although they are capable of [only] one deed, each of them has higher, middling, and lower grades.

“How can it be that mantras of the lower grade are able to ac­complish higher deeds? It is like a fine lotus flower coming forth from dark mud—of this there is certainly no doubt. How can it be 6i4c that kindly mantras of the higher grade are able to achieve wrath­ful accomplishments of the lower grade? It is like a white sandal­wood tree, which is cool by nature, but if wind strikes it and rubs [its branches] together, fire will naturally arise—it is not without cause. Although such discrepancies [between the mantra and its effect] are not in sequence, you should not have any doubts about all the other siddhis.

“Siddhis pertaining to the body are accomplishments of the higher grade; siddhis pertaining to drugs are accomplishments of the middling grade; and siddhis pertaining to wealth are accom­plishments of the lower grade.

“Moreover, should there be a person who has for a long time been reciting a mantra of the lower grade, even though he himself may have no power, his own deity may instead seek a [siddhi of the] higher grade [from another higher deity] and together they


will grant it to him. [But] if he recites and worships while his mind has doubts about a mantra of the higher grade, and if he is also without pure sincerity, then even though it may be a mantra of the higher  grade,  because his reciting is lighthearted, he will attract accomplishments of the lower grade. Know, therefore, that recita­tion is entirely dependent upon the mind.

“For instance, among the gods there are also some who are poor, and among the classes of demons there are also some who are rich and strong. Just as they are, so is it with mantras: every mantra is endowed with the three [grades of] siddhi, namely, higher, mid­dling, and lower, and if you recite them with a sincere mind, you will obtain siddhi from them all.”


Invoking the Deity

“Next, when you wish to enter the deity chamber, first look at the deity’s face, join your ten fingers together, and bow your head slightly. Then fill a vessel with clean water, place the proper flowers for offering in accordance with the deed to be performed, then place unguents, and following your own ritual perform in­cense to cense them, and [then] you should recite the mantra seven times to empower them and, taking them [in your hands], invoke [the deity]; once you have invoked [the deity], you should worship as prescribed.

“For the vessels for holding aroha you should use [gold or] sil­ver or use copper or use stone to make them. Alternatively, use clay or wood or take conches to make them, or use sukti56 (pearl-oyster shell), or use lotus leaves, stitching them together to make vessels, or the leaves of lactescent trees. When you come to use aroha ves­sels such as those described above, you must know the procedure: in the case of the Santika [rite] you should use white vessels, for the paustika [rite] you should use yellow vessels, and for the abhicaruka [rite] you should use black vessels. For performing the accomplish­ment of higher, middling, and lower siddhis, you should use them on analogy with what has been said [just] above.

“In the aroha used when performing the sdntika [rite] include a little wheat, for the paustika [rite] you should add some sesamum, and for the abhicaruka [rite] you should include some Indian corn. Furthermore, for the Santina [rite] include some milk, for the paustika [rite] add some curds, and for the abhicaruka [rite] you should include some cows urine or add some of your own blood. For use in all instances you should add parched rice, unguents, flowers, sesamum, and cogon grass rings. Use copper vessels and fill them with aroha. If you do not have these vessels, any that you happen 6i5a to obtain will also be suitable for using in all instances.


“When invoking [the deities], you should use the mantra and mudra of the vidyaraja of the corresponding family. If an invocatory mantra is already given in your ritual, you should take that and use it and not bother about any other. First invite the [chief] deity of the family, and then invite the vidydrajfii: it is like this for all three families. If your ritual does not have an invocatory mantra, you should use the mantras of the vidyaraja and so forth to invoke them. Even if your ritual does give an invocatory mantra, should it be inferior, how can it be suitable for inviting the lord of the family? If you use the mantras of your own ritual to invoke [the deities], you will be quickly successful, and no hindrances should arise.

“If your ritual has an invocatory mantra and one for dismissal, at the time of invocation the lord of these mantras goes to the place of the lord of the family and invites him, saying, ‘Now So-and-so invokes you for such-and-such a deed,,and when dismissing him it is like this: ‘The deed that was to be performed has been completed; I beg you, 0 Honored One, to agree to leave at your pleasure/

“Use the mantra of the vidyarajfil to invite female seers and so forth and the mantra of the vidyaraja to invite mantra-lords. There may be mantra-lords who do not accept being invited [only] by the mantra of a vidyaraja: these must be invited by using the mantras of both the vidyaraja and vidyarajfil, as explained elsewhere.

“When setting out aroha, you should recite the mantra once in the case of a long [mantra], three times in the case of a medium- length one, and seven times in the case of a short one; in the case of an extremely short one, recite it twenty-one times.

“The above exposition represents the rules for aroha •”

“First place both knees on the ground—you should wear a pure cogon grass ring on your hand as explained earlier [in Chapter 7. Then] take the aroha in your hands, burn incense to cense it, and make this invocation:

1 implore you, O Honored One,

On account of your vow To descend to [this] ritual site;


Please deign to take pity [on me]

And accept this aroha And [these] meager offerings.’

“There is a mantra-lord called Sole Victor over Violence and Wrath57 who does not accept invocation by other mantras; if you use the mantra expounded by him, then he will descend upon being invited. His retainers also do not accept invitation by other man­tras, and again you should use the mantras of his retainers to in­voke them.

“If it is just for invocation, use the heart-mantra. Alternatively, it is explained that the root[-mantra] or the mantra expounded by the vidyarajni is to be used for invocation. The family heart-mantras (Nos. 20-22) are [each] suitable for [one of] the three families: use them for invocation, and when [the deity is] about to descend, add the word 'envy (‘come hither!,)this is a further secret—and you will quickly fulfill your wishes.

At this juncture, make obeisance with a sincere mind and make [this] pronouncement several times: ‘Great Compassionate One, I invite you to come down to [this] ritual site on account of your vow.’ If you are not sincere in mind, you will repeat much in vain. Then [recite] mantras, all of them also conscientiously.

“Hold the aroha vessel up with both hands: raising it up to the crown [of your head] in offering is for higher siddhi色,holding it level with your chest is for middling siddhis, and holding it level with your navel is for lower siddhis.

“First look at the painted image of your deity: if the image is standing, the reciter should also stand to invite [the deity]; if the painting or image is seated, you should also sit to invite [the deity]; and if you see that the image is standing with its body bent, then you too should imitate this and invoke him.

“At the time of invocation, first look in the direction where your deity resides and face toward him to invite him; then turn around and place the aroha vessels in front of the deity’s image. There is another secret: also look in the other directions of [those for whom]
the Santina [rite] and so forth are to be performed and then invoke him,

“Or at other times when you obtain flowers and fruits that are pleasing to your deity, you should invoke him and then offer them. At the time of invocation, join your hands and fingers together and, facing the proper direction, simply invoke him with thoughts of utmost sincerity, or hold up the aroha vessel with both hands and invoke him, whereafter you should offer the things that you have obtained. If you wish to accomplish higher, middling, or lower deeds or the Santina [rite] and so forth, you must in all instances add mantras and mudras to perforin the invocation.

“When undertaking to accomplish sundry deeds, obstructions may occur, or demons may arise, or the sick person [for whom the rite is being performed] may increasingly suffer. At such times the matter is urgent and it is not possible then to prepare aroha ves­sels, in which case you mentally invoke your deity and perform the rite for dispelling [the obstructions]. [But] if you desire success as explained above in accordance with the relative scale [of your ob­jective], [use] aroha to invite [the deity]. [However,] in cases of sud­den trouble, [simply] invite him with a sincere mind. In addition, if someone should wish to submit to the deities of a [particular] fam­ily, he should perform [the rites according to] the rules for invoca­tion: the reciter will quickly gain success•”

Rules for Worship Procedures (also called “Rules for Recitation”)

“Next, once you have invoked the deity, then, depending on the family [to which the deity belongs] and the deeds [to be performed] and taking into account the relative scale [of your objective], wor­ship [the deity] in accordance with the rules. Once you have in­voked [the deity], say the following words:

4It is good that you have come, O Honored One!

Out of pity for us Descend to [this] ritual site,

And showing pity Take this seat

And seated accept [these] meager offerings/

Then engender thoughts of sincerity, repeatedly make obeisance, and address the deity, saying:

‘0 Great Compassionate One, taking pity [on us]

And on account of your vow,

You have indeed descended;

It is not within my power To invoke Your Honored Self.’

“In this manner you should follow this [procedure] three times [daily], and [then] you should prepare offerings as explained ear­lier. First offer unguents, then give flowers, then offer incense, then offer food, and then burn lamps. Following this sequence, use the mantra of the krodharaja (‘king of wrathful ones,)[to purify them]. For each of these things, pure, wholesome, and delightful to people’s minds, use the appropriate mantra to mantuary it. After you have offered the unguents, give the name of each and offer up aroha in the manner explained earlier. Similarly, flowers, incense,

6i5c food, and so forth also all follow this [procedure]. If you do not have any unguents, incense, flowers, or food to offer, then simply recite the appropriate mantra, make the [corresponding] hand- seal, and offer it in this way, declaring,‘I have been unable to obtain [any offerings]: just accept my true intent., Then perforin aroha. Because it is done with true intent, you will quickly fulfill your wishes.

“Apart from this, there are four [methods of] offering that are suitable for all [three] families and are for using in all cir­cumstances: (1) joining the palms together, (2) using aroha, (3) using mantras and mudras, and (4) simply employing the mind [to make mental offerings]. Among these wholesome kinds [of offerings] you should perform whatever accords with your abil­ity. Moreover, among long-term offerings there is absolutely none that surpasses employing the mind. As was explained by the World-honored One, the mind is foremost among all things. If you are able to give expression to the mind and make offerings, you will fulfill all wishes.

“If you wish to accomplish various other deeds, you should dispel obstructors. If you do not dispel them, you will perhaps be harmed by them later. Therefore, you must first perform the rite for dispelling them. Recite the mantra of the krodha[raja] or use the mantra ‘accomplisher of [all] deeds, of the corresponding fam­ily:58 recite this and dispel [the obstructors].

“Next, you should first recite the mantra for the deities of the family in question and empower some water. [Then] invite all [the deities], do homa, and make hand-seals and so forth.59 The mantra [for the deities] of the Buddha Family is:

Orn tathagatodbhavdya svaha. {Om, for the coming forth of

the Tathagata! svaha!) [29]

The mantra for the deities of the Lotus Family is:

Om padmodbhavaya svaha. {Om, for the coming forth of the

Lotus! svaha!) [30]


 

The mantra for the deities of the Vajra Family is:

Om vajrodbhavaya svaha. (Om, for the coming forth of the Vajra! svaha!) [31]

“Alternatively,you may use the family heart-mantra. The heart- mantra of the Buddha Family is:

Jinajik. [32 = No. 20]

The heart-mantra of the Lotus Family is:

Arolik. [33 = No. 21]

The heart-mantra of the Vajra Family is:

Vajradhrk. [34 = No. 22]

“Either using [one of] these mantras (Nos. 32-34) or using [the mantra for] the family deities (Nos, 29-31),sprinkle the flowers and so forth [with the metrified water]; otherwise use the mantra and seal of the krodha (‘wrathful one,)Kilikila. Recite the mantra, make the seal with your left hand, and seal all the unguents, in­cense, food, flowers, and so forth—only then will they become purified and removed of pollution.

“In order to purify your own person, take a scoop of scented water in your right hand, recite the heart-mantra while looking at the scented water with your eyes, and pour it over your head: you 6i6a will be purified and removed of pollution.

“Then use the mantra ‘[accomplisher of] all deeds' and the man­tra of the krodha\raja]\ this is in order to purify the seat. Mantuary scented water and sprinkle [the seat] with it.

“Then recite [the following mantra] seven times [over scented water] and sprinkle [the water] all over the ground: this will remove pollution and [the ground] will become purified. The man­tra of Kilikila is:

Om kili klli vajra vajri bhur bandha ba[ndha] hum phat. (Om,

O  you with a stake! you with a stake! O vajra! O you with a vajra! bind, bind the earth! hum phat!) [35]60


“After you have protected the ground with this above mantra, for binding the sphere of empty space [above the ritual site] you should use the following Susiddhi mantra. Take some burning in­cense in your hand, recite the mantra, and cense the air: this will remove pollution and [the air] will become purified. The Susiddhi mantra is:

Om susiddhikari jvalitanan[ta]murtaye jvala jvala bandha bandha hana hana hum phat. (Om, O you who are good at bringing success! to you who have blazing and infinite forms! blaze, blaze! bind, bind! slay, slay! hiim phat!) [36]

This above [mantra] is the Susiddhi mantra of the Vajra Family; it is suitable for all deeds and is for using to bind the sphere of space.

“Next is explained the mantra of the Buddha Family for bind­ing the sphere of space:

[Om]jvala hum. {[Om,] blaze! hum!) [37]

This above [mantra] is the mantra of the Buddha Family for bind­ing the sphere of space, and it is only suitable for that family.

“Next is explained the mantra of the Lotus Family for binding the sphere of space:

Om padmini bhagavati mohaya mohaya jagadmohani svaha. {Om, O Lotus One! O Blessed One! delude, delude! O world- deluding one! svahd!) [38]

This above [mantra] is the mantra of the Lotus Family for binding the sphere of space, and it is only suitable for that family.

“Next, you should use the family heart-mantra [Nos. 32-34] to mantuary some scented water and sprinkle it in all directions. Then take one of either the root-mantra of the vidyaraja or his heart- mantra or the heart-mantra of the messengers of the mantra-lord and use it to bind the surrounding area.61 Use these heart-mantras to perform boundary-binding: it is as if you had placed a fence around the site that has been bound. The seers and gods of the correspond­ing1 family will always protect it, and none will be able to create


Fascicle Two

obstructions. If there should be any obstructors to the [ritual] deeds of the [three] families, you should have recourse to the rite of Amrtakundalin to dispel them.

“There are five kinds of protective rites, and you must always perform them inside the [recitation] chamber on the ritual site. They are, namely, [the rites of] the adamantine fence, the adamantine canopy, the adamantine stake, the krodha Kililala, and the krodha Amrtakundalin. The 'adamantine fence,mantra is:

Om sara sara vajraprakaram hum phat. (Om, array, array the adamantine fence! hum phat!) [39]62

The ‘adamantine canopy, mantra is:

Om visphura raksa vajrapanjara hum phat. {Om, glitter! pro­tect! O adamantine net! hum phat!) [40]63

The ‘adamantine stake’ mantra is:

Om klli klli vajra vajri bhur bandha bandha hum phat, [41 = No. 35]64

The mantra of the krodha Kiliklla is:

Om klli klli krodha hum phat. (Orn} O you with a stake! you with a stake! O wrathful one! hum phat!) [42]65

The mantra of the krodha Amrtakundalin is:

Namo ratnatrayaya, namas candavajrapanaye, namo vajra- krodhaya damstrotkatabhayabhairavaya asimusalaparasupa- sahasta[ya\, om amrtakundali kha kha khahi khahi tistha tistha bandha bandha hana hana garja visphotaya visphotaya sarva- vighnavinayakdn mahaganapatijlvitantakaraya hum phat svaha. (Homage to the Three Jewels! Homage to Violent Vajrapani! Homage to the Adamantine Wrathful One, terri­fying with enormous tusks and with a sword, club, axe, and noose in his hands! Om, O Amrtakundalin! devour, devour! devour, devour! abide, abide! bind, bind! slay, slay! roar! rend asunder, rend asunder all obstructions and obstructive demons!


For you who put an end to the life of the Great Lord of [Siva's] Hosts! hum phat, svaha!) [43]66

If your own ritual has [other] mantras for the adamantine fence and so forth such as these, you should bind [the ritual site] again [using these other mantras].

“When the [ritual] deeds [of protection] have been completed, you should next [begin] recitation. At times of recitation first recite the mantra of the mother of the corresponding family. The mantra of the mother of the Buddha Family is:

Namo bhagavate usnl^aya, om ruru sphuru jvala tistha siddhalocani sarvarthasadhani svaha. [44 = No. 2]67

The mantra of the mother of the Lotus Family is:

Namo ratnatrayaya, nama aryavalokitesvaraya bodhisattvaya mahasattvaya mahdkdrunikdfya], darsanasp<r>[a]rsana- bhisravasmaranena ca syam aharn sarvasattvanam sarva- vyddhicikitsaka, tad yatha,om kate vikate kata vikata katamkate bhagavati vijaye svaha. (Homage to the Three Jew­els! Homage to the Bodhisattva and Mahasattva Holy AvalokiteSvara of Great Compassion! By observing, touching, hearing, and remembering, may I become a healer of all dis­eases for all beings! Namely: Om, O Kata! Vikata! Kata! Vikata! Katamkata! Blessed One! victorious one! svaha!) [45]68

The mantra of the mother of the Vajra Family is:

Namo ratnatrayaya,namas candavajrapanaye mahayaksa- senapataye, om kulamdhari bandha bandha hum phat. [46 = No. 4]69

“By first reciting these mantras of the [family] mothers, you will be able to protect your deity, you will also cause your sins to be extinguished, you will be able to remove obstructions, and you will be in harmony with the gate to [the attainment of] siddhi. If you only recite the mantra of Mamaki (i.e., the mother of the Vajra Family), it will also apply to the [other] two families, and if you

recite it before and after [a rite], the gods will increase their protec­tion. Should [other mantras] be explained in your own ritual, recite these first at times of recitation—you should recite them in accor­dance with your ritual. Or if your ritual has the mantra of Sole Victor (Ekavira),70 then you should first recite this and not bother about any other.

“The procedures for worship and [ritual] deeds such as remov­ing pollution, protecting and purifying, and boundary-binding ex­plained above should all be performed at times of initial recitation,71 when performing [different] rites, and when the Santina [rite] and so forth are performed.

“Either use the mantra of the lord of the family deities, or use the family heart-mantra, or use the mantra 'king of all mantras/ or use the mantra ‘king of the Sunidhi rite,,or use the mantra [accomplisher of] all deeds these five kinds of mantras are found in all three families. In accordance with the [ritual] deeds that you perform, you should take one of each from the family in question and use it to perform them. That is to say, for self-protection, invo­cation, sprinkling water, purification, binding the surrounding area, chastising by the rules, in order to increase the power of the man­tra if it is not complete, in order to punish [others,] mantras, in order to incite, and for other deeds not described [here]—again take any one of the [above-mentioned] five mantras of the correspond­ing family and use it: you will quickly [obtain] siddhi.

“The family heart-mantra is able to protect your deity and pro- 6i7a tect yourself. When protecting yourself, you should recite it three times or seven times and tie the hair on the crown [of your head] into a single [top]knot. If you are a renunciant [with a shaven head], tie [a knot in] a corner of your robes or tie [a knot in] your protec­tive cord. Alternatively, chant [the mantra] directly over your fore [finger] (= thumb?) seven times and touch five places [on the body]—this will also protect you. [The five places are,] namely, the crown, both shoulders, throat, and chest. Otherwise use cow bezoar or white mustard seeds or aroha water—take any one of these and use it to protect yourself.

“If you are performing the abhicaruka rite, you should use the mantra of the lord of the family deities to protect yourself; if you are performing the shntika rite, you should use the mantra of Krodhavajra (Wrathful Vajra) to protect yourself; and if you are performing the paustika rite, you should use the mantra of the lord of the family deities and the mantra of Krodhavajra and protect yourself with both. If the reciter is afraid when the mantra-lord appears, he should use the mantra of the lord of the family deities and protect himself with it. When performing [ritual] deeds, al­ways protect yourself with two mantras, namely, the mantras of the lord of the family deities and of Krodha[vajra].

“When you have finished reciting, you should dismiss [the dei­ties]. At the time of dismissal protect the mantra-lord either [with] the mantra of the lord of the family deities or with [the mantra of] the family mother or with the family heart[-mantra] and also pro­tect yourself, doing as you please.

“If, owing to circumstances, you have to go to a polluted place or a place that is unclean and so forth, first recite the mantra of Ucchusma, make his seal, seal the five places [on your body], and then go at will; you should constantly recite his mantra and not forget it.72

“When bathing, first recite the mantra for subduing obstruc­tions to protect yourself, and until you have finished bathing you should not forget [to continue reciting it]; the mantra for subduing obstructions is Kundalin[?s mantra (cf. Nos. 13-15)]. When eating food, use the mantra of the lord of the family deities to protect your­self, and keep it [constantly] in mind. When you wish to go to sleep, use the mantra of the family mother to protect yourself. If, when performing rites, you end up forgetting to perform [the protective rites according to] the rules for protection, you will cause demons to arise, and so in order to expel the demons you should quickly recite the mantra of the vidyaraja of the corresponding family: this will protect you, and all demonic obstructions will be unable to achieve their purpose.73


“Once the self-protection, boundary-binding, and other rites explained above have been completed, then compose your mind and recite [mantras] in a relaxed manner. As for the seat used by the reciter, use green cogon grass to make the seat. The seat should be four fingers high, one handspan wide, and sixteen fingers long. Such a seat should always be used at times of initial recitation and at times of [regular] recitation. Alternatively, use kusa grass or other green grasses, or else, following [the distinctions between] the rites of the [three] families, take a lactescent tree and use its wood—this is regarded as the most excellent; use [the wood] to fashion a chair, its size as explained above and well-trimmed. [Again,] either use leaves or use branches and stalks and make [a seat] as above: observing the rules for [ritual] deeds, take branches and leaves and use them to make a seat. On this seat sit with crossed legs to perform the Santina [rite] and higher accomplishments, sit with half-crossed legs to perform the paustika [rite] and middling accomplishments, and sit with both legs hanging down to perform the abhicaruka [rite] and lower accomplishments.

“When you have finished worshiping, you should arouse sin­cere thoughts and extol the Buddha, then praise the Dharma and Sangha, then Avalokitesvara, and then praise the Vidyaraja Awe­some Vajra[Dhara]. Praise them in the following manner:

‘Great compassionate one, savior of sentient beings, good guide, and omniscient one,

Who is an ocean of merit and virtue: with head bowed I now make obeisance to the Buddha.

That which purifies the poisons of greed and anger, removes evil destinies through goodness,

And is alone the principle of thusness: I now make obeisance to the Dharma.

Those who have attained the gate to liberation, who fully abide in the points of learning (i.e., precepts),

And are the supreme field of merit and [possessed of] virtue:

I  now make obeisance to the Sangha.


Extolled unanimously by the Buddhas, able to produce various merits,

And called Avalokitesvara: I now bow my head in obeisance. Having great strength and a body of wrath, the goodly vidyadhara king Who vanquishes those difficult to vanquish: I now bow my head in obeisance/

“After having sincerely extolled the Buddha and bodhisattvas in this manner, again join your fingers and palms together, arouse earnest thoughts, and praise the Buddhas, virtues and other bodhi­sattvas. For the text of the eulogy you should use a eulogistic text spoken by the Buddhas or hosts of bodhisattvas and so forth, and it should not be your own composition. When the eulogy is finished, arouse thoughts of utmost sincerity and repent of your sins:

‘I now take refuge in the Buddhas, World-honored Ones, arhats, Holy Sangha, and bodhisattvas in world-systems throughout the ten directions. Take cognizance of us! From the past through to this life, mental afflictions have obscured my mind and I have long been drifting through [the realms of] life and death. Moreover, in other lives, [my mind] obscured by greed, anger, and delusion, I have committed evil acts, either toward the Buddha, Dharma, and Holy Sangha, or toward the holy hosts of arhats and bodhisattvas, or toward parents and ven­erable ones and other sentient beings both with virtue and without virtue—toward the above I have committed evil acts, either doing them myself, abetting others, or rejoicing in see­ing them done, and the actions of my body, speech, and mind have extensively accumulated sins. With palms joined and a sincere mind, I make obeisance with head bowed before the Buddhas and bodhisattvas and repeatedly repent in this man­ner. Just as the sins that I have committed through unwhole­some actions are known to the Buddhas,741 repent of them all.

‘Arousing thoughts of utmost sincerity, I take refuge as long as I live in the [Three] Jewels of the Buddha, Dharma,


 

 

and Sangha and in the right path to nirvana. In order to remove the sufferings of life and death of sentient beings, I 6i7c take refuge in the Three Jewels.,

“Arousing thoughts of reverence and taking refuge in this man­ner, make obeisance with your head [on the ground]. Then again arouse sincere thoughts and, seeking from the supreme seed the fruit of the ambrosia of liberation, you should dance [for joy], gen­erate the mind of enlightenment, and seek the fruit of siddhi:

‘I shall eliminate the countless sufferings of sentient beings throughout [all] world-systems and also rescue them from all evil destinies and liberate them from mental afflictions; they are variously pressed by all manner of sufferings, and so I arouse great compassion and generate the mind of enlighten­ment. For sentient beings who are in anguish, I shall become a refuge; for sentient beings without a leader, I shall become their leader; for sentient beings who have lost their way, I shall become their guide; for sentient beings who are afraid, I shall become [a source of] fearlessness; sentient beings who are in anguish I shall make happy; and for sentient beings who are pressured by mental afflictions, I shall eliminate [their mental afflictions].

The merit produced by the sundry good acts that I am now performing and by my generation of the excellent mind [of enlightenment] I transfer to all sentient beings so that they may arrive at the right path [to nirvana]. [The merit] pro­duced through the gates of the six paramitas (i.e., the perfec­tions of giving, morality, forbearance, energy, meditation, and wisdom) and other merits that I have produced I transfer to [all] sentient beings so that we may together arrive at the supreme fruit [of nirvana]. Stated in brief, the excellent [acts of] merit performed by me in the past, present, and future I transfer entirely to all sentient beings so that they may quickly accomplish the path of the Buddha and not engender indo­lence until they reach enlightenment. Thus I generate the mind


of enlightenment, think with pity of sentient beings, and arouse thoughts of great compassion—should someone have suffer­ings, may I eliminate them some day!,

“In order to purify your mind, constantly keep [in mind] the six [objects of] mindfulness, and ever mindful of these six [objects of] mindfulness, concentrate on them exclusively without becoming distracted; nor should you be attached to the self. In addition,  make a vow as did the Buddhas of the past—you should make the vow in this manner:

The pure karma that I have produced I transfer to [all] sen­tient beings so that they may accomplish [various] virtues. I also ask that through the merits that I have produced all sentient beings may obtain inexhaustible wealth and that they may also be generous, increase their wisdom, achieve great forbearance, always cultivate wholesome kinds [of deeds], always have knowledge of former lives, and always espouse great compassion——wherever the [various] categories of sentient beings are born, may they be endowed with the above qualities!,

“Next, you should join your palms together, make obeisance with head bowed to the lord of the family deities, and call to mind the vidyaraja. Then perform various [ritual] deeds in accordance with the rules.

“First take your rosary with your right hand, place it in your left hand, join your palms together [with the rosary held between your palms], and raise them, thinking of the vidyardja. [Then,] us­ing the rosary [to count], recite [one of] the [following] mantras [to purify the rosary]. The mantra of the Vajra Family is:

Namo ratnatraydya, namas candavajrapanaye mahhyaksa- senapataye, om kiri kiri raudrini svaha. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksas\ Om, kiri kiri, O fierce one! suahd!) [47]75

The mantra of the Buddha Family is:                                                                            

Namo ratnatrayaya, om adbhute vijaye siddharthe svaha. (Homage to the Three Jewels! Om, O marvelous one! victori­ous one! you who have accomplished your objective! svaha!)

[48]76

The mantra of the Lotus Family is:

Om amrtamgame sriye srlmalini svaha. {Om, O going to im­mortality! for auspiciousness! O auspicious one with a rosary! svaha!) [49]77

“With the forefinger78 and ring finger of both hands work [the rosary], counting the recitations with the right hand—this applies to use [of the rosary] in all instances. In the case of the abhicaruka [rite], the seal is raising the thumbs (= forefingers?) and working the rosary.

“Beads of bodhi seeds are for recitation in the Buddha Family, beads of lotus seeds are for using with the Avalokitesvara Family, and rudraksa berries are for beads for the Vajra Family. For gen­eral use in the three families, each is as explained above, and these rosaries are the very best: you should hold them for all recitation. Otherwise use seeds of the soapberry or tala tree, or use clay to make [the beads], or make the beads with conch, or use crystal or use pearls or ivory to make the beads, or use red gems or mani[-gems]? or use beads of tear grass or the seeds of other grasses, each in accordance with the family [in question]: observing their color and type, you should take them [and use them] for recitation. If you are performing the abhicaruka rite, you should use bones to make the rosary, and you will quickly gain success.

“In order to protect and purify [the rosary] and increase the efficacy of the rite, you should in addition recite [the following man­tras]. The mantra of the Buddha Family [for increasing efficacy] is:

Om namo bhagavati, siddhe sadhaya siddharthe svaha. {Om, homage to the Blessed One! O accomplished one! cause suc­cess! O you who have accomplished your objective! svaha!) [50]79

The mantra of the Lotus Family for increasing efficacy is:

Om vasumati sriye svaha. {Om, 0 wealth-possessing one! For auspiciousness! svaha!) [51]80

The mantra of the Vajra Family for increasing efficacy is:

Om vajram jitamjaye (= vajrajitamjaye?) svaha. {Om, O vajra! you who are victorious over the [in]vincible! svaha!) [52]

Use the earlier rosary seal when reciting these.

“At times of recitation hold the rosary level with the chest—it should be neither higher nor lower. When taking up the rosary, bow your head slightly and with determined will and sincere mind make obeisance to the Three Jewels. Then make obeisance to the Eight Great Bodhisattvas, then make obeisance to the vidyaraja's retainers, and then you should commence reciting the mantra, think­ing of the mantra-lord as if he were before your very eyes. Focusing your sincerity in this manner, you should not distractedly think of other things.

“Mantras that have the word 'om9 and words of namaskaram (exclamation of homage; i.e., namo, etc.) and so forth at the begin­ning should be recited with a quiet mind. At times of the Santina [rite] and at times of the paustika [rite] all [mantras] should be recited slowly or recited mentally. There are also mantras that have the word ^hurp! and the word (phaf at the end—you should realize that these all ought to be recited with a harsh voice; use them when performing the abhicaruka [rite] and at other times of wrath.

“If you examine the number of syllables in a mantra, there will be some with more and some with less. If it has fifteen syllables, you should recite it fifteen laksa times (1 laksa = 100,000), and if it has thirty-three syllables,81 you should recite it three laksa [times]. Those with more than this number [of syllables] should be recited ten thousand times or more. At the time of the initial recitation complete the above number [of recitations]. Consider the family and type [of the mantra], whether it is for higher, middling, or lower [accomplishments], or [to which of] the three kinds of deeds


 

 

Fascicle Two

[it applies], or consider whether it was expounded by a holy one, expounded by a [celestial] god,or expounded by an earth-dwelling god—carefully consider its family and type and [then] you should recite it until it has been effectuated: such is the initial recitation. If you do not do the preliminary recitation and all the [requisite number of] recitations, even [the objectives of] a lower rite that you seek after will not be obtained for a long time—how much more so if you seek the accomplishment of higher or middling siddhis? For this reason engender most excellent thoughts and do the pre­liminary recitation. However, at the time of the initial recitation of mantras divide the number of recitations explained earlier into ten parts and then recite them.

“When you have completed [the requisite number of recitations], supplicate the mantra-lord for conditions [favorable to] siddhi. If at first there is no sign, supplicate in a similar manner from the begin­ning a second and a third time. If there is a sign, then you should recite the mantra as prescribed. If there is no indication [of suc­cess], abandon it and do not recite it [any more]. The rules for sup­plication are the same as the rules for invocation. If at times of supplication you see in your dreams the mantra-lord turn his face away and leave or not speak to you, you must recommence the reci­tation. After doing this several times, if you see the mantra-lord speaking to you in your dreams, then you should realize that it will not be long before you are successful. If there is no indication, you should not recite [the mantra]; if you persist in reciting it, it will cause you misfortune.

“At the time of the initial recitation, commence the recitation in a clean and secluded place. From the recitation on the first day until you become exhausted the number of times [that you recite the mantra] must consistently follow the prescriptions, and you should not add to or subtract from them.

“As regards recitation three times [daily] mentioned earlier, there are the first watch and the last (i.e., third) watch during the day, and during these two periods you should recite [mantras], while during the middle watch you additionally bathe and perform good


acts. During the night there are three periods that are also the same as the above, and the duration of the middle watch is for rest and so forth. It is said to be best if you recite during the night and also perform abhicaruka rites, antardhana (invisibility) rites, and rites for raising [dead] bodies during these night watches.

“If you recite during the day, perform homa at night, and if you recite during the night, perforin homa during the day. [Or] perform homa with many drugs [and other substances] before recitation, and again do homa after having finished reciting: if you are able to do this, it is much better. With the [offerings of] dumplings [and other food] explained earlier [in Chapter 12],you should perform homa irrespective of whether you do it before or after [making the offerings].

“Recite and do homa only in accordance with these methods. Even if you only perform homa and [thereby] gain success in a rite, you should realize that you must also recite mantras, for if you do so, the vidya [deities]82 will rejoice and it will be easy to achieve efficacy in the rite.

6iThe reciter does not engender anger, he does not seek sensu­ous pleasures, he should not deprecate himself, he does not mind hard work, he does not become frightened, he does not seek overzealously, and he does not have contempt [for others]. At times of recitation he does not make irrelevant comments; even though physically exhausted, he does not give way to [his exhaustion]; he controls his foul gases; he does not think about any worldly talk; he does not forsake his own deity; and even if he sees a strange sign, he should not be surprised at it. At times of recitation he also does not discriminate between various signs.

“When you have finished reciting, you should recite the man­tra of the family lord or recite the mantra of the family mother. By reciting these mantras, you will gain protection and none will be able to obstruct you. If, after having finished reciting in accordance with your own ritual, you have exceeded the proper number [of reci­tations], there is no reason to be afraid. You should arouse sincere thoughts and make a supplication, saying, ‘I have in accordance


with this ritual completed the number of recitations. I beg you, O Honored One, to accept and bear witness to them and bestow in­structions on me in my dreams.,

“If at the time of actual recitation you should suddenly cough, belch, break wind, or forget the words of a mantra, then rise and use water to perform the rite of purification by sprinkling. Even when you are counting the rosary and need [only] one [more reci­tation] to complete the cycle, these ailments may occur. After having finished the purification by sprinkling, recite again from the beginning. In the case of obstacles to the path such as these mentioned above, you must in every instance recite [again] from the start.

“When you are about to finish counting [one cycle of] the ro­sary, extend thanks, make a bow, and when you have finished start [counting] again, also making one obeisance. Be it in front of a painting [of the deity] or at the site of a statue or in front of a stupa or at the site of a [hallowed] seat—wherever you recite, for every cycle of the rosary look once at the face of the deity and make one obeisance.

“When you have finished reciting as explained above, rest your mind in quietude or meditate on the mantra and its chief [presid­ing] deity. Recite three times [daily],and during the first, middle, and last [watches] apply your mind with sincerity; the number of recitations [during the three watches] must all be identical, with­out increase or decrease.

“Bathe three times [daily] and perform all deeds such as smear­ing the ground, offering flowers, removing withered flowers, and various oblations three times [daily]. You should have three robes (i.e., waist-cloth, outer garment, and undergarment). Moreover, your undergarment83 [and the two other robes] may be washed and dried, fumigated with incense, or purified by sprinkling [them with wa­ter] during the three periods [of the day]: it is permitted to perform any one [of these actions] during each of the [three] periods. Have separate sleeping robes and bathing robes—change the undergar­ment on these two occasions (i.e., when sleeping and bathing) and


wash it once daily. If this [undergarment is difficult to dry, it is permitted to fumigate it. Wash three times [daily] the bowls for offering to the deities and replace the withered flowers that have already been removed with fresh ones. During the three periods [of the day between sessions of recitation] always read the Prajna[-paramita] and other scriptures of the Great Vehicle, make caityas, and 6i9a paint mandalas.

“If after having finished the mantra’s preliminary recitation and service, you have still not obtained [the objective of] your sup­plications, you should recite uninterruptedly for one period or two periods exclusively without stopping in between. If you are affected by demonic obstructions, the karma of illness afflicts your body, your mind is without pure sincerity, you are constantly negligent, you are physically or mentally fatigued, you miss the time or season, you do not abide by the rules, or you have not bathed at the time, and you perform recitation and homa in such circumstances, they should not be counted. Composing the mind, engaging in [proper] conduct, and reciting as prescribed—it is [recitation] endowed with these [qualities] that should be counted. When performing homa, at times of recitation, and during invocation—in these three deeds, if the number [of recitations] of all the mantras [is not as prescribed], they will all be unsuccessful; for each and every one you must com­plete the number as prescribed. Even if the [prescribed] number is about to be completed and one [recitation] is needed before finishing, but an obstruction then occurs, count again from the beginning.

“When making a mandala as prescribed or at the time of a solar or lunar eclipse—if you engage in recitation on these two occasions, the merit thereof will increase immensely and it will not be long before you are successful: of this there is no doubt. Alternatively, [reciting] at the Eight Great Sacred Stupas or at places where past Buddhas practiced the bodhisattva practices are the very best, and during the [first] fifteen days of the first month [of the year]84 is also an excellent time. Or when you receive a mantra from a master, if you first go through [a period of prelimi­nary] service and then recite [the mantra], it will not be long

before you are quickly successful. Or if you see the mantra-lord giving you instructions in a dream, you will also be quickly suc­cessful if you follow his directives.

“The reciter may increase the offerings, the place may be pre­eminent, or at the time in question he may increase his pure sincer­ity, and even though the number [of recitations] may be incomplete, simply because these [other factors] are outstanding the mantra- lord will be delighted and grant success. [But] you should realize that although the siddhi of this rite has been quick [to manifest], it will dissipate before long [because the preliminaries have not been performed]. For this reason that which is obtained after the pre­liminary service has been completed is described as firm [and will not dissipate].

“At the time of the preliminary service you should make exten­sive offerings, and at the time of a solar or lunar eclipse and on the eighth day, fourteenth day, and fifteenth day [of each half-month] also increase the offerings to the hosts of gods and seers, as is ex­plained elsewhere. On the above days increase your good deeds and acts of abstinence and so forth and also increase the offerings to your mantra-lord. Again, on these days [take] a flask filled with scented water and bedecked with flowers and twigs or take an aroha vessel [filled with scented water], mantuary it using the mantra of Amrtakundalin, and pour it over your head—this will enable you to remove demonic obstructions. Alternatively, when you offer food, paint mandalas, do homa, and burn lamps and [make] other offerings on those days, you must increase them all.

“In some rites it may be simply stated that if you recite [a man­tra] the effect will appear spontaneously, and [this means that] the painting, statue, stupa with sari[ra], and so forth will suddenly tremble or bright flames appear—you should realize that it will not be long before you quickly gain success.

“When you gain success, there is some sort of sign: namely, the body becomes lithesome, suffering from illness is forever removed, excellent wisdom is increased, the mind has no fear, the body mani­fests radiance, valor increases, in dreams at night you always see
things that are pure and true, the mind is always peaceful, when reciting and performing [ritual] deeds you never feel tired, the body emits unusual scents, or you make ready gifts, you respect admi­rable virtues, and you engender deep reverence for the mantra- lord—at times of success things such as the above appear, and you should realize that these are signs of success.

“When the preliminaries have finished, worship your deity accord­ing to the rules, and you should increase the offerings and also do homa. Once the rites of the preliminary service have been completed in accordance with the [requisite] number [of recitations],you must next perform recitation for siddhi. Moreover, first entreat [the deity, saying that] you wish for an indication [of success] in your dreams.

“You should perform recitation for siddhi at the [same] place where the recitations were done when you performed the rites of the preliminary service, and you should not move elsewhere. Should there be difficulties and you wish to move, when you reach the [new] location, you must again first perforin [the rites according to] the rules for the [preliminary] service and then perform recitation for siddhi. If you do not observe the preliminary recitation, you should perform penance—you will be made to take the mantra of the lord of the family deities and recite it one thousand times or at certain times made to recite your own regular mantra one hundred thou­sand times. Otherwise you [must] again perform the [preliminary] service as explained earlier.

“At the time of actual recitation you may suddenly recite an­other mantra by mistake. Once you have realized your mistake, repent of the error with a sincere mind, [admitting that] you made the mistake through negligence, ask the deity to disregard the er­ror, and then with bowed head make obeisance; you must [then] recite [the mantra] again from the beginning. Should you suddenly recite your mantra in a polluted place on account of mental negli­gence, then once you have become aware of it, you must do pen­ance—when you reach the site of recitation, recite the mantra of the lord of the family deities seven times.


“Fast for one day each half-month and then ingest the five pure [cow products (pancagavya: milk, curds, ghee, dung, and urine)]; recite the mantra for the five pure [cow products] eight hundred times and then ingest them. If you ingest these five pure [cow prod­ucts], the contaminated food that you have consumed during the [previous] half-month will be purified and the mantras [that you recite] will increase their power. The mantra of the Buddha Family for the five pure [cow products] is:

Namo bhagavate usnisaya, visuddhe viraje sive santikari svaha. (Homage to the Blessed One, to the Protuberance [on the crown of the Buddha’s head]! O you who are purified, un­soiled, auspicious, and cause peace! svaha!) [53]85

The mantra of the Lotus Family for the five pure [cow products] is:

Om yasoje svaha. {Orn, O you who are bom of glory! svaha!) [54]86

The mantra of the Vajra Family for the five pure [cow products] is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksa- senapataye, om sikhi sikhi nirmale prabhe prabhasvare teje tejovati pra[bhd]vati svaha. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksas! Om, O you who have a topknot! you who have a topknot! untainted one! light! radiant one! splendor! splendorous one! luminous one! svaha!)[55]87

“Take some milk, curds, ghee, dung, and urine from a yellow cow, mantuary them each separately eight hundred times, place them [together] in one spot, and again [mantuary them all together] eight hundred times. Place them on apalasa (leaf) or on the leaves of lactescent trees or in an aroha vessel, then stir them with cogon grass and recite the mantra one hundred times. Then, facing toward the east, squat down and drink three ho (1 ho = 180 ml) all at once. Do this three times as when using liquid measures for medi­cine. When taking this, you should not speak.

“Should the image [of the deity] emit a voice and speak while you are reciting, you should first examine [the voice]. Recite the mantra of the lord of the family deities and [make] his seal at once: if it is the work of a demon, it will withdraw of its own accord. Or if it makes statements that differ from your own ritual, you should realize that it is the work of a demon. Likewise, if it makes statements urging you to perform wicked deeds, you will also know that it is a demon.

“If you have a bad dream, then you must first recite the mantra of the family mother one hundred times. If you do not first recite the mantra of the family mother [to counteract the bad dream], you must not recite [any other mantras during the following day].

“When reciting, if the number [of completed recitations] is less [than prescribed], you should not stop, but if it is more, you have committed no error.

“The procedures for recitation explained above must all be ad­hered to. If you act contrary to these rules and [still] wish to seek siddhi, it will be unobtainable


Rites for Irradiating [the Deity]

“Next, I shall now explain how to increase the majesty of the gods and cause them to rejoice so that your mantras [over which they preside] will be quickly successful.

“First, using scented water, bathe the body and head [of the divine image] on days of important seasonal junctures and increase the offerings. Then take one hundred sumana flowers and, taking one flower at a time, recite the mantra twenty-one times or seven times or sometimes three times—first examine the number of syl­lables in the mantra and then recite it; [then] offer up [the flowers] to your deity. Next, offer unguents and incense of unusual fragrance and then offer food as was explained earlier [in Chapter 12], adding granular sugar and curds.

“Next, perform homa. [First,] simply using [fuel] sticks, take them and burn them—the sticks should not exceed the [proper] measurements; burn one hundred and eight of them. Next, use milk and curds mixed with honey and do homa one hundred and eight times. Next, use ghee and curds mixed with boiled nonluminous rice and perform homa one hundred and eight times. [Do this] for twenty-one days or seven days or again on three mornings. When this threefold homa] has been completed, you should take some milk gruel, mix it with cows ghee, and again perform homa one hundred and eight times. When this has been completed, take an aroha vessel, recite with the mantra one hundred and eight times, pour out a little water, and perform homa.

“If you perform these rites, your mantra will be energized. For example, it will curtail the majesty of other mantras and gain in­creased [majesty]. Or it will impair [other] mantras and gain increased [majesty]. Or the mantra may be incapacitated and not function, or it may be fettered [and unable to function], or other mantras may cross with it, or the mantra may be missing some syllables, or the


syllables of the mantra may have increased—troubles such as the above will all be eliminated and [the mantra] will gain increased majesty.

“If you take any one of the medicinal herbs mentioned in homa [rites] and perform homa with it for one day and night, the mantra [deities] will rejoice and gain increased majesty. Again, take some aromatics, mix them together to make a scented paste, and make an effigy of your deity. Offer it malate flowers, burn resinous aro­matics from trees or heartwood aromatics three times daily, and recite with the mantra one hundred and eight times: the mantra [deities] will rejoice and gain increased majesty. Having made this effigy of the deity, place it on a lotus leaf or a plantain leaf or the leaf of a lactescent tree or grass leaves, and make offerings to it not only during the day but also at night. When the ritual is over, dis­miss [the deities] as prescribed, dispatching [the effigy] in a large river.

“If you perform the above procedures in accordance with these rules, your deity will rejoice and quickly grant siddhi.”

Rites for Consecrating the Deity

“Next, once the preliminary service is over, if you wish to increase the majestic virtues of the mantra-lord, you should consecrate him. Take a gold flask or one of silver or copper or a new clay flask, fill it with scented water, and place the five precious objects, flowers, fruits, aromatics, and leaves [inside]; also place the five grains, various unguents, or the powder of heart[wood] aromatics [inside], tie new colored silk around the neck of the flask, and insert branches of the tala tree or branches of lactescent trees. Using the mantra of the lord of the family deities or using the mantra of the family mother, recite it one hundred and eight times and then anoint the crown of the mantra-lord. You should make an effigy of him using gold and so forth and agallochum or sandalwood, place it on a pedestal, and consecrate it. After you have consecrated it, you should then offer things such as flowers and aromatics or offer necklaces and various oblatory articles. Then perform homa as an offering and increase the [number of ] recitations. If you do this, you will be able to make your deity increase his potency and you will quickly obtain siddhi.

“When you perform recitation for the preliminary service, you should [also] anoint your deity—take an aroha vessel, visualize your deity, and consecrate him. Or when you have finished bathing your­self, you should again meditate on your mantra-lord and consecrate him three times or seven times. At the time of the preliminary ser­vice you should not forget [to do this]. Alternatively, also use milk or use ghee or sometimes use honey to fill a flask, then place the seven precious objects and other things [inside] as prescribed, and consecrate your deity—the wishes for which you pray will quickly gain fulfillment.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Signs of the Efficacy of One’s Prayers

“Next, I shall explain in detail the rules for supplication. On the eighth day, fourteenth day, or fifteenth day of a dark or bright [half-Month, or on the days of a solar or lunar eclipse and so forth, fast for one day or three days or seven days, bathe and purify your­self, and don new clean robes. If you supplicate [your deity on days] other than these days, you should use the bright [half-]month, re­cite the Santina mantras, and supplicate him.

“Then at dusk, using hot water and mantras, bathe and purify yourself, remove the grime [from your body], sprinkle [water] on the five places [on the body], and worship your mantra-lord as pre­scribed. Then offer aroha, additionally reciting the mantra one hun­dred and eight times; then, usingflowers not yet in full bloom, sprinkle them with sandalwood-scent[ed water], and offer these up next. Also make extensive offerings of food, called udari food (= uddra food; see Chapter 12),in which the [amount of] curds has been doubled. Make a garland with malati flowers and offer [this too]. First take some cow’s ghee and perform homa one hundred and eight times, and then [take] sarjarasa [sticks] and again per­form homa one hundred and eight times.

“Have a young girl twist together a cotton string or a cloth string, take it, and make seven knots, reciting the mantra once for each knot; when the seven knots have all been completed, again recite the mantra seven [times]. [Then] tie [the string] around your upper left arm, lie down on your right side, and meditate on the mantra- lord. After you have obtained instructions [from the mantra-lord] on how to proceed,88 remain as you please, resting on a couch of cogon grass on top of which flowers have been strewn, and meditate on the figure of your deity.

“If you see in your dreams the lord of your family or the man­tra-lord or see the vidyaraja, you should realize that these signs are

signs of success. Or if you see the Three Jewels or bodhisattvas and the four assemblies (i.e., monks, nuns, laymen, and lay women) and see them being worshiped, these are signs of siddhi. Or if you see yourself reciting mantras and performing [ritual] deeds or see your­self wearing clean white robes and see others coming to worship you, you should realize that a most excellent siddhi is close at hand. Or you may see someone climbing a mountain peak or someone riding an elephant or crossing a large river or sea or climbing a fruit tree or riding a lion or a cow, deer, horse, or other animals, or riding any flying bird such as a flying goose or a peacock, or you may see a beautiful woman wearing necklaces and holding a vase of flowers in her hand or walking along [adorned with] perfume, flowers, and a parasol and surrounded [by attendants],or you may receive in your dreams an elephant or horse carriage and precious objects—if you see these signs, they are signs of siddhi. Or if you obtain in your dreams things such as flowers, fruits, roots, ghee, milk, curds, and parched rice, or drugs [and other articles] that have been effectuated, these are signs of siddhi. At the time of the prelimi­nary service, you may dream of these effectuated drugs [and so forth] or obtain a rosary [in your dreams]—if you obtain these signs, you should realize that you must perform the recitation rite. Or you may see yourself being censed or see [yourself] bathing and purify­ing [yourself] or see [yourself] wearing necklaces on your person— once you have seen these signs, then perform recitation, and you will quickly [obtain] siddhi.

“When performing the recitation rite, take one hundred jati 620c flowers, recite the mantra of the family mother and your own man­tra one hundred and eight times together, and offer them. Then take some white sandalwood incense, mantuary it one hundred times [and offer it too]. If you supplicate [the deity] in this manner, then when you sleep as you please, the mantra-lord will himself mani­fest signs [in your dreams]

“Again, take the drug usira,  pound it together, and make an effigy of the mantra-lord. [Then] mix some valmlka, or ant[hill] earth, and make a vessel, fill it with cow’s milk, and place the effigy


in it; or, using ghee, milk, and honey, mix them together, put them in the vessel, and [place] the effigy in it. [Then] mantuary it one hundred and eight times and worship it three times [daily]. If you worship in this manner, your deity will rejoice and you will quickly obtain the manifestation of signs [of success].

“Again, on the eighth day, fourteenth day, and fifteenth day of the dark and bright two [half-]months and on the days of a solar or lijrmr eclipse and so forth fast, observe abstinence, and make re­peated offerings. Using the seven resinous aromatics and the five heart[wood] aromatics, recite the mantra once and perform homa once with each aromatic. When you have completed this one thou­sand two hundred times, you will quickly see signs [of the fulfillment] of the wishes for which you pray.

“If you perform as prescribed the standard rules for supplica­tion explained above in detail, you will quickly gain success, and seeing the signs thereof, you will have no doubts.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Rites for Receiving Mantras

“Next, I shall explain in detail the rites for receiving mantras. Plac­ing both knees on the ground, first make extensive gifts to the ven­erable acdrya. Holding fine flowers in your hands, engender thoughts of respect and receive [the mantra] from the [d]cdrya three times orally. If the mantra has many [syllables] and you are unable to commit it to memory, you should write it down on a piece of paper with cow bezoar, and having received it, recite it as you please. If you are to receive a mantra at another time after having earlier entered a mandala, make extensive gifts to the venerable [a\carya and so forth on a propitious day and then receive it as before. If you receive it correctly in this manner, the mantra will be quickly suc­cessful, and even if you do not perform the rites of the preliminary service and immediately recite it, you will still gain success.

“Again, taking a new flask without any imperfections, place flowers, leaves,the seven precious objects, and the five grains [in­side], each as prescribed, but without getting it wet, and with thoughts of utmost sincerity perform extensive worship. The acdrya first writes the names of mantra-lords on pieces of paper and places them in the flask, which he adorns and worships as in consecration rites. When performing this rite, he fasts and practices abstinence for one day or three days, and he performs this rite at dusk. That is, he copies the names of mantras [on pieces of paper] with cow bezoar, places [the paper] in the flask, offers unguents, flowers, incense, lamps, and food, performs homa with his mantra, perform­ing it one hundred and eight times, and makes extensive and ear­nest requests that the holy hosts protect and listen to him.

“After three full days have elapsed in this manner, [the Acarya] makes his disciple take a piece [of paper] out of the flask; before­hand [the disciple] must have washed his body and made it fra­grant. He puts an auspicious cogon grass ring on his [right] hand,


recites the mantra one hundred and eight times to mantuary the flask, censes it with incense, makes obeisance with devoted mind, and is made to take a piece [of paper out of the flask], and, after having taken it, he again makes obeisance. If he receives [the man­tra] in this manner, he will quickly obtain siddhi. If he further recites other mantras, the mantra that he has received will lose its siddhi.

“If [the Acarya] engenders joy in his mind toward the disciple and confers his own siddhi-mantra, [the disciple] should receive it as prescribed in accordance with the rules, and because it has been previously recited [by the Acarya], it will not be long before the disciple obtains siddhi. First, [the Acarya] invokes the mantra-lord and announces [his intention, saying], ‘I confer this mantra on this disciple, and I beg you to extend protection to him and quickly grant him siddhi' Holding fragrant flowers in his hands, he recites [the mantra] one hundred times or one thousand times, then summons the disciple and confers it. He also says these words: ‘I now transfer this vidya-lord and confer it on my disciple. I beg you to take heed and effect siddhi for him.’ The disciple should [also] say, ‘I have now received the vidya-lord, and I vow never to forget it from this day forth until I reach enlightenment.,[By means of] the rite ex­plained above, whereby the disciple receives the mantra from the teacher, [the disciple] will gain success, but if he receives it [in any other way] apart from this, he will not obtain siddhi. If he receives a siddhi-maltase in this manner, there is no doubt that he will definitely have success with it.

“If [the mantra] has already been previously endowed with siddhi, do not perform the preliminary service. It being thus with mantras, the rites for receiving siddhi-drugs and so forth (i.e., drugs and other articles that have already been effectuated) are also the same. Then there may be a person who, after having finished the preliminary service, then, qualified to recite [the mantra],confers it in turn on someone else in accordance with the rules—without doing the preliminary service and by simply performing recitation, the person who has obtained [the mantra] will gain success.


 

 

“Someone who would receive a mantra should for the sake of siddhi first make extensive gifts to the teacher: flowers, fruits, roots, drugs, fine robes, outer garments, gold, silver, mani[-gears assorted precious objects, various grains, flasks full of fine curds, young male and female servants, various articles of bedding, wonderful leather slippers, accoutrements of bodily adornment, drugs [and other ar­ticles] that have already been effectuated, elephants, horses, cows and calves, various other vehicles, and even himself he should bring and proffer as gifts. Employed as a servant, he serves [the teacher] for a long time without shirking hard work and, joining his palms devoutly together, he reverently proffers the gifts. If you make gifts in this manner, you will quickly obtain siddhi. The various things described in detail above you must first offer up to the Acarya and then receive the wondrous words of the mantra’s


Chapter Twenty-Three The Rite for Making Mantras Complete

“Next,if the reciter sees in his dreams the person of the mantra- lord with extra limbs, he should realize that the mantra has extra syllables, while if [the mantra-lord] has missing limbs, he should realize that [the mantra] has missing syllables. Having discerned these signs, he performs the rite for making [the mantra] complete. Or if he sees that the mantra differs from that which he has re­ceived and upholds, with the number of syllables, either more or less, not being the same, and his mind then engenders doubts, he should perform the rite for making [the mantra] complete.

“First write the incorrect mantra on a piece of paper with cow bezoar and, after having worshiped the vidyardja's mantra as pre­scribed and protected yourself, place it on the seat of the mantra- lord. Then take some fuel sticks and, following your own ritual but using only plain ghee, you should perform homa in order to ask the vidyaraja to extend assistance. [Then] spread some cogon grass to make a bed. First make obeisance to the lord of the family deities, then make obeisance to the family mother, then make obeisance to the Buddhas, and make the following pronouncement: ‘I beg the Buddhas and holy hosts to extend assistance and protection/ After having made this pronouncement, lie down on the [bed of] cogon grass with your head facing east, and in your dreams your deity will show you signs. On the piece of paper on which [the mantra] has been written with cow bezoar there may be extra [syllables] or there may be missing [syllables]—the deity will rewrite it with cow bezoar, complete with title and notes, and he will also rectify all the extra and missing letters. If the mantra is not incorrect, he will simply say that it is not incorrect. Or he may give instructions in your dreams to complete [the mantra]. When performing this rite, [also] perform the rites for protection in order to ward off demons.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Increasing [a Mantra’s] Majesty

“Next, in order to increase the potency [of a mantra], you should perform homa. Either using ghee and honey or sometimes using milk, perforin [homa] with each separately. Alternatively, use sesamum mixed with ghee and do homa, or use resinous aromatics mixed with ghee and do homa, or use lotus flowers mixed with ghee and do homa, or sometimes simply use sarjarasa. Or while in the mountains always ingest the five pure [cow products] without eat­ing any other food, [then] take a full hundred thousand flowers of the flower of the family in question, mantuary each one, and offer it up to your deity; [also offer] fine unguents, incense, flowers, lamps, and food, reciting the mantra eight hundred times for each three times daily for three days—if you worship in this manner, you will increase the [mantra’s] potency. Or, using heartwood, burn it as a lamp three times daily for seven days—you will be able to make the mantra increase its potency. Or if you sometimes make offerings of kamika food (see Chapter 12),you will also increase its potency. Rules for recitation, homa, and worship such as those explained above are also able to make [the mantra] increase its potency.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Rules for Homa

“Next, I shall explain in detail the rules for homa, which cause the reciter to quickly obtain siddhi.

“In front of an image of the deity make a hearth for [perform­ing] homa that is one cubit square, has a rim on [all] four sides, and is a half-cubit deep; [the measurements are] also the same if you make [the hearth] circular. If the place of recitation is indoors, you should go outside and dig the hearth where you can see the figure of the deity [inside]. Make it as prescribed in accordance with the [ritual] deed to be performed (cf. Chapters 13-15). Place things such as fuel sticks, as well as incense and flowers, on the right-hand side and place the homa vessels on the left-hand side.

“Using the mantra ‘[accomplisher of] all deeds/ sprinkle the [above-mentioned] things [with water] and sit on a cogon grass seat. With composed mind and quiet thoughts and holding the aroha [vessel] in your hands, invoke the vidya-lord. Pour out some aroha water, pouring a little into the hearth, and then, reciting the man­tra once for each flower, offer [flowers] to the mantra-lord. In order to remove pollution, you should recite the mantra of Kllikili (= Kiliklla) and also make his seal, and in order to protect [the ritual site] recite the mantra of Kundalin and sprinkle some water to pu­rify it. Then use fuel sticks to light the fire, and once you have lit the fire, first invoke Agni (God of Fire), [saying,] 1 now respectfully request Agni, who is foremost, seer among the gods, and esteemed among [those who perform] Brahman practices, to descend to this place and receive homa.,89 Next, recite the [following] mantra; the mantra for invoking Agni is:

Om ehy ehi mahabhuta devar§i dvijasat<tama>tamdgre hitva- hutim dhd<ha>ram asmin samnihito bhava agnaye havyaka- vyavahanaya svaha. {Om, come hither! come hither! O great

being, divine sage, and foremost among the truest of the twice- born [i.e., Brahmans]! and accepting oblations and food, be present here! To Agni,conveyor of oblations for the gods and oblations for the ancestral spirits! svdhd!) [56]90

“Having summoned Agni, first sprinkle and purify [the fire] with aroha water three times, take the five grains, ghee, curds, and other things, mantuary them with the mantra, and do homa three times (i.e., feed the offerings to the fire three times each) in sacrifice to Agni. The mantra for sacrificing to Agni is:

Agnaye havyakavyavahanaya dlpya dlpya dlpaya svaha. (To Agni, conveyor of oblations for the gods and oblations for the ancestral spirits! shine, shine! cause to shine! svaha!) [57]91

“Having made sacrifices of food to Agni, mentally visualize that you lead Agni back to his seat [in the heavens]. Then recite the mantra of Kllikili, make his hand-seal, and again purify the fire.92 All homa should be [performed] in this manner. Next, invite your own deity: first recite your deity’s mantra once and install him on his seat and, after you have worshiped him as prescribed, [ask him to] deign to accept the homa.

“The wood to be used [as fuel] at times of homa is as follows: palasa wood, udumbara (cluster fig) wood,p/asa wood, nyagrodha (banyan) wood, khadira wood, arka wood, vaikankata wood, amra (mango) wood, kasmlrya (?) (= karmari?) wood, sami wood,apamarga wood, and asvattha (pipal) wood. [Take] branches of the above twelve kinds of trees one two-finger [hand]span in length: they should all be moist and freshly gathered, and for all homa use branches that are straight. Examine the upper and lower [ends], place them fac- 622a ing the same direction, cleanse them with scented water, turn the narrow tip outward, turn the wider lower [end] toward yourself, dip both ends in ghee, and throw them into the hearth.

“When performing the Santina and other rites, follow your own ritual in each case. [Before performing homa] first put aside some balls of food, take them, and [then] perform homa. These rules


apply in all instances. Each day when you prepare food, first put aside one portion of food, place it in front of the deity, wait until the time of homa, and take it and use it first. At times of recitation one puts both hands between both knees, and likewise at times of homa you should also [sit] like this.

“Take some agallochum four fingers long and as thick as your forefinger, dip it in storax, and do homa one hundred and eight [times]: this rite, profound and wondrous, will increase the majesty of your mantras. When you perform this, it is suitable for all [three] families. Alternatively, use bdellium mixed with ghee and do homa, again one hundred and eight [times]. Or sometimes simply use sarjarasa and perform homa, performing it one hundred and eight times. [These rites] are all able to increase the potency of mantras.

“When performing homa in order to accomplish mantra rites, first invite the lord of the family deities, then invite your own deity, and then perform homa as prescribed. When performing homa in order to accomplish mantra rites, first use the mantra of the family mother to protect your deity and then yourself, and then perforin homa as prescribed. When performing homa in order to accomplish mantra rites, you should recite the family heart-mantra when the homa is finished in order to increase the power of your mantras. Whenever you perform homa in order to accomplish mantra rites, at the start you must always use the large ladle for pouring the oblations [onto the fire], and when you wish to finish also use the large ladle, filling and pouring three times; in between you should use the small ladle. When you are about to finish performing homa in order to accomplish mantra rites, use the family heart-mantra to mantuary the aroha and offer it.

“Just as the procedures for homa are explained in the mandala rites, so should you similarly invite [the deities] and perform homa. First perform the abhicaruka rite, next perform the paustika rite, and then perform the Santina rite.

“After the homa is finished, use your deity’s mantra to empower some purified water [cupped in your hand] and sprinkle it over the hearth by circling your hand: do this three times. When the homa is completely finished, again invoke Agni so that he may receive the remaining offerings, return and dismiss him as prescribed, and supplicate him as in the rites of invocation. Remove the word 'de­scend !* (ehi: ‘come hither!,)[in the invocatory mantra] and substi­tute the word ‘return!,(agaccha). Mix all the leftover grain, ghee, honey, curds, and so forth together, use the earlier mantra for sacrificing to Agni (No. 57) to mantuary [this mixture] three times, and perform homa. Then examine the number of syllables in your mantra and recite it [the appropriate number of times (cf. Chapter 18)]. Then do worship, protect your deity, protect yourself, and dis­miss [the deities] as prescribed.”


Preparing the Appurtenances for Recitation

“Next,I shall explain in detail the appurtenances for success. In order to accomplish mantra [rites], you should first prepare assorted articles and then you should perform the rites of the preliminary service, and if you have already done the preliminary service, you should then recite [mantras].

“[The requisite articles are] namely: assorted unguents and in­censes—the five kinds of heartwood] aromatics are agallochum, [white] sandalwood, red sandalwood, the aromatic sarala, and deo­dar, and the seven resinous aromatics are the aromatic gandharasa, the aromatic sarjarasa, bdellium, storax, frankincense, the aromatic 爸allaki, and the aromatic srivestaka; also white mustard seeds, poi­son, salt,[black] mustard seeds, sesamum oil, cow,s ghee, flasks, and copper bowls; the five grains, namely, barley, wheat, rice, pulse, and sesamum; the five precious objects, namely, gold, silver, pearl, conch shell, and red gem (= ruby?); the five drugs, namely, the drug kantakarl, the drug brhatl, the drug saha, the drug sahadevd,and the drug svetagirikar[ni]ka; a five-colored cord, namely, [in the col­ors] blue, yellow, red, white, and black—a cord that has been twisted together by a young girl; a vajra-pestle, lampwicks, lampbowls, clay bowls, five kinds of coloring, stakes of khadira wood, branches for fuel sticks, margosa-wood bowls, a large ladle and a small ladle, cow bezoar, wootz steel, red sandalwood, a cord for preserving pu­rity, clean bathing robes, the skin of a black deer, priyarigu flowers, parched rice, wooden shoes, mufija (munj) grass, great cogon grass, satapuspa—this corresponds to fennel—a basket for gathering flowers, things necessary for food [offerings] such as ghee, honey, granular sugar, and barley sugar, and a rosary.

“The various articles described above are to be all prepared in


advance, and then you should perform the preliminary service and recite extensively.”


The Characteristics of Articles for Effectuation

“Next, I shall now explain the articles for effectuation, articles by means of which ma.ntrsi-siddhi [is obtained]. They are, namely, the cintdmani, auspicious flask, shower of jewels, hidden treasure, wheel, realgar,93 and sword. These seven articles are the best among the best: they can bring about the accomplishment of various siddhis, increase merit and virtue, and even [enable one to] consummate the fruit of [becoming] a Dharma-king, not to mention other worldly objectives. The Buddha Family, Lotus Family, and Vajra Family— the mantras of these three families are all endowed with such ex­cellent accomplishments. If you take any one of them, uphold it, and obtain all five [supernatural] faculties, this is deemed a higher siddhi. I shall now describe the above-mentioned seven articles in more detail.

“[If you wish to accomplish a rite for the cintdmani,] make a gold stand one cubit long (= high?), or else use silver to make it. Carefully decorate it and place a mani-gem [on top of it]. For the mani use red glass that shines purely and has no dark marks or [use] a fine crystal, placing it on top of the stand. Those who would effectuate this jewel should recite at night. Next, a drawing of the stand is given (drawing given in Taisho Edition but omitted here).

“If you wish to accomplish a rite for the auspicious flask, deco­rate the flask as explained in Chapter [22] ‘Rites for Receiving Man­tras’ without getting it wet and place it on a bannered stand. Next, a drawing of the flask is given—the drawing follows the methods for [drawing] insignia (drawing not given in Taisho Edition).

“If you wish to accomplish a rite for a shower of jewels, once ritual efficacy has been accomplished, simply with a sincere mind you will be able to cause gold, silver, and various assorted jewels to
shower down within an area of five yojanas (1 yojana = approx. 9 miles).

“If you wish to accomplish a rite for hidden treasure, once ritual efficacy has been accomplished, simply with a sincere mind hidden treasure will come forth wherever you direct your thoughts. Pure gold will fill the treasure vault, and even if you give it for the relief of the poor and spend it in various ways, the vault will be inex­haustible.

“If you wish to accomplish a rite for the wheel-sage, make a wheel of wootz steel, round and one two-finger [hand]span in size; the wheel should have six spokes and the outer rim be narrow and sharp. If you follow the rite in this manner, you will quickly obtain siddhi.

“If you wish to accomplish a rite for realgar, first take some good bright realgar, like the sun when it first rises, its light a hazy red, or like the hazy glow of molten gold when one refines gold and it turns to liquid. For realgar you should take good [realgar] like this.

“If you wish to accomplish a rite for the sword, first take a sword of wootz [steel], two cubits in length and uniformly four fingers wide [as measured] with the little finger; it should have no blemishes and its color should be dark blue like the feathers of the casa (bluejay) bird.

“If you wish to accomplish a Buddha-crown [Family] rite, make [an insignia of ] a Buddha-crown with gold just as when drawing an insignia and place it on a bannered stand, using sphatika (crystal) for the [stand's] support.

“If you wish to accomplish a Lotus [Family] rite, first make a lotus flower with gold, making the flower eight-petaled and one two- finger handspan in size. Alternatively, use silver to make it, or make it with copper, or make it with white sandalwood.

“If you wish to accomplish a Vajra [Family rite], first make a vajra with wootz steel, sixteen fingers long, and make it three pronged at both ends. Alternatively, make it with red sandalwood


or make it with the three metals—the three metals are, namely, gold, silver, and copper.

“If you wish to accomplish a rite for orpiment, first take some orpiment like gold leaf in color and reduce a lump of it to pieces; again, [take some that] has a fiery radiance. Orpiment such as this is able to accomplish higher deeds.

“If you wish to accomplish a rite for cow bezoar, take some cow bezoar from a yellow cow.

“If you wish to accomplish a rite for the druggairika (red chalk), first take some of this drug—that like the elecampane in color is good.

“If you wish to accomplish [a rite for] the drug srota-afijana (= sroto,fijana: ‘stream’ collyrium), that like the droppings of earth­worms is good.

“If you wish to accomplish [a rite for] cotton cloth, take some [cotton cloth] that is delicate and soft, remove the hairs, and dye it with saffron.

“If you wish to accomplish [a rite for] the protective cord, take some cotton thread that is very thin, twist three [threads] together, and then twist three [of these strands] together—they should all be twisted toward the right. Alternatively, twist together gold thread.

“If you wish to accomplish a rite for the flower garland, take some jati flowers and make a garland with thread twisted by a young girl.

“If you wish to accomplish a rite for cow-dung ashes, take some dried cow dung from an [a\ranya, burn it so that it turns into white ashes, mix it with camphor, and use it.

“If you wish to accomplish a rite for wooden shoes, take some srlparru wood, make some wooden shoes, and place a cover on top.

“If you wish to accomplish a rite for the parasol, you should make the covering with the tail [feathers] of peacocks and make the shaft with fresh, straight bamboo.

“If you wish to accomplish [rites for] the bow, arrow, spear, lance, single-pronged stave, and other weapons, you should make each in the same way as that used by people in the world at large.

“If you wish to accomplish [rites for] worldly articles such as saddled horses, carriages, cows, sheep, all birds and animals, and any other articles, you should make them in accordance with what people in general all deem to be best or as is pleasing to the mind or on the basis of your own ritual.

“If you wish to accomplish [a rite for] the vetala, you should take [the corpse of] someone who was born into a family of social rank, was in the prime of life, had no illness, died suddenly, has no scars on his body, and [whose body] has not yet swollen or decom­posed and is possessed of all its organs—take a corpse such as this and perform [the rites of] accomplishment: according to your ac­tions, [you will achieve] higher ,middling, or lower accomplishments. The article to be taken [for this rite] being thus and your mind without fear, you should perform this rite.”


Taking [Possession of] Articles for Effectuation

“Next, I shall now explain the methods for taking [possession of] articles [for effectuation]. Take the article during the morning on the eighth day, fourteenth day, or fifteenth day of the dark and bright two [half-]months, at the time of a solar or lunar eclipse, or at the time of an earthquake. You should take the articles after having obtained indications [to do so] at times of recitation, or else take the articles after having bathed and purified yourself, fasted and observed abstinence, and sought a favorable indication. [Or] if the required articles mentioned are in a certain locality, take the articles by purchasing them with money without [necessarily] pay­ing the [full] price [but paying according to your means]. Or if at certain times you become aware of increased potency, an endur­ance of hunger and cold, and various unusual signs, then take the articles at such times. As for the articles of which you take posses­sion, take what is very good, each according to its inherent higher, middling, or lower grade. After you have acquired them as pre­scribed, you should increase your endeavors and perform the rites of effectuation


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Cleansing Articles [for Effectuation]

“Next, I shall now explain the methods of cleansing articles [for effectuation] and purifying them by sprinkling. First wash them with the five pure [cow products]; as for those that should not be washed, [just] sprinkle them with the five pure [cow products].

“Examine the amount of realgar, [make the amount of] the five pure [cow products] the same, and mix them with the pow­dered [realgar]. Mix orpiment94 with milk; make powdered cinna­bar and mix it with cow’s urine; make powdered cow bezoar and mix it with ghee; and mix powdered colors with milk. When pre­paring the drug anjana (collyrium), simply make it into powder. For articles such as the sword and the wheel, use cow-dung water to wash them. As for other [articles] mentioned, wash them with cow’s urine.

“With articles that should be washed, first wash them with cow’s urine mixed with sesamum water, and after you have finished, wash them with scented water. With other articles for which the proclaimed practice in the world at large is to wash them with water, you should wash them accordingly, or you may wash them with scented water. Then use the mantra ‘[accomplisher of] all deeds’ to mantuary some water and sprinkle [it over the articles] to purify them. Next, use the family heart- mantra to mantuary some water and sprinkle [it over the articles] to purify them. Next, use the mantra of the family mother to mantuary some water and sprinkle [it over the articles] to purify them. As for those articles that should be only washed, first [wash them] with the five pure [cow products], then with sesamum wa­ter, and then use scented water. For all things that are to be cleansed it should be [done] in this manner•”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Measurements and Quantities of Articles [for Effectuation]

“Next, I shall explain in detail the measurements of articles for effectuation. Articles for effectuation are, namely, accoutrements of bodily adornment, weapons, and various garments. You should perform [rites of] effectuation with the measurements and quanti­ties [of these articles] normally used in the world at large.

“Moreover, if you wish to accomplish a rite for realgar, take five ounces95 of [realgar] powder for the highest rite, three ounces for a middling rite, and one ounce for a lower rite. For accomplishing [a rite for] cow bezoar, [take] one ounce for a higher [rite], half an ounce for a middling [rite], and one hundredth of an ounce for a lower rite. For accomplishing [a rite for] orpiment, [take] two ounces for a higher rite, one ounce for a middling rite, and half an ounce for a lower rite. If you wish to accomplish [a rite for] afijana, take three hundredths of an ounce for a higher [rite], two hundredths of an ounce for a middling [rite], and one hundredth of an ounce for a lower [rite]. For accomplishing [a rite for] ghee, [take] seven ounces for a higher [rite], five ounces for a middling [rite], and three ounces for a lower [rite]. For accomplishing [a rite for] ashes, [take] five ounces for a higher [rite], three ounces for a middling [rite], and two ounces for a lower [rite]. If you wish to accomplish [a rite for] saffron, the measurements are like those for realgar. In the antar[dhana] rites various pilular [drugs] are described, and if you wish to effectuate these, as for their quantity, you should [make] twenty-one pills for a higher [rite], fourteen for a middling [rite], and seven pills for a lower [ rite].

“If the measurements of the articles [for effectuation pre­scribed] in your own ritual are insufficient, you should increase the quantity. Otherwise follow the overall measurements, or comply


with your own ritual, or else you may also follow the measure­ments and quantities prized by the world at large. You should observe the efficacy of your recitation and observe the amounts  [used by] your associates, and you should make full preparations [accordingly]. You may [also] be successful by complying with the amount [given] in an indication granted as a special favor by your deity. There are higher, middling, and lower [grades] in rites for siddhi, and the quantities and measurements of articles [for effectuation] are also like this [in that they differ according to the grade of the rite being performed].,,

Rites in the Great Consecration Mandala for Eliminating All Obstructions

“Next, I shall explain in detail the secret and wondrous rites for effectuating articles for effectuation whereby siddhi is quickly achieved.

“If you wish to commence a rite of effectuation, you should first prepare the accoutrements for siddhi, and then you should increase the majesty of your deity’s mantra by means of the homa rite and also consecrate yourself. If you wish to consecrate [yourself], con­struct a mandala, worship as prescribed, and after you have per­formed [self-]consecration, then commence performing the rite of effectuation.

“Next,I shall explain the Great Mandala of Consecration by which one is able to achieve success in all deeds. The rites for purifying the ground and so forth should all be [done] in the man­ner of the Vidyaraja Mandala described earlier.96 The mandala is square with four corners, and install four entrances. Its size is eight cubits or seven cubits or five cubits [along each side], and open only the west entrance. Clearly demarcate the boundary paths [surrounding each of the three concentric enclosures con­stituting the man4dla], using the five colors to draw them: [make the path around the central raised area] like the [central] raised area in width, halve [the width of the path around] the next outer [enclosure], and do the same for [the path around] the next outer [enclosure]. Four cubits outside the west side construct another mandala [for performing the actual consecration rites],its size five cubits or four or three [cubits along each side], and open only the east entrance. Or else make the consecration site like the basic Great Mandala but half the size. The lie of the land in any mandala


should always slope down toward the north entrance: this is said to be auspicious; it is said to be best if the lie of the land in the mandala slopes down toward the north. Draw [the lines of the mandala] us­ing one color, and outside the [outer] four corners make [a circle of] three-pronged vajras. Within the central raised area draw an eight- petaled lotus flower as prescribed—all mandalas should also be like this. Around the outside of the lotus-flower petals draw the won­drous insignia of auspiciousness. In the four entrances draw vajras, and place auspicious flasks in the [four] corners. Do the same also in the outside consecration mandala.

whenever you wish to consecrate [someone], there are four places in the corners of the encompassing boundary [of the mandala] where a flask must be placed. [Additionally] in accor­dance with your regular mantra or vidya draw the insignia of your own deity in the [central] raised area and place a [fifth] flask [on top]. Draw the insignia of your chief deity in accordance with the family [to which] your mantra [belongs], namely, a Buddha-crown, lotus flower, or vajra. You should realize that this rite is most secret. If you do not know the name of your mantra or if it is not connected to any [particular] family, you should place a flask called ‘accomplisher of all deeds’ or place a flask for ‘the accomplishment of objectives, or place a flask called ‘mantras,[on white mustard seeds without drawing any insignia].

“Next, outside [the central raised area] on the east side draw the insignia of a Buddha-crown [representing the Buddha Fam­ily] with the insignia of the family mother to the right and 七he insignia of the family heart[-mantra] to the left; then the insignia of a sakti (lance [= Tathagatasakti]) to the right, then the insig­nia of a tusk {damstra [= Tathagatadamstra]) to the left,then Ananfda] to the right, then Subhuti to the left, and install the insignia of sundry mantras and vidyas to the left and right as far 624a as both corners. Next, on the north side draw the insignia of the Bodhisattva Avalokitesvara [representing the Lotus Family] with the insignia of the family mother to the right and the insignia of the family heart[-mantra] to the left; then the insignia of Laksmi

 

 

to the right, then the insignia of Tara to the left, then the insignia of the Bodhisattva Siddhartha (He Who Has Accomplished His Objective) to the right, then the insignia of the Bodhisattva Maha- sthamaprSpta to the left, and install the insignia of sundry man­tras and vidyas to the left and right as far as both corners. Next, on the south side draw the insignia of Vajra[pani representing the Vajra Family] with the insignia of the family mother to the right and the insignia of the family heart[-mantra] to the left; then the insignia of Vajramuti (Adamantine Fist) to the right, then the insignia of Kulisasani (Vajra-Devourer) to the left, then the insig­nia of a vajra to the right, then the insignia of Vajradanda (Ada­mantine Staff) to the left, and install the insignia of sundry mantras and vidyas to the left and right as far as both corners. Next, to the south of the entrance on the west side draw the insignia of Brahmaraja (King Brahma) and Brahmasrividya (Auspicious Spell of Brahma) along with their retainers as far as the south corner, and to the north of the entrance draw the insignia of the god [Ru]dra and the insignia of his consort along with their retainers as far as the north corner. Next, in the third mandala (i.e., the third of the three concentric enclosures constituting the mandala)draw the [tutelary] gods of the eight directions, each together with his re­tainers, and fill their positions [with deities]. Outside the entrance to the second mandala (i.e., the second of the three concentric en­closures constituting the mandala ^ where the deities listed above are ranged), draw the naga king Nanda to the right and draw the ndga king Upananda to the left. Outside the entrance to the third mandala draw the naga king Sunda to the right and the naga king Upasunda [to the left]. Outside the mandala draw the insignia of Amrtakundalin (Ambrosia Flask).

“After having performed the mandala rites as before and hav­ing worshiped, you should next perform homa for the three kinds of deeds as prescribed. In order to dispel vinayakas, you should per­form abhicaru[ka] deeds; for your own benefit you should perform paustika deeds; and in order to quell calamities, you should per­form Santina deeds. You should perform abhicaruka deeds with the


mantra 'accomplisher of all deeds, of the corresponding family, or else use the mantra of Amrtakundalin, which is suitable for using with [all] three families; you should perform paustika deeds with the heart-vidya of the corresponding family; and you should per­form Santina deeds with the vidya of the mother of the correspond­ing family. Perform the three kinds of homa for the holy ones and gods who have assembled in the mandala, using their respective mantras, or perform [homa] with the mantra 'accomplisher of all deeds., Construct the homa site to the south of the entrance on the west side of the mandala. As in the [standard] homa rite, offer ghee and other things one hundred times each, using the mantras for the three deeds, or else increase the number [of times]. In order to increase the majesty of the mantras, you should perform the three kinds of homa in this manner. Then worship the mantra [deities] of the three families seven times each; for the lords of the three fami­lies you should increase the number [of times]. Alternatively, sim­ply worship the three families one hundred times each, and if you cannot manage this, seven times or three times will also suffice.

“Install your mantra-lord in front of [the lord of] the family 624b deities inside the [central] raised mandala. Outside the mandala on the east side place in addition the Mother Hariti, on the south side install Sulinl, on the west side install Ekajata, on the north side install Kutagiri[ka], and make offerings to them in accordance with their likes.

“After having worshiped the mantra [deities] as prescribed and having done homa, recite a mantra as appropriate for each of the flasks previously placed [in different parts of the mandala], thereby empowering them. For the flask placed in front of your deity again use his mantra to empower it; for the flask inside the [central] raised area you should use the vidyaraja^s mantra to effect empowerment; for the flask installed for Kundalin by the entrance you must also use his mantra to empower it; for the flasks installed in both cor­ners on the east side of the [central] raised mandala, use the family heart-mantra for that in the northeast corner and use the mantra of the family mother for that in the southeast corner; for that in the

northwest corner use the mantra ‘accomplisher of all [deeds],; and for that in the southwest corner use any mantra.

“After having empowered the above flasks in this manner and having worshiped them, you should then walk around [the mandala] in a clockwise direction. As in the rites of consecration explained earlier,98 here too likewise place [in the flasks signs of] auspicious­ness, namely, grain seeds, medicinal herbs, flowers and fruits, twigs and leaves of fragrant trees, garlands of flowers, and jewels—place these in the flasks and use new colored silk to tie around their necks.

“Consecration rites should all be [done] like this. That is, have your associate anoint the crown [of the head] of the practitioner [to be consecrated]—the associate must have recited [mantras] and be pure as prescribed. Alternatively, ask your Acarya to give the con­secrations. In order to dispel obstructors, first use the flask of Kundalin, using it for consecration. For the fourth [consecration] you should use [the flask of the deity presiding over] your regular mantra, using it for consecration, and use as you please two other flasks [for the second and third consecrations].99 When this is finished, you should make use of cow bezoar, unguents, incense, mustard seeds, a cord, bracelets, and garments. When you have finished the consecrations as prescribed, you should again perform homa in order to quell obstructions, and when this has been com­pleted, then dismiss [the deities].

“Alternatively, make a small mandala of only one color in a flat and clean place, making it perfectly square and two cubits in size. Install the great insignia of the three families [on three sides] and the insignia of a [three-pronged] spear on the west side, and install pure flasks as before. [Then perform] the consecration as prescribed, whereupon you will be free of all obstructions, your deity will re­joice, and it will not be long before you are quickly successful—this is secret and the supreme siddhi•”


Irradiating Articles [for Effectuation]

“Next,after having finished the consecration as prescribed, you should perform homa for twenty-one days or seven days or for one month or as [long as] is appropriate for that [particular] accom­plishment or [as long as] is explained in your own ritual. Three times daily, using ghee, honey, and curds mixed with sesamum, you should perform homa; alternatively, following your own ritual, you may either offer milk gruel or use boiled rice mixed with curds. Cense the article to be effectuated three times daily with incense, sprinkle it with scented water, and empower it with the mantra while looking at the article with your eyes. [Then] put an auspi­cious [cogon grass] ring on your finger, lift the article up, and sprinkle cow bezoar and water or white mustard seeds over it. On days of seasonal junctures increase the offerings and offer the article up. If it is to be effectuated during a bright [half-]month, select the fifteenth day, and if it is to be effectuated during a dark [half-]month, select the fourteenth day; In this manner irradiate the article,100 always using the mantra of the family mother. Then further in­crease the aromatics, flower garlands, and other things and offer them. Rub your hands with unguent, put a cogon grass ring [around your forearm], hold the article to be effectuated, and recite all night—during [each of] the three watches of the night recite one hundred and eight times. In this manner irradiate the article for effectuation. From start to finish it should all be [done] like this, and if you completely adhere to this rite, you will quickly gain suc­cess. The mantra of the Buddha Family for irradiation is:

Om teje tejasvini siddhe sadhaya hum phat. (Om, O splendor!

splendorous one! accomplished one! cause success! hum phat!)

[58]101

The mantra of the Lotus Family for irradiation is:

Om dipya dipya dipaya mahasriye svdhd,. (Om, shine, shine!

cause to shine! for great auspiciousness! svaha!) [59]102

The mantra of the Vajra Family for irradiation is:

Om jvala jvalaya bandhu[ri] svaha. (Om, blaze! cause to blaze!

0 rounded one [?]! svaha!) [60]103

“In the rites of the three families always use red karavira flowers, mantrafying them with [one of] the [above] mantras and scatter­ing them over the article [to be effectuated]; alternatively, use malati flowers or white mustard seeds. At the start, at the end, and in between you should always sprinkle the article in this manner. Or if there is an indication and you see an unusual sign, also scatter [flowers, etc.] in this manner. When you undertake to effectuate [an article], also scatter [flowers, etc.] in this manner, and you will achieve irradiation. If you wish to effectuate articles such as ghee, mantuary some scented water and use it to sprinkle over the ar­ticle, whereupon you will achieve irradiation. By such methods ir­radiate the article, and even if you are not [immediately] successful, you should not discontinue.

“Alternatively, construct a mandala and thereby effect irradia­tion. Purify the ground as before and use the five kinds of colors to construct the mandala, four cubits in size and with one entrance open. On the east side of the inner enclosure first place the insignia of a disc, in the northeast corner place the insignia of an alms bowl, and in the southeast corner place the insignia of a kasa[ya] (monk’s robes). Next, on the north side place the insignia of a lotus flower, in the northwest corner place the insignia of a danda (staff) stick, 625a and in the northeast corner place the insignia of a kundi[kd\ (pitcher) flask. Next, on the south side place the insignia of a vajra, in the southeast corner place the insignia of agada (club) stick, and in the southwest corner place the insignia of a kalasa (pitcher) flask. Next, on the west side place the insignia ofVajrankusa (Adamantine Hook) and Vajramusti, in the southwest corner place the insignia of Kilikila, and in the northwest corner place the insignia of Sumbha.


Then to the right of the disc on the east side place the insignia of the family mother Buddhalocana; next, to the right of the insignia of the lotus flower on the north side place the insignia of the family mother PandaravSsini; next, to the right of the insignia of the vajra on the south side place the insignia of the family mother MamakL Next, outside the entrance to the mandala place, as described ear­lier [in Chapter 31], place the insignia of Kundalin, who is able to crush all hindrances, and worship him as before. Then on the north side place the insignia of Sadbhuja (Six-Armed One), the insignia of Hayagriva (Horse-Headed One), the insignia of Tara, the insig­nia of Candra, and all the retainers in that family (i.e., the Lotus Family)—install them one after another, and their figures should all be white. Then on the east side place the insignia of Tathagata- sakti, the insignia of TejorSsi, the insignia of the Vidyaraja Aparajita, and the insignia of his consort Aparajita. Then on the south side place one after another all the retainers within that family (i.e., the Vajra Family), and on the west side install the insignia of the three families as you please. Next, in the outer enclosure place Kubera and the other great gods of the eight directions, and in the empty places place at will the lords of the mantras 'accomplisher of all deeds, and so forth of the three families. Next, in the central raised area place the insignia of your family lord and, following the explanation in your own ritual, place the article to be effectuated inside [the central raised area], placing it on top of the insignia of the family lord in the central raised area. To the east of the article place the insignia of the mantra [deity], and to the west of the article place the homa hearth—the reciter then sits to the west [of the hearth].

“Invoke each [deity] with his own mantra as prescribed and worship them one after another as explained earlier [in Chapter 18]. Once you have finished worshiping them, do homa with the vidyas of the three family mothers one after another and irradiate the article. Then do homa with your own mantra to effect irradia­tion一among the rites of irradiation homa is the best. Whenever you first do homa, first mantuary some scented water with the vidya


Of  the family mother and sprinkle it over the article to purify it, and when the homa is finished, again sprinkle it in the same man­ner. Either use the heart-vidya of Mamaki or use the mantra of the Four-Syllable Vidyaraja—these are suitable for using in [all] three families—and do homa to effect irradiation.104

“In accordance with the mantra that you use, when you per­form homa first recite the mantra for a while, next recite phrases of supplication, then recite the mantra for the middle period, then recite phrases of supplication, then again recite the mantra, and once again add phrases of supplication. In this manner insert phrases of supplication in three places in [the recitation of] mantras—[af­ter] the initial, middle, and final parts—and lastly add the words 625b 'hum phat svaha.' [Phrases of supplication are,] namely, ‘jvala’ <emit light>,'jvalaya' <cause to emit light>, ‘siddhi,<success>, ‘sadhaya,ccause success〉,‘dipya,<shine>, ‘dlpaya,[<cause to shine>], 6p[r^ataptdnd,m:> <[of/for] those who are shining>, ‘teja, <gloss>, ‘tejaya*〈cause to gloss>, ^ardhaya〈cause to increase〉, 6ma vilamba <do not delay>, ^visa9 <enter>, ‘raksa,<protect>, 'sainnidhim〈cause auspiciousness to be present〉,‘guru,<best>,105 and 'hum phat svaha'—with phrases of supplication such as these irradiate the article. There is also no harm in repeating various [phrases of supplication] before, after, and during [the recitation of the mantra].

“After the homa is finished, you should next mantuary some white karavira flowers and scatter them over the article to effect irradiation. Alternatively, mantuary red karavira flowers or use white mustard seeds or use sumana flowers to effect irradiation. First rub your hands with unguent and hold the article [in your hands]; next mantuary some flowers and scatter them [over the ar­ticle], then scatter white mustard seeds [over the article], then burn incense and cense it, and then mantuary some scented water and sprinkle [it over the article]—you should know this procedure. Dur­ing the three watches of the night—first, middle, and last— mantuary some scented water with the mantra of your chief deity, metrifying it and sprinkling [it over the article], and when you

have finished sprinkling while reciting your own mantra, do homa and recitation as before until sunrise.

“If you completely adhere to this rite, you will quickly gain suc­cess. If you irradiate articles [for effectuation] and yourself in this manner, you will definitely quickly gain success. Even if the article is small, you will still obtain great efficacy, and if you completely adhere to this rite, the article will increase and become purified. For this reason you should perform the rite of irradiation. This is called the secret rite of all accomplishments. On days of seasonal junctures you should perform this rite of irradiation, and on other days effect irradiation at any time. When you have completed the [requisite] number of recitations [for the preliminary service] and wish to perform rites of accomplishment, you should first perform in full the rite of irradiation on the first night, and then you will be successful

The Susiddhikara Sutra, Fascicle Two.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Fascicle Three

Chapter Thirty-Three Differentiating the Times for Siddhi

“Next, I shall now clarify the periods auspicious for success as they have been explained. Knowing these, the practitioner seeks siddhi.

“The [auspicious] periods are the eighth month, twelfth month, first month, second month, and fourth month [of the lunisolar cal­endar]: on the fifteenth day of the bright [half-month] of these five months you should perform [rites for] higher accomplishments. During the fourth month there are invariably difficulties caused by rain, during the second month there are difficulties caused by wind, and during the first month there are various [other] difficulties; it is only during the twelfth month that there are no difficulties, and during the eighth month there are difficulties caused by thunder, hail, and lightning. The difficulties described above are all signs of success. During these five months seek to perform only [rites for higher] accomplishments, and you should also perform Santina deeds. Then on the fifteenth day of the dark [half-month] of these five months you should perforin rites for both middling and lower accomplishments, and you should also perform both paustika deeds and abhicaruka deeds.

“At the time of a lunar eclipse effectuate the very best articles, while the time of a solar eclipse is suitable for articles for higher, middling, and lower accomplishments. On the fifteenth106 day or the seventh or the first or the thirteenth day or the third day of a [half-]month you should perform [rites of] accomplishment and all deeds. If you [wish to] perform [rites for] the highest accomplishments, you should select the times of the best lunar mansions and planets; [the times of] rites for middling and lower [accomplishments] should
be known by analogy with this. Moreover, among the lunar man­sions Devil’s Mansion (Pusya) is the best, but if you are performing [rites for] fierce accomplishments, then have recourse to times of fierce lunar mansions and planets. Alternatively, complying with [times suitable for] rites for the three kinds of deeds, perform what is to be accomplished also in accordance with the three deeds, or else follow the explanation in your own ritual, or rely on instruc­tions from your own deity. Moreover, during the period from the first day to the fifteenth day of the twelfth month107 you should perform all [rites of] accomplishment and [all] deeds. Alternatively, selecting a day specified by your deity or the thirteenth day of the dark or bright [half-months] of the various months,you will also gain success.

“The seventh month and eighth month correspond to the latter part of the rainy season, and at this time you should perform Santina rites. The ninth month and tenth month correspond to the first part of winter, and at this time you should perform paustika rites. The third month and fourth month correspond to the latter part of spring, and at this time you should perform abhicaruka rites. The first month and second month correspond to the first part of spring, and this time is suitable for all deeds. The fifth month and sixth month correspond to the first part of the rainy [season], and if you should desire success at all costs [at this time], perform [rites for] lower siddhi. Likewise, in the latter parts of spring, winter, and the rainy [season] you should also accomplish the three kinds of siddhi. Among these, nine grades are differentiated, and they are allocated [to different times] accordingly.

“The first watch of the night is the time for lower accomplish­ments, the middle watch of the night is the time for middling accomplishments, and the last watch of the night is the time for higher accomplishments. The first watch of the night is the time for performing Santina deeds, the middle watch of the night is the time for performing abhicaruka deeds, and the last watch of the night is the time for performing paustika deeds. In these three deeds nine grades are differentiated: know their times accordingly and


 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

 


Completing the Preparations for [Rites of] Accomplishment

“Next, I shall explain the elements of [rites of] accomplishment that may be lacking in your own ritual.

“If you fear that your physical strength is not up to it,you must not fast. If you wish to undertake [a rite of] accomplishment after having completed the [requisite] number of recitations, you must further [perform] recitation and homa, [make] various offerings of flowers, aromatics, and eulogies, and visualize your own deity.

“Take some cotton thread, have a young girl twist it into a cord, and following the earlier procedure [described in Chapter 7], tie seven knots. If you recite [one of] the [following] vidyas seven hundred times and tie [the cord] around your waist in the early morning (= in the evening?),then it will prevent seminal loss. The vidyas are:

Om jaye kuma[ri\ sukrabandhani svaha. (Om, O victorious maiden! you who restrain semen! svaha!) [61]

[Supplication:] Ehy ehi mama ghane ksipram avisa suvrate majjanam abhisamsritya vicareta maciram. (Come hither! come hither! enter my body quickly, O very virtuous one! and having taken refuge in my marrow, may you pervade it before long!)

Om rakarri kuru kurungini svaha. {Omy protect [me], Kurunginx! svaha!) [62]

Om kulamdhari bandha [bandha] hum phat. [63 = No. 19]

“Kumari,s vidya (No. 61) is for using with the Buddha Family, KuruhginiJs vidya (No. 62) is for using with the Lotus Family, and Mamakfs vidya (No. 63) is for using with the Vajra Family. After


the initial, middle, and final parts [of the recitation], recite the for­mula of supplication, and if there is no formula of supplication in your own ritual, you should take [that given above (i.e.,Ehy ehi..,)] and insert it. Moreover, use these three vidyas for their respective families. Tie the metrified cord [around your waist] either every day or when performing the rite of irradiation; you should [also] tie it on when constructing a mandala, at times of recitation, and at times of seasonal junctures—in all these instances you must promptly tie it on.

“Then, in order to remove torpor, you should mix some eye oint­ment [using] srota-anjana, sUksmai[la]9 camphor, pippa[li] (long pepper), Brahman cinnamon, the aromatic tagara, and natural sugar: take an equal amount of each, pound and sift them into pow­der, mix [the powder] with foam from a horse's mouth, grind it finely, and then mantuary it with [one of ] these [following] vidyds one hundred times. If, at times of [performing rites of] accomplishment, you wash your face several times and rub your eyes with [this] oint­ment, you will dispel lethargy and torpor and, should hindrances arise, you will see them all from afar. The vidya for the Buddha Family is:

Om jvala locani svaha. {Om, blaze! O seeing one! suahd!) [64]

The vidya for the Lotus Family is:

Om vilokini svaha. {Om, O observing one! svaha!) [65]

The vidya for the Vajra Family is:

Om bandhuri dipte svaha. (Om, O rounded one [?]! shining one! svaha!) [66]

Use these vidyas of the three families in all instances.

“If there is a reciter who is now on the point of success but has tired of recitation, he should mix some white sandalwood unguent with water, mantuary it seven times with the family heart-vidya, and drink three hands coops.


“When wanting [to perform rites of] accomplishment, first sprinkle your body with water, and [then] you should apprehend a favorable sign, whereupon you may perform [rites of] accomplish­ment. The favorable signs are, namely, a sankha (conch), a wheel, a hook, a fish, a dextrorse mark (svastika), a white lotus flower, a banner, a svastika mark, a full flask, a wanmark (srivatsa), or a flower garland, or seeing a righteous woman with jewelry adorning her body, or seeing a pregnant woman or someone holding up clothing, or seeing a joyful young girl, or see­ing a Brahman of pure conduct wearing new white robes, or seeing a carriage, an elephant, a horse, or roots, drugs,  and fruits, or see­ing an unusual event, or hearing the sound of thunder, or hearing a voice reciting the Vedas, or hearing various musical sounds like blowing a conch or blowing a horn, or hearing the sound of a pea­cock or the sounds of auspicious birds such as the falcon, partridge, goose, and parrot, or hearing the sounds of fine speech and comfort­ing advice such as 'Begin!,,‘Happiness!,,and ‘Success!,,words pleas­ing to the mind, or seeing propitious clouds, a flash of lightning, a gentle breeze, drizzle, or flowers raining down from the heavens, or there being a pleasant fragrance, or seeing a corona or rainbow.

“Among these signs, those that descend from the heavens rep­resent higher accomplishments, those that appear in the sky corre­spond to middling accomplishments, and those that appear on the ground represent lower accomplishments, and in these three [types of] signs nine grades are differentiated. Manifestations such as the above are all auspicious, and if you see something contrary to these, then you will not succeed. Once you have seen these signs, engen­der profound joy, and with such a mind you should perform [rites of] accomplishment.


Inviting Deities to Empower the [Article for] Effectuation

“Nexia shall explain the rite for invoking [deities] to effectuate [the article for effectuation]. The times, constellations, planets, and auspicious signs such as were described earlier have been exten­sively explained elsewhere in rites for constructing mandala^ and in rites of accomplishment. When unfavorable signs appear, if you do homa with cow’s ghee one hundred times using the vidya of the family mother and then perform the rite, you will also be able to accomplish siddhi.

“You should also have recourse to the mandala sites that were differentiated earlier to perform [rites of] accomplishment. In the case of higher accomplishments perform them on a mountaintop, in the case of middling accomplishments perform them beside a pond, and in the case of lower accomplishments perform them anywhere; otherwise you should perform them at sites that are compatible with the mantra. If you do not have recourse to these sites, success will be a little slow.

“If you perform all Buddhist mantras inside a caitya with sari[ra] relics, they will all be successful. The Eight Great Caityas such as [that at] the Buddha, s birthplace are the very best among [sites for gaining] success. Moreover, at the site of [the Buddha’s] enlighten­ment (bodhimanda) there are no hindrances whatsoever, and it is well suited to success; even the king of demons is unable to cause any hindrance there, let alone other kinds [of beings]. Therefore, all mantras will certainly be successful [there].

“Whenever it is a case of fierce accomplishments, perform them in a cemetery; otherwise you should perform [rites for fierce] ac­complishments in an empty house or in a shrine occupied only by a single deity or at the foot of a solitary tree or beside a river. If you


wish to accomplish [the rites of] female yaksas,  perform them in a grove; if you wish to accomplish the rites of naga kings, perforin them beside a spring; if you wish to accomplish rites for wealth, perform them on top of a building; if you wish to accomplish the rites of [divine] messengers, perform them at places where people congregate; and if you wish to accomplish rites for entering holes, perform them inside a cave. These are the sites for success, secret and differentiated.

“After having selected and decided on the site, you should first fast. [Then] you should purify the site in accordance with the rite for purifying the site of a mandala or in accordance with the rites for a recitation chamber, for if the site is clean, you will quickly obtain miraculous efficacy. First, with the mantra ‘accomplisher of all deeds’ or using KundalinJs mantra, mantuary some white mus­tard seeds and other things and scatter them over the ground to ward off hindrances. Using khadira wood, make four stakes, one two-finger [handspan] in size; sharpen one end like a single-pronged [yajm-Jpestle, rub the stakes over with red sandalwood unguent, and then tie a dark red string around them. Using the uajra-stake seal, hold them with clenched fist, mantuary them with this mantra [for the vajra-stake (No. 35/41)] one hundred times, and drive them into the four corners with the tip of the stake slightly visible. Make a white banner and hang it from the top of a long bamboo pole on the east side of the mandala.

“Mantuary iron filings one hundred times with the ‘adaman­tine fence, mantra (No. 39) and make [figures of] three-pronged vajras, [their tips] all touching one another, around the mandala so as to form an adamantine fence. Then mantuary iron filings one hundred times with the 'adamantine hook-enclosure, mantra (No. 40) and again make [figures of] three-pronged vajras, each placed crosswise on top of the vajras [arranged] endways, around the mandala so as to form an adamantine hook-enclosure (i.e., canopy).

“As for the entrance to the outer mandala, protect the entrance with Kundalin, s mantra and with the insignia of a vajra; as for the entrance to the second enclosure, protect the entrance with the

Mother Hariti; and as for the entrance to the central raised enclo­sure, protect it with Aparajita. These gatekeepers can be used for [all] three families; alternatively, use one of them to protect [all] 627a three entrances. These three holy ones are able to crush all hin­drances, and there is none who is able to destroy them. They are the secret ones who protect the article for effectuation.

“In the center of the [central] raised area bury the five pre­cious objects and other things. If you are constructing a mandala at places where people congregate, you should not bury these five precious objects and other things—simply place them under the article to be effectuated. If you are constructing a mandala in a courtyard, indoors, or in a Buddha-hall, it is also the same. In the case of the above five (= four?) sites, if you simply mantuary scented water and sprinkle it [over the site], then it will be purified; it is not necessary to dig the ground. If you perform these rites in your regular recitation chamber, you will quickly gain success, but it is not at all appropriate to perform rites of accomplishment in a cav­ity, nor is it appropriate to perform them in a dilapidated house.

When you wish to construct the mandala, seven days before­hand at dusk visualize the deities with thoughts of veneration as if they were before your eyes and invoke them, saying:

‘All deities within the three families and deities in this [scrip­tural] treasury together with your retainers! Fora long time I have been doing recitation and homa and firmly maintaining moral conduct, and with this sincerity I worship you deities: I beg you seven days hence to descend to the ritual site. Taking pity on me, accept these meager offerings and with great com­passion bring me success!,

“In this manner invoke [the deities] at the [proper] time for the full seven days and then perform the rites. Every day in the evening also make separate offerings of aroha, flowers, incense, food, and eulogies to the world-protecting gods of one quarter, and it should be [done] likewise for all the [other] three quarters.

“Furthermore, rub your hands with unguent, mantuary your


 


 

hands, hold the article [to be effectuated] in them, and invite [the deities into] it. Then cense the article with burning incense and invite [the deities into it]. Then also fast, select a favorable time and day, construct an abridged mandala, and use it to invite [the deities into] the article.

“[Either use variegated powders] or use only one color to make a circular mandala. Open only one entrance [on the west side], and in the center place an eight-petaled lotus flower two cubits in size. Next, make the other outer enclosure as large or small as you like. First, in the inner enclosure place the lords of the three fami­lies, and to the north of the entrance on the west side place Mahesvara and his consort. To the right of the Buddha [on the east side] place Tejorsi and to his left place Buddhalocana; next, to the right of Avalokitesvara [on the north side] place Mahasri and to his left place Sadbhuja; next, to the right of Vajra[pani on the south side] place Mamaki and to his left place the vidyaraja's heart [-mantra]. To the south of the entrance on the west side place the krodha Kilikili and Vajrankusi. [The deities] given above are all to be installed in the inner enclosure. Next, in the outer enclo­sure place the gods of the eight directions, and also place the lords of the mantras 'accomplisher of all deeds, and so forth. In the two inner and outer enclosures you should install all the mantra-lords that you revere in your mind and other cherished [deities]. To the north of the outer entrance place Kundalin and to the south of the  entrance place AparS.jita. Invite each with his heart-mantra and worship them.

“Place a full flask on top of the lotus flower [in the cen­ter of the mandala] and place the article for effectuation on top of it. Alternatively, place a casket on top of the lotus flower and put the article inside, or place a clay vessel on top of the lotus flower and put the article inside, or put the article in a pile of flowers and place that on top of the lotus flower.

“Then, holding it in your hands, mantuary the article one thou­sand times or one hundred times. Next, mantuary some flowers and throw them over the article. Next, mix bdellium with ghee and burn


it to cense [the article]. Next, sprinkle a little scented water over the article. Next, mantuary the article with the vided of the family mother and [also] mantuary the article with the mantras of each of all the deities in the mandala. Next, do homa with cow’s ghee or using cow’s milk, or else mix ghee, honey, and sesamum and per­form homa; lastly, do homa with boiled rice mixed with curds. Homa should be done with all the things mentioned in your own ritual; take each and perform homa repeatedly with all the mantras [of the deities] in the mandala, and in each case sprinkle the article with scented water that has been metrified with a mantra. As in the rite for irradiating articles [for effectuation] explained earlier [in Chapter 32],here too similarly mantuary your eyes, look at the article with them, and recite the mantra in your mind. If you per­form the rite in this manner, the article will then become [empow­ered by the deities] invoked. For whatever articles you perform the rite of invocation, you will quickly gain success, and with all the rites of worship and sacrifice in your own ritual you should for each perform this rite of invocation in full.

“[This] mandala is both suitable for taking possession of the article [for effectuation] and also suitable for irradiating the ar­ticle. If you perform [rites of ] effectuation in it, obstructors will also not achieve their purpose. It is also suitable for purifying the article and, by means of the consecration rite,it is both suit­able for consecrating the article and also suitable for consecrat­ing oneself. This is an excellent mandala, secret and able to accomplish all deeds. If you perform these rites, it will not be long before you gain success.”


Chapter Thirty-Six Rites for Redressing Deficiencies

“I shall now explain the rites for redressing deficiencies [in your practice]. After having acquired the article [for effectuation], bathe three times daily, worship, perform homa, and hold the article in your hands three times [daily], change your robes three times [daily], and fast on days of seasonal junctures, being sure to aug­ment all the rites of worship and so forth; make obeisance, repent, rejoice [in the good of others], call upon [the Buddhas for instruc­tion], and make vows three times [daily], read the scriptures and construct a mandala three times [daily],take refuge and receive the precepts three times [daily], and protect yourself three times [daily]. If you perform the rites in this manner, you will assuredly gain success. Or if through negligence you should cause deficiencies to occur, then you should recite the vidya of the family mother twenty-one times, whereupon [the requirements for redressing the deficiencies] will be satisfied. If you are deficient in this rite, your accomplishments will also be deficient. If there is [still] any deficiency, you must further recite one hundred thousand times; then you should construct [one of] these [following] man4alas to re­dress the earlier deficiencies, and after that you should perform [the rites of] accomplishment.

“The mandala [of the Buddha Family] is square with four cor­ners, and install four entrances; demarcate the boundary paths as explained earlier [in Chapter 31]. On the east side place the Buddha, to his right place Bodhran (Buddha-Tuft [= Tathagatorna]), to his left place Buddhasakti (Buddha-Spear [= Tathagatasakti]), to the right place Buddhamaitri, to the left place Buddhalocana, to the right place Usnlacakravartin (Buddha-Crown Wheel-King), to the left place Sitatapatrosnia (White-Parasol Buddha-Crown), to the right place [the Buddha-Crown] Tejorasi (Tejorasyusnisa),


to the left place Vijayonlsa (Victorious Buddha-Crown), to the right place Abhyudgatospisa (Transcendent Buddha-Crown), to the left place Shubuta, to the right place Anan[da], in the southwest corner place an alms bowl, in the northwest corner place a monk’s staff, outside the entrance place the Mother Harltl to the right and place Aparajita to the left, and outside the mandala place the ‘accomplisher of all deeds,; in the center place a disk, on top of which you place the effectuated article, or else you place your own deity; in the outer enclosure place the gods of the eight directions, and on both sides of the [outer] entrance [on the west side] place the nudge kings Nanda and Upananda.

“Invite each [deity] with his own mantra or else invite them all together with the family worship them as prescribed, and then do homa. [To represent] the deities, either place their in­signia or place their seat [in the corresponding position in the mandala]. After having made a purificatory fire with your own mantra, do homa with ghee and honey one hundred and eight times; then do homa one hundred times with boiled rice mixed with curds and with sesamum, in each case using your own mantra. Once this is finished, again recite [the mantra] one hundred times.

“This is the secret rite for redressing faults. The things offered must all be sweet-smelling, and for the food offered use an Udara oblation together with granular sugar mixed with curds. If you per­form this rite, the deities will all be satiated and rejoice, and you will [quickly] gain success. You should construct this mandala and worship the deities not only to redress deficiencies but also every half-month or on days of seasonal junctures or every day: [the dei­ties] will all be satiated and quickly grant you success. At times when you cannot manage [to do all the above], do it to the best of your ability.

“[Next,] this [following] rite for the Lotus Family is exactly the same as the rite for the mandala of the Buddha Family described above, only you modify [the mandala] to make it circular, with its size as you please. On the east side place Avalokitesvara, to his right place the Vidyaraja Hayagriva, to his left place Visvarupa, to


the right place Trinetra (Three-Eyed One),108 to the left place Caturbhuja (Four-Armed One), to the right place Sadbhuja, to the left place Dvadasabhuja (Twelve-Armed One), to the right place Sarvasaparipuraka (Wish-Fulfilling One), also to the right place Yasovati, to the left place Mahasri, to the right place Tara, to the left place Candra, to the right of the nearby entrance (i.e., the en­trance to the central enclosure) place Sveta, and to the left place Pandarav5sini, in the center place a lotus flower,and outside the mandala place the 'accomplisher of all deeds’ of this family. This is the rite for the mandala of the Lotus Family for redressing deficiencies.

“[Next,] this [following mandala of the] Vajra Family is also like the martdala of the Buddha Family described earlier, and it must be made square, with its size as you please. On the east side place Vajradhara, to his right place the vidyaraja, to his left place Mamaki, to his right place the krodha Kundalin, to the left place Vajrankusi, to the right place [Vajra]danda, to the left place Mahabala (Great Strength), to the right place [Vajra]musti, to the left place Sumbha, to the right place Devanga, to the left place Padaniksepa, to the right place the [female] krodha Fire, to the right (= left?) of the nearby entrance place Vajrabhairavanetra (Adamantine Fearsome-Eyed One), to the right of the nearby en­trance place Vajraparajita (Adamantine Invincible One), and out­side the mandala place the ‘accomplisher of all deeds’ of this family. The other [deities in the] outer enclosure and the rites of worship are all as explained earlier. This is the rite of the Vajra Family for redressing deficiencies.

“Once you have finished worshiping in this manner, seek to ob­tain a favorable dream and [then] in the early morning bathe, don clean white robes, and make offerings of parched rice, green kuru (=kusa?) grass, and sweet-smelling white flowers to the site where the mandala has been constructed, after which you completely smear it with cow dung and then perform sampdtahoma.

“On your right-hand side place kuru grass, firewood, ghee, honey, sesamum, and boiled rice—all the things for homa are placed on


the right; on your left-hand side place the aroha vessels. Place the ladle for scooping up ghee and the ladle for scooping up [other] things [directly] in front, and then place melted ghee in front of the ladles. Using the mantra 'accomplisher of all deeds,,sprinkle these things [with scented water]. [Then] invite the chief deity of the family, install him, and worship him. [Then,] using your own mantra, in­vite your own deity with aroha and also install him. In front of you place the ghee, in front of the ghee position the fire, and between the ghee and the fire place the article for effectuation: first your­self, then the ghee, then the article, then the fire, and then your own deity and the chief deity of the family—you must know the order for placing the above fivesome. To the left of the family lord place the vidya Tejani and to the right place the ‘accomplisher of all deeds,: place them in the order [given] in the homa rite explained earlier. [Then] first spread green kuru grass, set down boiled rice mixed with curds, scatter parched rice, offer a        oblation,

and worship with sweet-smelling incense, after which you perform the act of homa as prescribed.

“Place the article to be effectuated in a vessel of gold or a ves­sel of silver, copper, stone, sankha-conch, wood, or valmlka earth. Spread leaves of the asvattha tree and place the vessel on top. Alternatively, spread leaves of lactescent trees or leaves of the arka tree or leaves of the plantain tree or lotus leaves or new clean cotton—spread whatever you have acquired. Furthermore, first spread five layers of leaves on the ground, place the article for effectuation [on top], and then cover the article with [another] five layers of leaves, or you may [use] a parasol or various clothes or [other] assorted things [to cover it]—[the covering] should be known according to the vessel in which [the article] has been placed. Then perform the Sampat rite with an undistracted mind.

“Mentally illuminate the article and sprinkle it. Take a ladle in your hand, slowly scoop up some ghee, and hold it over the article; recite your mantra, and when you reach the syllable 'sva [of svdhd], pour [the ghee] into the hearth; when you utter the syllable ‘hd,[of svaha], then touch the article [with the ladle] and return [the ladle] to the ghee vessel. In this manner go back and forth between the three points (i.e., ghee vessel, article for effectu­ation, and hearth), touching the article without interruption. This is called the Amata-homa rite’ (sampan: ‘contact,). Do it one thousand times or one hundred times or, taking into consideration the length of the mantra and the grade and importance of the accomplishment, do [this] homa twenty-one times: this is known as the general frequency limit.

“During the Sampat[-homa rite] completely moisten the ar­ticle with the ladle, making it quite smooth and glossy. When you first set down the article,first sprinkle it with water, then hold it and mantuary it, then look at it with your eyes, and then present offerings; after the homa is finished, you should do the same again. If any of the three kinds of signs of success (i.e., flames, smoke, or heat) expounded in the mandala for effectuation should appear when you perform this rite, then you must immobilize it, and you should realize that it will not be long before you gain success.

“If the article is large, place it on your right-hand side, but if it is suitable for taking in your left hand, place it on your left- hand side and do Sampat for it. If you are effectuating an ar­ticle that is a sentient being, make an image of it, touch it on the head with the ladle, and perform homa; if you are effectuating yourself, touch the crown [of your own head] with the ladle and perform homa; and if you are performing Sampat for someone else, simply call his name and perform homa. There is, more­over, a threefold distinction among articles for effectuation: (1) you simply call its name, (2) you set it apart by covering it with something, or (3) it is exposed and visible to the eye.

“For all such [articles] use ghee to perform homa, and if you cannot obtain ghee, you should use cow’s milk or ghee mixed with milk, or else use the three sweet [substances]. Alternatively, ob­serving the distinctions between [rites of] accomplishment, you should use curds; otherwise do homa using whatever is mentioned in your own [ritual], or do homa for weapons with sesamum oil. If

you are effectuating a vetala, you should use heartwood aromatics and do homa, or use storax and other resinous aromatics. Or, observing the distinctions between [different] articles and the distinctions between [rites of] accomplishment, you should take the varieties of aromatic substances that conform with the rite and perform homa. If you are effectuating dog’s flesh, then use its fat, and [do] likewise with other types of flesh. [In the case of flesh] the article for effectu­ation may also be drawn and placed in front of you.

“By means of the Sampat rite explained here or in accordance with the homa rite explained earlier, you should extensively per­form the Sampat rite, doing homa for the article [to be effectuated]. After having done so, you will quickly gain success.

“Once you have finished doing sarapatel, rinse [the article] to make it clean, after which you consecrate it as prescribed, and once 628c you have finished consecrating it, worship and safeguard it and place it in front of your deity. Further, add various [offerings of] food and worship your deity, and you should also offer sacrifice to the world- protectors of the eight directions. You must also make offerings as prescribed to the homa site, after which you bathe yourself using soap powder and dmla (tamarind) as prescribed. At midday hold the article in your hands and apply recitation to it. In addition, also prepare separately the cord [for tying around the waist] and as be­fore mantuary it as prescribed; the armlet, robes, ashes, white mus­tard seeds, and water you must [also] mantuary all individually as before. When you wish to perform [a rite of] accomplishment, you must first mantuary these articles for self-protection so as to pro­vide for later use. If you mantuary the articles for self-protection in this manner, at the time of [a rite of] accomplishment they will then all have a [miraculous] effect wherever they are used. Therefore, you should first mantuary them beforehand in prepara­tion. Flowers and other articles of offering you must also mantuary as prescribed and place them nearby.

“Next, construct a mandala as [prescribed], worship as pre­scribed, and perform [rites of] accomplishment. Using the mantra ‘accomplishes of all deeds/ mantuary a five-colored boundary rope

and tie it around the tops of the four stakes [in the four corners]. Mantuary a flask with KundalinJs mantra, place it in front of the outer entrance, and tie both ends of the rope tied [around the four stakes] somewhat loosely around the neck of the flask. Whenever you leave or enter [the mandala], raise the rope while thinking of Kundalin and pass through. You may either mantuary the rope with Kundalin^ mantra or you may take a mantra from your own ritual to mantuary it.

“In accordance with the rites for warding off hindrances ex­plained earlier, first purify the site and then perform the [follow­ing] rites. At this time offer sacrifices to the world-protecting great gods of the eight directions and their retainers outside [the mandala]. Place a vajra on top of the [above-mentioned] flask or else put twigs with fruit [in it]. Either mantuary the flask and rope with [the mantra of] the vidyaraja of the corresponding fam­ily or mantuary them with the family heart [-mantra] or with [the mantra of] the family mother, and thereby protect the site. Alter­natively, install all the pledge-insignia {mudras) of that family, each in its proper position, and thereby ward off hindrances.

“Mantuary the stakes one hundred times with the Adaman­tine stake’ mantra (No. 35/41) and make one end of the stakes into the shape of a three-pronged [vajra-]pestle or the shape of a single prong. Having done so, drive them into the four corners outside the pure [recitation] chamber or, if constructing a mandala, drive them into the [four] corners of the [outer] boundary path. This is called the ‘adamantine stake rite’ and is able to accomplish all deeds.

“For [drawing] the mandala either use dried powdered colors or use various fragrant powders or use paint, and use a brush of cow’s hairs to draw it. Draw three-pronged pestles outside the cor­ners, make figures of three-pronged pestles right around the bound­ary paths [surrounding the mandala], and use the ‘adamantine fence mantra (No. 39) to mantuary them. Then in the middle of these pestle figures along the [outer] boundary further place pestles crosswise—you should do this all around [the boundary]. This is


called the ‘adamantine hook-enclosure,,and use the ‘adamantine hook-enclosure’ mantra (No. 40) to mantuary it. Once you have done  this, there is nothing that can breach it. Therefore, the rites of ac­complishment are performed within it. In each entrance and out­side each entrance place a vajra.

“The rites of accomplishment are either performed inside the pure [recitation] chamber, or else a mandala is constructed on open ground. In size it is five cubits or seven or eight [cubits], or, taking into consideration the deed to be accomplished, make it to conform with the scale of the deed. In the entrances place a vajra, in the corners place a flask, and in front of the outer entrance place the flask ‘accomplisher of all deeds.,

“Inside on the east side place the insignia of the Dharma-wheel; to the right place Buddhalocana, and to the left place Bodhran; to the right place the insignia of a tusk (= Tathagatadamstra), and to the left place the insignia of a sakti (= Tathagatasakti); to the right place the five Buddha-Crowns, installing them one after an­other to the left and right; install all the deities in the Buddha Family as you please one after another to the left and right; and lastly place Anan[da] and Subhiiti on both sides. Next, in the nearby en­trance at the bottom (i.e., on the west side) place Aparajita. Next, on the east side of the outer enclosure place the Vidyaraja Siddhartha, on the north side place the Honored One Mahasthama- prapta, on the south side place the Honored One Manjusri (Won­drous Auspiciousness), and on the west side place the Honored One Kufijara; on the east side to the right place the god Brahma and the gods of the realm of form, and to the left place Indra and [the gods] above as far as Paranirmitavasavartin (He Who Controls the Transformations of Others) and the earth-dwelling gods [of the realm of desire]; in the southeastern quarter place Agni and the seers who form his retinue; in the southern quarter place King Yama and the pisacas putanas (class of demons), and matarah (Mothers) who form his retinue; in the southwestern quarter place the god Nairrti and the rakshasas who form his retinue; to the south of the entrance on the west side place the god Varuna and the hosts of


nagas who form his retinue, and to the north of the entrance place Prthivl (Earth Goddess]) and the asuras who form her retinue; in the northwestern quarter place Vayu (God of Wind) and the garaads who form his retinue; in the northern quarter place the heavenly king Vaisnavara (Much-Hearing One) and they aksas who form his retinue; and in the northeastern quarter place the god Isana and the kumbhandas who form his retinue. Then in one place on the east side place the heavenly son Aditya (Sun) and the planets and so forth, and in one place on the west side place the heav­enly son Candra (Moon) surrounded by the lunar mansions. In the crook on both sides of the west entrance place the naga kings Nanda and Upananda, and install the mantras and vidyas of all the messengers and their like in the Buddha Family on the four sides of the outer enclosure as you please.

“Then invoke [the above deities] as prescribed, worship them one after another, and do homa and recitation. In the very center [of the mandala] place your own deity or the article for effectuation. Here too you should perform one after another the acts of self-pro­tection and so forth just as they were explained in the mandala rites. This is the mandala of the Buddha Family for effectuating articles, and all hindrances are unable to achieve their purpose. If you perform the rites inside it, you will quickly gain success and all the deities will increase their protection.

“[Next,] construct a mandala with the five colors as before, only modify it to make it circular. In the center of the east side of the inner enclosure place the insignia of a lotus flower; to the right place the vidyas of the Seven Taras, and to the left place the Seven Sri vidyas; next, to the left and right place the Six Great Vidyarajas; to the right place Pandaravasini, and to the left place Yasovati; on both sides of the nearby entrance place the Vidyarajni Ekajata (Single Hair-Lock) and the Vidyaraja Hayagriva; in front of the outer entrance place the flask ‘accomplisher of all deeds,; in the entrances and corners place vajras, and in the center [of the mandala] place a lotus flower; in the outer enclosure place the god Brahma, Indra, Mahesvara, and the Gods of Pure Abode, as well as


the Bodhisattva Vimalagata (Untainted Conduct), the Bodhisattva Rasmimalin (Radiant Garland), the Bodhisattva Adorned One, the ndga king Ananta (Unlimited One) and the naga kings Sunda and Upasunda, the king of vidyadhara seers Sankhin together with vidyadhara seers, and the world-protectors of the various quarters as before; and install the mantras and vidyas of all classes of mes­sengers of this family (i.e., the Lotus Family) as you please—this too is just like the procedure for installing [deities] explained ear­lier. [This is the mandala of the Lotus Family for effectuating ar­ticles, and] all obstacles are unable to achieve their purpose; you should perform the rites of effectuation inside it.

“[Next,] construct [a mandala] square as before and with bound­ary paths as before. On the east side of the inner enclosure place Susiddhikara, to his right place the Vidyarajnl Kulisasana (Vajra- Devourer), and to his left place the Vidyarajnl Vajramusti; to the right place the Vidyarlja Sumbha, and to the left place the Vidyaraja Kllikili; to the right place the Honored One Vajra, and to the left place Vajradanda; to the right place Vajramudgara or [Ada­mantine] Hammer, and to the left place VajrasrAkhala; to the right place the Vidyarajnl Vajrankusi, and to the left place the Vidyarajm Mamaki; on the east side of the outer enclosure place the messen­ger Superior Wisdom, the messenger Adamantine Wisdom, Mahesvara and his consort, and the heavenly king Vaisnavara and yak^as; in front of the [outer] entrance place the flask 'accomplisher of all deeds,; and in the outer enclosure install one after another the mantras and vidyas of all the messengers of the Vajra Family, bhutas, pisacas, gandharvas, mahoragas, vidyadhara seers, and the world-protectors of the eight directions.

“Then invoke [the above deities], worship them as prescribed, do homa and recitation, and commence [the rites of] effectuation. For [invoking] the deities that you invoke, you should use the vidyaraja7s mantra or use the vidya of the family mother, and place a flask for each of all the deities that you invite into the mandala. This rite of effectuation [for the mandala of the Vajra


 

 

Family for effectuating articles] is just like all the rites of the pre­vious mandalas.

“Even if someone who performs [rites of] effectuation in these [three foregoing] mandalas has not performed all the rites of self-protection, he will still obtain siddhi, deities have their own vow: ‘If he who asks us to betake ourselves to the mandala worships with a devout mind as prescribed, we will grant him what he desires. Therefore, here you should realize that there will be no hindrances and [the deities] will invariably provide protection. If you use the family heart-mantra and [the mantra of] the family mother or use the vidyarajni [presiding over] the mantra accomplisher of all deeds’ as well as the mantras within [the family] for self-protection, using them to invoke [the deities] and protect your­self and the [ritual] site, you will quickly gain success. These are the secret rites of the three families.

“Next, I shall further explain the secret mandala common to the three families. Place vajras along the [outer] boundary path as prescribed, place the insignia of the family lord in the center, place the lord of your own mantra in front of him, or place a kalamatas as [explained] earlier, put the article [for effectuation] in a vessel or suchlike, and place it on top of the flask. On the east side of the inner enclosure place the Tathagata’s insignia, on the north side place A valenki test var a5 s insignia, on the south side place Vajra[Dhara],s insignia, and on the west side place Rudra to the right and place the heavenly king Vaisnavara to the left. Here too install [the deities] one after another just as in the Vidyaraja Mandala explained earlier.110 To the right [of the Tathagata’s in­signia on the east side] place the vidya of the family mother, and to the left place the vidya 'accomplisher of [all] deeds,; [the corre­sponding vidyas of] the two Lotus and Vajra Families are simi­larly [placed] to the left and right [of the insignia of Avalokitesvara and Vajradhara on the north and south sides respectively]. On the west side place Gauri to the right and place Laksmi to the left; in both corners on the east side place an alms bowl and a civara (monk’s

robe); in both corners on the north side place a danda-stick, and a kundi[ka]-SiaLsh.; in both corners on the south side place a vajra and a mudgara (hammer); and in both corners on the west side place a [tri]sula (trident) and a gemmed flask. In front of the outer en­trance [on the west side] set aside a separate spot and place Aparajita [there]; in front of the entrance on the east side place the Mother Hariti; in front of the entrance on the south side place Kutagirika; in front of the entrance on the north side place Ekajata; and in the outer enclosure place [various] insignia right around as you please.

“Invoke and worship [the deities] as prescribed. This is the se­cret mandala for all [three families], and the articles for which you perform [rites of] effectuation inside it will all obtain siddhi. Even [the demon] Murdhataka (Head-Goer) is unable to achieve his pur­pose here, let alone the other vindyakas. With fine unguents, flowers, lamps, and various food [offerings] recite, irradiate, and worship: here too you should do just as in the worship rites explained for recitation and for mandala^ and if you perform them inside a pure [recitation] chamber, it is the same again. You should increase four­fold the various offerings for the mandala-lord: this is a secret method. Once you have finished worshiping, you should next offer sacrifice outside as prescribed by burning lamps with ghee, their wicks fresh and clean. Everything offered to your deity must be offered up as aroha. If you perform the rites in this manner, you will quickly  obtain [miraculous] efficacy.

“Mantuary some white mustard seeds with the vidyaraja's man­tra, or else use the mantra ‘accomplisher of all deeds’ or use an 630a efficacious mantra that you have recited previously to mantuary [the mustard seeds] and place them in the vicinity of the article for effectuation: if you use them to ward off hindrances,[the hindrances] will immediately disperse. Using the insignia of the family lord, also place it to the left [of the article], or simply mantuary a large sword and place it to the left.

“In each of the eight directions position a man. First, the per­son in the eastern quarter adopts the attire of Sakra, holds a vajra


in his hand, and is identical in appearance to Sakra; the person in the southern quarter adopts the attire of Yama and holds a danda- stick in his hand; the person in the western quarter adopts the at­tire of the king of nagas (i.e., Varuna) and holds a noose in his hand; the person in the northern quarter adopts the attire of Vaisnavara and holds Arafa-stick; the person in the northeastern quarter adopts the attire of I会ana and holds a trident in his hand; the person in the southeastern quarter adopts the attire of Agni, his appearance simi­lar to that of a seer, and holds a kundi[ka\ and a rosary in his hands; the person in the southwestern quarter adopts the attire of the king of raksasas (i.e., Nairrti) and holds a sword horizontally in his hand; and the person in the northwestern quarter adopts the attire of Vayu and holds a banner in his hand. Sakra is white in color, Yama black in color, the king of nagas red in color, Vaisravana golden in color, Isana white tinged with yellow in color, Agni the color of fire, the king of raksasas the color of darkish clouds, and Vayu blue in color; the garments that they wear are also all like this. These per­sons must have all received the precepts, be extremely pure, have great courage, be proficient in the rites of self-protection, be up­right in appearance, be in the prime of life, and be well-built; the weapons that they hold must have all been metrified; and they have flower garlands entwined around their necks and both shoul­ders, are provided with white mustard seeds, and are quite familiar with the signs of hindrances.

“If a hindrance should occur, then they scatter some white mustard seeds and strike it down with them, or else they throw their flower garlands at it, or, if the hindrances are many and show [cause for] great fear, they should point at them from a dis­tance with the weapons that they hold. If they are pressed [by a hindrance], they should strike at it with their weapons, scatter white mustard seeds, and throw their flower garlands. When they point and strike at them with their weapons, they must not move from their positions; if they move from their positions, [the hin­drance] will achieve its purpose. Therefore, they must not move from their positions.


“Mantuary, worship, and place on your person all the insignia for self-protection in this [scriptural] treasury that are difficult to overpower. If enormous and pernicious hindrances approach, you yourself should use those insignia and hurl them at them. Or if you mantuary some white mustard seeds with an efficacious mantra that you have hitherto been reciting and fling them at the hindrances, and they still do not desist, then you should go outside [the mandala] and offer sacrifice as prescribed to that host of hindrances with fine and also plentiful food.

“Among all the protective rites there are altogether nine kinds: dispelling hindrances, binding the terrestrial sphere [below the ritual site], binding the sphere of space [above the ritual site],binding the mandala sphere, binding the [four] quarters [around the ritual site], binding the adamantine fence, binding the adamantine hooked closure protecting the article [for effectuation], and protecting your 630b own person. By these means you eliminate hindrances, and when performing [rites of] accomplishment you must keep all such rites in mind.

“Alternatively, if you cannot provide for the above persons to protect the [eight] directions, you should place [in each of the eight directions] the weapon corresponding to that direction, and if you cannot manage this either, place a naraca (iron arrow) weapon in the [eight] directions or place a drawn bow with arrow set in the [eight] directions. Alternatively, in order to assist the adept, sta­tion in the entrance someone who clearly comprehends the teach­ings of the [scriptural] treasury and possesses wisdom and expedient means, whose recitation is efficacious, and whose moral conduct is pure: he will assist in performing [ritual] deeds and will dispel hin­drances, and he will also help with everything in the inner enclo­sure and outer enclosure.

“All preparations must be completed by dusk, and as soon as the sun has set, you commence [the rites of] accomplishment. If you become tired midway through, go outside the mandala, rinse your mouth with water, use Kundalin's mantra to mantuary some water, and drink three hand scoops; alternatively, mantuary a small

quantity of ghee with the heart-mantra of the chief deity [of the mandala] and drink this—all your exhaustion will be relieved. Then mix Pippa[li] with honey, mantuary it using the vidya of the mother of the Buddha Family, and rub your eyes with it: even if the hin­drance of torpor should arise, it will immediately be relieved.

“First, stand facing toward the east with a sincere mind, visual­ize the deities, take refuge in them, and invoke them. If you obtain a favorable sign from among the three kinds of auspicious omens (i.e., flames, smoke, or heat), perform [the rites of] accomplishment with a joyful mind. The [grade of the] accomplishment will corre­spond to the omen that you see, and therefore the practitioner must observe the omens.

“First you should visualize for a moment the Vidyaraja  Susiddhikara and then circle in a clockwise direction the flask {ac- accomplisher of all deeds’ [placed at the entrance to the mandala]. When you enter the mandala^ pass by each flask that you encoun­ter by circling it in a clockwise direction, and once you have reached [the center of the mandala] make obeisance with head bowed to the deities and look all around [at all the deities]. Offer aroha to each [deity] with his own mantra or offer it up with the family heart- mantra. The mantra-lords that are invoked should be invoked with the vidyaraja mantra, and the vidyaraja that is invoked should be invoked with the vidyarajniUs mantra]. Once they have been invoked, display the seal of each and recite their mantras or vidyas, or else simply display one seal for all and recite the [corresponding] mantra or vidya. If you act in this manner, you will quickly obtain siddhi.

“The article for effectuation may be placed in an aroha vessel or placed on top of a flask or held in your hands cupped together or simply retained in your mind or placed in a vessel of valmika [earth] or placed on a leaf: place it right in front of the chief deity [of the mandala] in the inner [enclosure]. Smear all vessels for the [article to be] effectuated with cow bezoar. Next, use white mustard seeds to effect protection, and then mantuary some malati flowers and offer them to the article. On account of your having smeared [the


article with] cow bezoar, it becomes immobilized; by using mustard seeds it becomes protected; and with the offering of flowers it becomes irradiated—these three kinds of rites should be performed one after another, and they must not be omitted.

“Place the article for effectuation in front of the chief deity—no 630c other object must be [placed] in between to separate them. Use two kinds of methods to protect the article for effectuation: the first is, namely, hand-seals, and the second is white mustard seeds. In or­der to quickly render the article for effectuation efficacious, repeat­edly offer items such as aroha, flowers, and incense as well as curds—you should make offerings repeatedly. The person for as­sisting with the effectuation always remains in his position in order to protect the article.

“Once you have installed the article and made offerings to it in this manner, then hold it in your hands or look at it with your eyes and recite slowly with an undistracted mind, repeatedly irradiat­ing the article as you do so. Continuing in this manner, elite right through the night, and you must not allow any interruptions. Dur­ing the three watches of the night make successive offerings with aroha and so forth. If you have to go outside [the mandala] to rinse your mouth, make the assistant sit in your stead in front of the article and continue reciting. If the [officiating] reciter should for­get anything, his assistant must redress all the omissions.

“If a great hindrance should occur while reciting, the assistant should repel the hindrance, and if he is unable to resist it, the prac­titioner should himself scatter white mustard seeds so as to ward off the hindrance while the assistant mantuaries the article. If this hindrance should at the time appear in the eastern quarter as heavy rain and lightning, you should realize that it is a hindrance from Sakra; if this hindrance should appear in the southeastern quarter as a large flame-colored person or a [bright] sun like [the sun dur­ing] daytime, you should realize that it is a hindrance from Agni; if this hindrance should appear in the southern quarter as the figure of a most terrifying corpse that howls in a loud voice, holds a large sword in one hand, has its nose completely cut off, holds a skull in


its [other] hand containing human blood which it drinks, and has a fire burning on top of its head, you should realize that it is a hin­drance from Yama; if this hindrance should appear in the south­western quarter as urine raining down, with the urine defiling the mandala, and as various most terrifying figures, you should realize that it is a hindrance from Nairit; if this hindrance should appear in the western quarter as rain, thunder, lightning, hail, and so forth, you should realize that it is a hindrance from the king of nd, gas (i.e., Varuna); if this hindrance should appear in the northwestern quar­ter as a great black wind rising, you should realize that it is a hin­drance from Vayu; if this hindrance should appear in the northern quarter as great yasas and female yaksas who torment the practi­tioner, you should realize that it is a hindrance from the heavenly king Vaisnavara; if this hindrance should appear in the northeast­ern quarter as strange figures with elephant’s heads, pigs heads, and dog’s  heads and each holding a large mountain, you should realize that it is a hindrance from Issa; if gods should appear up above endowed with great majesty, you should realize that it is a hindrance from the gods above; and in the case of a hindrance [ap­pearing] down below, with the earth moving and cracking, you should realize that it is hindrance from the asuras. When per­forming [rites for] higher accomplishments, these hindrances will appear, and such hindrances will appear in the middle [watch] of the night. The appearance of any hindrance to higher accomplish­ments is all the larger, and middling and lower accomplishments should be known accordingly [with medium-sized hindrances oc­curring for middling accomplishments and smaller hindrances occurring for lower accomplishments].

“The higher, middling, and lower signs [of success] correspond to the three watches of the night: if [their occurrence] tallies with the [proper] time, you will be successful, and if it does not tally with the [proper] time, you will not be successful. The three kinds of signs are, namely, heat, smoke, and light (i.e., flames). These three signs should appear one after another. In the case of a higher ac­complishment it will have all three signs, in the case of a middling


accomplishment it will have the first two signs, and in the case of a lower accomplishment only the first sign will appear.

“Alternatively, if your recitation is sincere and the three signs appear one after another during the first watch of the night, then immobilize the light [representing the highest sign] with the vidya of the family mother or immobilize the sign with the heart[-man- tra] of the vidydr&ja and smear or sprinkle [the article for effectu­ation] with some metrified cow bezoar or hold it in your hand; alternatively, sprinkle it with ghee, or scatter flowers or white mustard seeds over it, or simply sprinkle water over it to immobi­lize the sign, whereupon you will fulfill your wishes if you then make use of it. Or if [the sign] appears during the first [watch of the] night, then effect immobilization [of the sign] and recite, and when the proper time comes, you may make use [of the article]. Middling accomplishments should [also] be known accordingly.

“In the first [watch of the] night lower siddhis are accomplished, in the middle [watch] of the night you obtain middling accomplish­ments, and when dawn breaks you obtain higher accomplishments. If a middling accomplishment is accomplished during the middle [watch] of the night, once you have immobilized it as prescribed, you may make use of it even when daybreak comes; lower accom­plishments should be known accordingly.

“It is not propitious if you do not make use of anything that has been effectuated at the proper time. If you immediately nei­ther use nor immobilize an article even though it has been effectuated, and if you still do not make use of it when dawn comes, then the article will be like a withered flower or like bad food and will not be fit for use. An article into which you have invoked a mantra [deity] by means of recitation will also lose its efficacy once the [proper] time has passed. In addition, in the case of an article for effectuation that has not been effectuated even though the first sign has appeared, if you immobilize the sign at the time and later also perforin the rites of irradiation and so forth, as well as wor­shiping and consecrating it on days of seasonal junctures, then it will become effectuated. [But] if it is [still] effectuated after three


years, you should realize that the article cannot be effectuated. The [time] limit for rites for higher accomplishments is three years, in the case of middling accomplishments it is the sixth month, and in the case of lower accomplishments the time is not limited. Auspicious rites of effectuation [for divine images] are also the same as this.”


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Rites for Retrieving an Article for Effectuation That Has Been Stolen

“I shall now explain the rites for retrieving an article that has been stolen. Once the article has been effectuated or while you are performing [the rite of] effectuation, the article may be stolen, and at the time of the theft you may either see the figure [of the thief] or you may simply lose the article without seeing the thief. You then neither select a [propitious] day or lunar mansion nor fast and, generating wrath, you should quickly perform this mandala rite at once.

“Using the ashes of a burned corpse, make [the mandala] tri­angular with only the west entrance open. Place your own deity in front of the outer entrance. In the eastern corner of the inner enclosure place the Vidyaraja Susiddhikara; to the right place Vajrakrodha (Adamantine Wrath), to the left place Maharosana (Great Wrath), to the right place Vajramusti, to the left place Vajrankusi, to the right place Vajrakilikila, to the left place Bhima, to the right place Jata, to the left place Pingala, to the right place Asani, to the left place Srnkhala, to the right place Vijaya, to the right of the entrance place Kali[ka], to the left of the entrance place Nandimukha,to the left place Vajrasena (Adamantine Army), to the right place Subahu, and also install the other maha- krodhas and so forth. For the sake of success install them one after another, invoke them as prescribed, and worship them one after another with red-colored flowers, red food, and so forth. You should here perform the abhicaruka rite that was explained ear­lier. With exquisite flowers and so forth you should worship as prescribed your own deity placed outside the entrance. In the outer enclosure place the gods of the eight directions and place sundry messengers and other deities of the corresponding family—these you must also worship in this manner.


“In the center [of the mandala] perform the homa rite: the hearth is triangular and everything [else] is as [explained] earlier. Smear seven thin sticks of khadira [wood] with your own blood and do homa with them, or else use margosa wood or use firewood left after burning a corpse and do homa with it. After the fire is alight, mix your own blood with the ashes of a burned corpse and do homa with it; also mix together the four kinds [of substances, namely,] poison, your own blood, mustard-seed oil, and red (i.e., black) mus­tard seeds, and do homa with them. Then take these four kinds of substances, make an effigy of the person who stole the article, and sit on top of it or tear it to pieces with your left hand and perform homa. Those who are able to suppress their anger and who under­stand the rites should perform this rite.

“If the person who stole the article, stricken with terror, brings [the article] and personally delivers it to the practitioner, then [the practitioner] should bestow fearlessness on him and then perform the Santina rite for him—if he does not perform it, [the thief] will die. Alternatively, [although the thief himself may not appear] the article that was taken will be secretly placed in front of the deity [by the outer entrance] with more added to it.

“Then again, if you wish to recover the article for effectuation a long time after it was stolen, then you should construct this mandala for accomplishing all deeds common to the three fami­lies. Make it square, and install the insignia of the Vidyaraja Susiddhikara in the center. On the south side of the inner enclo­sure place Vajrakrodha, Maharosana (?),MamakI, VajrankusI, [Kulisa]sani, Vajramusti, Vajranala (Adamantine Fire), Vajra- mudgara, Vajrabhlma (Adamantine Fearsome One), Vajra台pi_ khala or [Adamantine] Chain, Klliklla, Vajramati (Wisdom-Vajra), and Aparajita, and also place the mahakrodhas, messengers, and mantra-lords of great majesty—install them one after another on the south side. On the north side of the inner enclosure place Sarv^sSparipuraka, Avalokitesvara, the Vidyaraja Hayagriva, Bahubhujamukha (?) (Many-Faced and Many-Handed One), Citrartlpin (Able to Manifest Many Forms), Yasovati, Mahasri


 

 

(Great Auspiciousness), Laksmi, Sveta, Pandaravasini, Tara, 63ic Candra, Bala, and all the mantras, vidyas, messengers, and so forth—install each as prescribed one after another. On the east side of the inner enclosure place Usnisacakravartin (Golden-Wheel Buddha-Crown) and the other Buddha-Crowns, Buddhorna, Buddhalocana (= Tathagatalocana), Buddhasakti (= Tathagata- sakti),Buddhadamstra (= Tathagatadamstra), and Buddhamaitri, as well as Aparajita and other vidyarajas, the mantra ‘accomplisher of all deeds’ and other mantras, and messengers—install each as prescribed one after another on the east side. [The deities] on both sides of the nearby entrance and outside the entrance are again installed as before as prescribed. In the outer enclosure [place] the gods of the eight directions; to the south of the west entrance place the heavenly king Brahma and his retainers, and to the north of the west entrance place Mahesvara and his consort to­gether with Ganapati and other retainers; also [place] the Seven Matarah or Mothers, the Eight Naga Kings and their retainers, the asura king and his retainers, those who take refuge in the Buddha, and gods of great majesty—install each as prescribed one after another in the outer enclosure, invoke them with ut­most sincerity, and worship them one after another.

“On the outer west side place a homa hearth, makfi an effigy with wax of the person who stole the article, place it in a win­nowing basket, and, following the abhicaru[ka] rite, invoke [the deities], offer sacrifice to them, worship them, and do homa; then cut the effigy [to pieces] with a sword and perform homa. Alter­natively, follow the abhicdru[ka] rite explained for this family (i.e., the Vajra Family) and act accordingly, or if your deity has himself stolen [the article] and does not grant you success, also do the same.

“Performing [this] rite during the period from the fifth day to the fourteenth day of a dark [half-]month is said to be best.

Also flog the effigy with a stick and broil it with fire; beat it in various violent ways, stab its limbs with madana thorns in accor­dance with the rite for adamantine stakes, rub salt mixed with black


mustard-seed oil all over its body, and torment it and inflict injury on it as you please. Then wrap the effigy in clothes used for cover­ing a corpse and tie it with a red cord, offer red-colored flowers, mantuary your own eyes, and gaze at it with enraged eyes—insert phrases of censure in the mantra and beat it every day. If [the thief] should bring the article back, then you should stop.

“You should perform this violent rite during the middle [watch] of the night. Using kovidd[ra] wood, smear it with black mustard oil and perform homa. Also mix poison, your own blood, [white] mustard oil, salt, and black mustard seeds all together, intone the name of the person who stole the article, and perform homa eight hundred times, or else simply mix salt with your own blood and perform homa. Torment [the thief] in this manner, and if he does not return the article, then you should further perform a violent rite for causing death—perform all the rites for killing explained in the abhicaru[ka] rites, inserting phrases 632a of killing in the mantras.

“If [the thief] brings the article back, then halt the rite on ac­count of his begging your indulgence. If he has already used the article and brings something else instead, again halt the [ritual] deeds. Or if he has already used the article and has nothing in its stead, but only comes to repent and apologize, again halt the [ritual] deeds and grant him forgiveness. If he has either lost it or shared it with others and brings back whatever is left, again halt the [ritual] deeds and grant him forgiveness,

“You should perforin homa with the mantra of Vajravidara[na], or else perform homa with [the mantra of] Maharosana or with [the mantra of] the krodha Ucchusma  (Impure One), or perform homa with the mantra for recovering lost articles given for the cor­responding family. These three mantras (i.e., the mantras of Vajravidarana, Maharosana, and Ucchusma) are, moreover, suit­able for using with all three families.111 [There is also this] mantra:

Namo ratnatrayaya, namas candavajrapanaye mahayaksa- se<na>napataye, om hara hara vajra matha matha vajra

dhuna dhuna vajra hana hana vajra paca paca vajra dala dala vajra daraya daraya vajra [vijdaraya vidaraya vajra chinda chinda vajra bhinda bhinda vajra hum phat. (Hom­age to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksasl Om, seize, seize, O vajra! destroy, de­stroy, O vajra! shake, shake, O vajra! slay, slay, O vajra! roast, roast, O vajra! split, split, O vajra! tear,tear, O vajra! tear [asunder], tear asunder, O vajra! cut, cut, O vajra! split, split,

O  vajra! hum phat!) [67]112

“Once you have obtained the article or once you have obtained a substitute, then protect the article and also protect yourself, and on days of seasonal junctures you should perform the rites of irra­diation and so forth one after another. With the article of a mid­dling accomplishment and [the article of] a lower accomplishment [as well as the article of a higher accomplishment], you should offer one part to the World-honored One; you should offer one part to your Acarya; you should go outside the mandala and, taking one part, offer it to previously accomplished [adepts]; you should give one part to your associates; and take the fifth part and make use of it yourself. Alternatively, divide it into two parts and use one part yourself and offer one part to the [other] four.113 The rites for un[ divided] articles are all like this.

“First offer up aroha to the [World-]honored One and so forth and then take that portion [for your own use]. In the case of the portion for the previously accomplished [adepts], make offerings of aroha double its value and take it for your own use: its price is offerings. If your Acarya is not present, reimburse the value of his portion and make use of it yourself: its price is engendering shame [of one’s sins] in one’s mind一this is its price. When you go outside the mandala to offer the previously accomplished [adepts their por­tion], you should say these words: ‘Previously accomplished ones, accept your portion!,Holding aroha in your hand, you should in­tone this a second and a third [time]. If there is no one to take it, then you should take it and give it to your associates, and you must

632b not harbor any doubts [when doing so]: because they are of sincere mind, because they worship, because they firmly observe the pre­cepts, and because they attend on the practitioner, they are previ­ously accomplished persons, and therefore they are worthy of receiving that portion. When you intone this three times, the asso­ciates should respond in this manner: ‘We are indeed previously accomplished ones. The practitioner [then] divides the article him­self and gives it to his associates.

“If the article is small [in quantity] and cannot be divided—[for example,] anjana and cow bezoar cannot be divided—you should perform the division mentally and make use of it yourself. There are [also] articles such as those that are used only by a single per­son and cannot be divided—wheels and swords are so—and you should act in accordance with the [rite of] effectuation explained in your own ritual. Paintings and statues can also not be divided. Even if the quantity of the article for effectuation in your ritual is small, add to the quantity at will, perform [the rite of] effectuation, and give it to your associates. Alternatively, follow the quantity of the article [used by] previously accomplished persons and perform [the rite of] effectuation: even if you halve it, you will still gain success. Otherwise you must adhere to the amount explained in your ritual.

“When the practitioner divides the article and gives it to his associates, he should do so saying, 'You will be driven hard by me in various ways,,and after they have agreed, then he should give it to them. Or if you have effectuated [the article] for yourself alone, anything is permissible with regard to the benefiting of other people if it accords with the teachings of this [scriptural] treasury or other rites. When sharing [the article] among your associates, divide the article with moderation according to their services, and you should be impartial.

“Once the article has been effectuated, you should first worship your own deity, engender profound shame [of your sins],and ear­nestly invoke him again, whereafter you may divide it. The rites for all [three] families are like this. Middling and lower accomplish­ments should [also] be known accordingly. Engender profound


shame [of your sins], worship [your deity] with reverence, and give away your possessions. The instructions that are received depend on the circumstances, and by such deeds you reimburse the value of the article.

“Once the article has been effectuated, first offer aroha and [then] share [the article] as prescribed. Recite your own mantra, make the [corresponding] hand-seal, and mentally visualize your deity, as well as reciting the mantras of the vidyaraja and his con­sort and visualizing them too, and then make use of the article.

“You will [be able to] ascend into the sky at will; if you arrive at a place of many seers, there will be none able to injure or belittle you; even though you may have enemies, again there will be none able to harm you. The adept will constantly think of his deity—this he should not forget; he must constantly keep the effectuated ar­ticle in mind or look at it with his eyes; because he recites the vidyaraja's mantra, the seers will revere him, and because he re­cites the consort’s vidya, he will have no fears; making the samaya seals, making the family seals, and looking at the article with his eyes—he should not neglect any of these. When he meets a seer, he should first pay his respects and inquire about him, saying, £Wel- come!,,‘Peace!,,or ‘From where have you come?,,and if he [in turn] is questioned, he replies with fine words.

“When roaming through the sky, you should not pass over a divine shrine, nor should you pass over a solitary tree, a crossroads, an abode of seers, a city, a sacrificial altar, an assembly place for Brahmans, or even the abode of a host of seers engaged in evil prac­tices. If you pass over these out of self-conceit, you will be certain to fall [to the ground]. If you fall because of negligence, then you should recite the vidyaraja's mantra and think of him—if you have al­ready fallen or are about to fall, you will then regain your original position. Although the sky has no shape or color, with divine vision you will see the way, and you will, for example, be like an adept who arrives as soon as he has aroused his mind or who arrives while remaining motionless in meditation. Therefore, you travel along the paths of previously accomplished [adepts].


“Through the strength of your merit garments [will appear] of their own accord and [you will have] palaces as you please; you will have use of wooded gardens with flowers and see various birds, heav­enly maidens will disport, sing, dance, and make music, [you will enjoy] various sensual pleasures, and lights will blaze [just like] the wishing kalpa tree (kalpataru), which is able to fulfill all wishes. For a resting place precious stones will form a seat,a canal will flow below, and soft grass will cover the ground; [you will have] various necklaces, accoutrements of bodily adornment, and [means of] en­joyment; auspicious trees will bear fruit of ambrosia, and whatever the mind desires or thinks of, everything will appear before you. But even once this has happened, you must constantly protect your­self—this you should not forget.

“You should reside in pure groves, on mountaintops, on islands in the sea, or on river islets. By means of the play [of your super­natural faculties] you should reside in these places, and then you will experience excellent states as [described] above. Or else you may reside together with a host of previously accomplished seers.

“Now, if you perform the rites for siddhi in full as explained earlier but the article is not effectuated, immobilize it as prescribed or safeguard it and put it away; [then] further perform the rites of preliminary recitation as before and once again perform the rites of effectuation. If it is [still] not effectuated after having done this, redouble your efforts, recite still more, and perform the rites of effectuation. If you do this a full seven times and it is still not effectuated, you should perform these [following] rites—it will definitely be effectuated.

“That is to say, beg for food, apply yourself diligently to recita­tion, generate great respect [for the Buddhas], and visit the eight holy sites [associated with the Buddha Sakyamuni], making obei­sance as you proceed, or else read the Mahdprajfia[paramitd]-sutra either seven times or one hundred times, or take special things and donate them to the Sangha. Alternatively, beside a river entering the sea or on an island in the sea you should make stupas one cubit [high] and a full one hundred in number: in front of each stupa


recite as prescribed a full one thousand times, and if the final one- hundredth stupa should emit light, you will know that if you per­form the rite [of effectuation, the article] will definitely be effectuated. Then again, make one thousand stupas and recite one thousand times in front of each: once the number [of recitations] has been completed, then even though [you have may committed the five] sins that bring immediate [retribution],114 [the article] will be effectuated of its own accord without your having to perform any rites. Furthermore, if you recite any mantra one koti (ten mil­lion) times,[the article] will definitely be effectuated. If you per­form recitation for a [fixed] period for twelve years, you will again be successful in everything even though you may be guilty of grave sins; even if the rite is incomplete, you will gain success in every­thing.

“Furthermore, once the number of recitations and the [requi­site] period have been completed, then you should perform homa for increasing [the majesty of the deities], or else construct this mandala for accomplishing all deeds and perform the four kinds of homa {Santina, paustika, abhicaruka, and vasikarana [subjecting others to one’s will]) inside it. Either on a mountaintop or in a place where a herd of cows has previously lived or on an islet in the Ganges River, make the ground level and construct a mandala one hun­dred and eight cubits in size. Place one hundred and eight flasks; erect pillars to form entranceways in the four entrances, and in front of each entrance construct a gemmed stand variously adorned; make garlands with fine flowers and twigs and attach them to the entrance pillars and to the tops of the banners in the corners; bum lamps using ghee, a full one hundred and eight [in number], right around the site; lay out the mandala, burn fine aromatics in one hundred and eight censers, and place them around the site. One side of the inner enclosure is seven cubits [wide] in size, while one side of the outer enclosure is three cubits [wide], and the remainder corresponds to [the raised area in] the center. The invocation, wor­ship, and so forth are all as before; as for the homa rite, it will next be explained separately: in the center place Azusa-flask


[metrified] with your own mantra and perform the homa rite on the four sides of the flask.

“Place the deities of the Buddha Family right along the east side of the inner enclosure, place the deities of the Lotus Family right along the north side, place the deities of the Vajra Family right along the south side, and place the god Rudra and the heav­enly king Vaisnavara, each with his retainers, on the west side. If the inner enclosure cannot hold the messengers and other deities described earlier, they should be placed in the outer enclosure. Place the gods for protecting the [eight] directions and their retainers each in their proper positions. First place the lords of the three fami­lies, Rudra, and the heavenly king Vaisnavara in their respective positions and then place the vidyaraja, vidydrdjfii, mantra-lord 'ac­complisher of [all] deeds,,and messengers of each—install them one after another. In front of the outer entrance place the Honored One Kundalin and place the Honored One Aparajita.

“Construct the mandala in this manner as prescribed, and when you have finished, perform invocation [of the deities] using the heart [-mantra] of the family in question and worship them one after another. Then perform recitation in the four quarters, and then perform the homa rite in the hearths situated on the four sides of the flask [in the center], each in accordance with the corresponding family. This is called 'homa for increasing [the maj­esty of] the deities,, For the food offerings use Udara oblations. When you have finished performing this, all the deities will achieve increased [majesty].

“Once you have finished reciting and performing homa in this manner, do further homa with ghee using the mantra of the family mother; then, using the mantra of your own deity, mix milk gruel with ghee and perform homa; in addition, using the mantra of the family mother, mix sesamum with the three sweet [substances] and perform homa; and, using the mantra of the family mother, also use 633b ghee to do homa. Once you have finished performing these rites, all the deities will be satiated, achieve increased [majesty], and be com­pletely satisfied, and they will all rejoice and quickly grant success.

“If you construct this mandala up to seven times, you will definitely be successful. [However,] if you recite and visit the [Eight Great] Stupas as before up to seven times and construct this mandala, but are [still] not successful, then torment your deity with the abhicaruka rite. Make an effigy of him with wax, take his mantra, and recite it. First recite the mantras of the family mother and vidyaraja and insert the mantra of your deity in be­tween. [Then] do homa by means of the abhicaruka rite. Rub the effigy with mustard-seed oil, whereupon [the deity] will catch a virulent fever, and if you turn [the effigy] upside down, his whole body will be in pain. Flog [the effigy] angrily and beat it with flowers. Using the above two mantras, perform worship with an angry mind. [This] rite for punishing your deity is, for example, just like that for punishing demons. Perform such rites in accor­dance with the teachings; they must not be done arbitrarily. If the deity comes and appears in front of you and grants you success, stop doing the above deeds once your wish has been fulfilled and perform the Santina rite.

alternatively, mix poison, your own blood, sesamum oil, salt, and red (i.e., black) mustard seeds all together and do homa right through the night. Your deity will then be terrified and cry out, saying, ‘Stop, stop! Don’t, don’t! Ill grant you success!,

“If, after having performed the rites in this manner for three days, [the deity] has still not come and granted success, then boost your courage and with a fearless mind cut off some of your own flesh and do homa three times. Your deity will then come and beg your forgiveness, and your mind’s desires will be granted fulfillment. If there have been any faults of omission [in your performance of the rites], he will explain them all. Even though you may have com­mitted the five [sins that] bring immediate [retribution], if you cut off [your own] flesh and do homa for nine nights, [the deity] will definitely come and grant you success. This is a rite in which you do battle with mantras, and you should perform it with a fearless mind and having protected yourself as prescribed—it will certainly not be in vain. Once you have gained success, then you should promptly


perform the Santina rite. If [the deity] has mentioned some trans­gressions [on your part], then you must make up for the omissions.

“Among all the deeds of accomplishment, this mandala is the best: inside it you perform the three kinds of deeds (i.e., Santina, paustika, and abhicaruka) and obtain the three kinds of results (i.e., higher, middling, and lower); inside it you should perform all deeds as well as homa and punish your deity as you would chastise demons. Every time you worship use new things for everything, and likewise with the things for homa too. You should not be neg­ligent in this rite; bathe and purify yourself, protect yourself as prescribed, and do not be contemptuous [of others]. Clearly under­standing the teachings of the [scriptural] treasury, you should punish your deity by means of this rite: if you act contrary to it, then you will bring about your own demise.”

The Susiddhikara Sutra, Fascicle Three.


Notes

1        Literally, “knowledge/spell-king.” The primary meaning of vidya is “knowledge” or “science,” but it also came to mean “magical power” and “spell,” and in this latter sense of spell or mystic formula it is similar in meaning to mantra and dharani. A vidydrdja thus represents a personification of what was believed to be an especially potent spell, and he normally assumes a fearsome appearance in order to subjugate and convert obdurate nonbelievers; his female counterpart is called a vidyarajnl, or “spell-queen,,,generally translated as “spell-consort” in Chinese, but frequently rendered as “spell-king,s consort” in the Susiddhikara-sUtra• Similar terms appearing in the Susiddhikara-sutra are “mant:ra-lor(i7“niantra-consort” and uvidyd-lord,n although in many cases these terms appear to be broader in meaning than vidyaraja! vidyarajnl.

2        The chapters that would seem to provide the answers to the questions are indicated in parentheses.

3        Literally, “knowledge/spell-holder”; beings either human or supernatu­ral who are possessed of magical power {vidya).

4        It is not made clear what the “basic mantra of this scripture” is, and its identity was to become a subject of considerable discussion among Japa­nese exegetists.

5        Strictly speaking, the Chinese equivalent of “family” (pu; Sanskrit kula) means “part,,,“class,” “section,” “division,” etc., but following general usage it is here translated as “family•” In the Susiddhikara-sutra and other early Buddhist Tantric texts the deities are organized into three such groups or families (Buddha, Lotus, and Vajra), but later four, five, and even six families evolved, with each family including a “lord,,, “mother,,,vidyaraja, mahakrodha, usnlsa, messengers, etc. It should also be noted that in a number of passages the Tibetan equivalent of the Chinese pen-pu (“family in question”)is rgyud (Sanskrit tantra) or cho ga (Sanskrit vidhi), suggesting that pu could perhaps also mean some­thing like “ritual manual,w but since this remains conjectural, pu has tentatively been translated as “family” throughout.

6        The Japanese manuscript gives two mantras and reads as follows:

The heart-mantra with three hftrn syllables is:

Otji krodhana hum jah.

The mantra of Sarasvati is:

Om 遠ruti smrti dharani hum hah.


Mantuary water three times with this mantra and sprinkle it over your body to purify yourself.

The Tibetan refers to the “heart-mantra with three hums71 but does not give the mantra itself.

7        The Tibetan does not give mantras [2]-[10].

8        This mantra lacks a salutation; see mantra [45] in Chapter 18. The Japa­nese manuscript gives an abridged version of this mantra: Namo ratnatraydya, om hate vikate kata katamkate bhagavati vijaye svdhd (cf. mantra cited in n. 68).

9        Japanese manuscript: Namo ratnatraydya, namas candavajrapanaye mahdyaksasendpataye, namo lokadhdtriye,namah samkare ^dntikare ghutta ghutta ghuttini ghataya ghuttini svaha (cf. mantras cited in n. 69,n. 104).

10     Japanese manuscript: Namo 'pratihatosnisdya sarvatrdparajitaya, samaya samaya santi tati (?) dharmarajabhasite mahavidye sarvarthasadhani svdhd.

11     Japanese manuscript: Om amrtodbhavodbhava namah.

12     The Japanese manuscript gives the standard form of this mantra: Namo ratnatraydya, namas candavajrapanaye mahayaksasenapataye, om sumbha nisumbha hum grhna grhna hum grhnapaya hum anaya ho bhagavan vidyaraja hum phat.

13     Japanese manuscript: Om huru huru candali matangi svdhd.

14     Japanese manuscript: Namo ratnatraydya, namo mahasriyaye, om sakye samaye sauviye (or saumiye?) siddhe siddhe sadhaya sive sive sivamkare sivam me avaha sarvarthasadhani svdhd. A similar mantra appears in Chapter 16 of the Tibetan, where it represents the mantra “accomplisher of all deeds” of the Lotus Family (see n. 59).

15     A variant of this mantra appears in Chapter 18 (No. 43); “Great Lord of [Siva’s] Hosts” normally refers to Ganesa. Japanese manuscript: Namo ratnatraydya, namas candamahdvajrakrodhaya, om huru huru tistha tistha bandha bandha hana hana amrte hum phat. A similar mantra appears in Chapter 16 of the Tibetan, where it represents the mantra “accomplisher of all deeds” of the Vajra Family (see n. 59).

16     In the Japanese manuscript the remainder of this paragraph is rendered simply as follows: “If, when examining the mantra, it has the word esanti- huruj the word {svasti-kuru/ the word (sama,,the word eprasama/ the word 'upasama/ or the word (svaha^ you should realize that it is a man­tra for the Santina [rite]. If it has the word 'paustika/ you should realize that it is a mantra for the paustika [rite]. If it has the word (kuru,,you should realize that it is a mantra for the abhicaruka [rite].” The Tibetan

does not give specific examples of words indicative of the three kinds of rites.

These final two terms probably represent a misreading of the compound bhasmi-kuru, “reduce to ashes!”

Avesa refers to the act of causing a deity, spirit, etc., to enter a person, but in Chinese texts it sometimes also signifies by extension the deity, etc., made to enter a person or the person thus possessed, and this would seem to be the case here.

A “great maridala> (mahd-mandala) normally refers to a mandala in which the deities are represented by their physical forms,in contrast to a samaya-mandalay in which they are represented by symbolic insignia, and a dharma-mandala, in which they are represented by symbolic syl­lables and words; the Tibetan has the plural “great mandala^.n It is not entirely clear where the teacher’s words end, and perhaps the following clause (as far as • .to confer mantras on a disciple”) should also be read as part of them.

The meaning of “third associate” is not entirely clear. According to Ennin, there are three kinds of associates—those possessed of all the qualities described in the first half of the chapter, those lacking in some of these qualities but still versed in ritual, and the additional associate permit­ted in certain circumstances—and he equates the “third associate” with this final associate. The Tibetan makes no mention of a “third associ­ate.

The “four sites” normally refer to Kapilavastu (or Lumbini, where Sakyamuni was born), Buddhagaya (present-day Bodhgaya, where he attained enlightenment), the Deer Park (Mrgadava [present-day Sarnath], where he gave his first sermon), and Kusinagari (where he died); “the place where the Buddha attained enlightenment” and “the banks of the Nairaiijana Elver” should thus presumably be counted as one site.

Since the later chapters describing mandala^ (Chapters 31,32,35-7) do not give details about how to prepare the site before constructing a mandala, this reference to a “chapter on the mandala" could perhaps be seen as further evidence supporting the conjecture that the Susiddhi- kara-sutra originally formed part of a larger text, unless it is meant to refer to the chapters on mandalas in other scriptures (which is how it is interpreted by Ennin). However, in view of the fact that the Tibetan simply states that the sites of mandalas differentiated according to the (three) families are also suitable for siddhi,one should probably not read too much, into this reference to a “chapter on the mandala,> in the Chi-

24      The Japanese manuscript gives what is probably a defective form of this mantra: Om hum hana vajra \vajre\na hah; the Tibetan omits hum. The following ablutionary rites as described in the Japanese manuscript differ markedly from those prescribed in the Koryo and Sung editions and the Tibetan, and the corresponding section of the Japanese manu­script is accordingly translated here:

If you mantuary the water with this mantra seven times and [then] bathe, no kinds of demons nor any vinayakas, will be able to torment you. If you do not mantuary the water, do not use it. The ‘earth’ mantra is:

Om nikhana vasudhe svaha.

Mantrafying some earth seven times with this mantra, you should mix the earth with a little water and stir it. If you then rub it over your body and bathe as prescribed, no vinayakas will be able to torment you. The mantra for ward­ing off vindyakas is:

Om amrte hana hana hum phat.

Recite this mantra seven times to ward off vinayakas and then bathe. The 'bath­ing5 mantra is:

Om amrte hUm phat. (= [15])

Recite this mantra seven times and bathe at will. When bathing, do not con­verse in whispers, and you must mentally recite the ‘bathing,heart-mantra. The ‘bathing’ heart-mantra is:

Orri hah kha li li hurp, phat.

Recite this mantra until you finish bathing and then scoop up some water and pour it over your head. The fself-consecration> mantra is:

Om ha kha li li hiirri phat.

[Reciting] this mantra, scoop up some water with both hands, mantuary it three times, and pour it over your head. Do this three times. Next, the mantra for tying the hair on the crown [of your head] is:

Om susiddhikari svaha. (= [16])

Mantrafying your hair three times with this mantra, you should make a top­knot on the crown [of your head]. If you are a bhiksu, make a fist with your right hand, stretch out the thumb, and bend the forefinger in an arc so that it presses down on top of the thumb; [recite] the mantra three times and place the seal on top of your head. The chair-tyingJ mantra of the Buddha Family is:

Om sikhi sikhe svaha.

The ‘hair-tying’ mantra of the Lotus Family is:

Orri sikhe svaha.

The 'hair-tying* mantra of the Vajra Family is:

Om sikhabhyah (?) svQhd,.

Next, you should wash your hands, rinse your mouth three times, and bathe your chief deity. The mantra of the Buddha Family for rinsing the mouth, im­bibing water, and purifying by sprinkling is:

Om mahajvala hurn.

The mantra of the Lotus Family for rinsing the mouth, imbibing water, and purifying by sprinkling is:

Om tupura (?) kuru kuru svaha.

The mantra of the Vajra Family for rinsing the mouth, imbibing water, and purifying by sprinkling is:

Otyi jvalita vajrini hum.

Once you have finished rinsing your mouth, imbibing water, and purifying by sprinkling, face toward the direction in which your deity resides and visualize your deity, recite his mantra, and make his hand-seal; take three scoops of water and imagine that you bathe your deity and offer up aroha (oblations), or else recite at will while in the water, and then betake yourself to the ritual site. The ‘water-offering,mantra of the Buddha Family is:

Om terare (?) buddha svaha.

The (water-offering, mantra of the Lotus Family is:

Om bhiri bhiri (?) hUrn phat.

The ‘water-offering, mantra of the Vajra Family is:

Om visvavajre svaha.

The appearance of the hand-seal [is as follows]: turn the palms of both hands upward with the sides touching each other, press the tips of both thumbs with both forefingers, and slightly bend the remaining six fingers so that they touch each other. Scoop up some water with [this] seal, mantuary it three times, and reverently bathe your deity. This seal is suitable for using with [all] three fami­lies. Then in that [same] place recite your regular mantra as many times as you like: only then may you proceed to your usual site of recitation.

25      The transliteration of this mantra is obviously defective; a fuller ver­sion is provided by the Sung edition: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, namo vajrakrodhaya prajvalitadiptadamstrotkatabhayabhairavaya asimusalavajra- parasupasahastaya, tad yatha, om amrtakundali kha kha kha kha khana khana khana khana khada khada khada khada khahi khahi khahi khahi tistha tistha hana hana daha daha paca paca gfhna grhna bandha bandha garja garja tarja tarja visphotaya visphotaya bhagavann amrtakundali murdhnam tddaya vajrana (= vajrena) sarvavighnavinayakan nivdraya mahaganapatijlvitantakaraya hum hum phat krodhdhvanaye svaha. The Tibetan gives a shorter version: Namo ratnatrayaya, namas candavajrapanaye mahd- yaksasenapataye, namo vajrakrodhaya mahadamstrotkatabhairavaya,


tad yatha, om amrtakundali kha kha khahi khahi tistha tistha bandha bandha hana hana daha daha garja garja visphotaya visphotaya sarvavighnavinayakan mahdganapatijivitdntakard,ya svaha. Cf. man­tras [10] and [43].

26      I have translated this passage in light of the Japanese manuscript, which reads: “On the eighth day, fourteenth day, and fifteenth day of bright [half-]months, on the last day of the month, and on the [first] fifteen days of the eleventh month”; the Koryo and Sung editions have “elev­enth day” for “eleventh month.” According to the Tibetan,“the [first] fifteen days of the eleventh month” in the Japanese manuscript corre­sponds to “the half-month of miracles” (Sanskrit pratiharakapaksa), which in Chapter 33 of our text is translated as “from the first day to the fifteenth day of the twelfth month” (cf. n. 107),while in Chapter 18 the equivalent of “the half-month of the great miracle” is rendered as “the [first] fifteen days of the first month [of the year]”; in Tibetan traditions, “the half-month of miracles,,corresponds to the first fifteen days of the first month of the lunar year.

27      Japanese manuscript: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, om kili klli vajra bhlma<ra>raudra balaklrti (?) mahdkrodha vijaya nikrnta hum hum phat phat bandha bandha hah (cf. mantra cited in n. 92).

28      Japanese manuscript:〈salutation same as before〉Om kiri kiri raudrini svaha. This mantra appears together with the salutation in Chapter 18 of our text as the mantra of the Vajra Family for purifying the rosary ([47]),and in the present context the mantra of MamakI given in the other texts would seem to be more appropriate.

29      Instead of this interpolative comment, the Japanese manuscript here inserts the mantras of the Buddha-Mother (Buddhalocana; [2]) and Pandaravasini (in the version given in n. 8). The Tibetan similarly gives the mantras of Buddhalocana and Pandaravasini, albeit different ver­sions: the former lacks the salutation, while the latter is more or less identical to mantra [45] but is transliterated only from tad yatha on­ward.

30      In the Japanese manuscript mantras [20]-[22] are each preceded by om.

31      The Tibetan adds om to the start of this mantra (but not to mantras [25]-[28]).

32      Our text has che (Cudrania triloba),but I have followed the Japanese manuscript and the Sung edition, which read po, variously identified with the thuja, cypress, Abies, or juniper; the Tibetan has shug pa, denoting a cypress-like juniper {Juniperus excels a), while the Sanskrit padmaka refers to a tree of the genus Prunus.


33     Our text would appear to be corrupt here, and I have tentatively fol­lowed the Japanese manuscript.

34     Chapter 26 provides a slightly different list of the seven resinous aro­matics, with storax being substituted for camphor; the Tibetan does not here list the seven resinous aromatics individually.

35     See n. 109.

36     The Tibetan mngag gzhug (“servant,,,“messenger”) suggests presya or Priya (“servant”),but praisika (or possibly presika) is perhaps a vari­ant form of pre穸aka (a kind of malevolent supernatural being).

37     The identity of many of these cakes (or pastries and sweetmeats) is un­certain, but those that can to some degree be identified include the fol­lowing (given in the order in which they appear in the text): svastika: a cake prepared with barley flour; pupa: similar to apupa, a cake made of rice or barley meal cooked in ghee on a slow fire; vataka: a round cake made of pulse and fried in oil or butter; laddu(ka) (= modaka): a sweet­meat made of coarsely ground gram or other pulse mixed with sugar and spices and fried in ghee or oil; madhusirsaka (= madhumastaka): a cake prepared from wheat flour stuffed with honey and spices and cooked in ghee; phenaka: a cake of fine wheat flour coated with sugar; pinda- kosaka: perhaps balls of rice, etc. (pinda) shaped like an egg (kosaka)\ gulapistaka: perhaps the same as gudapista, a sweetmeat made with flour and sugar; iaskull: a large round cake prepared with rice flour, sugar, and sesamum and cooked in ghee or oil; parpata: a thin cake made of rice or pulse flour and baked in grease; pupa[purna] (purna supplied by the Japanese manuscript, the Sung edition, and the Tibetan): pre­sumably a type of “filled” (purna) cake; masapupa: presumably a cake made with beans (masa); vidagdhaka: cf. vidagdha, “burned up, scorched”; lavanika: presumably a cake prepared with salt (lavana); garbhotkarika: presumably a type of utkarikd, a sweetmeat made with rice flour, milk, treacle, and ghee; kukkufl: literally, “hen”; hamsa: liter­ally, “swan,goose”; sikthika: boiled rice kneaded into a ball; srlpuraka: presumably a type ofpuraka (ball of meal) or perhaps a type of purika (a kind of cake); vestikd: a cake of wheat flour stuffed with gram pulse mixed with spices; gudapuraka: presumably a type of puraka (ball of meal) containing sugar {guda)\ citrapupa (or citrapupa): a “speckled” (citra) cake; kharjura: cf. kharjurika, a kind of sweetmeat presumably containing dates (kharjdra)] gudaparpatasrngata: presumably a trian­gular (srngata) thin cake (parpata) containing sugar {guda)\ garbhitapindapupa: presumably a type of pupa cake in the form of stuffed igarbhita) balls of rice, etc. (pinda); rdjahamsa: literally, “king-goose/ swan”; sarjaka: first change in warm milk when mixed with buttermilk; ghrtapuraka: presumably the same as ghrtapura, a sweetmeat made with flour, milk, and coconut and fried in ghee (ghrta)\ kosalika: cf. kosall,


balls of pasted meat covered with grains of rice and fire-roasted; samputa: literally, “hemisphere”; sddava: a sweet preparation of sour fruits re­duced to thick consistency; harini: literally, “doe”; sakuna: literally, “bird”; mina: literally, “fish”; parnibhrstaka: reappears below in the same chapter in the presumably correct form parnabhrstaka and is glossed as “baked (bhrsta) leaves {parna)n\ dvipika: although the name of a plant (Aspara­gus racemosus), the Tibetan“leopard,” suggests an association with dvlpin,“tiger, leopard^; jalahastinlya: cf. jalahastin, “water elephant”; karkapindaka: presumably a type of ball of rice, etc. (pindaka); vattikd: perhaps vatika, a round cake made of pulse fried in oil or butter; gajakarnika: literally, “tip of elephant’s ear.”

38      Tibetan srivesta. Since srivesta or srivestaka refers to the resin of Pinus longifolia} this is perhaps an error for srivestika} presumably a type of vestikS, (see n. 37).

39      A sweet cake fried with ghee or oil.

40      A thin crisp cake (probably = parpata; see n. 37).

41      The meaning of hsien (“manifest”)as used here is unclear; the Tibetan reads “those which are incompatible and not named” (gang dag 'gal dang ma smos dang.

42      A type of pistaka (cake made of flour) prepared with sesamum (tila).

43      See n. 38; the transliteration srivestaka rather than srivestaka further supports the conjecture that it is an error for srlvestika.

44      Presumably dishes served with pupa cakes.

45      The meaning of this clause is uncertain; the Japanese manuscript has simply “dried out by wind.”

46      Sanskrit vitasti: a unit of measurement equal to the distance between the tips of the extended thumb and little finger; it represents a long span in contrast to the shorter pradesa (see n. 51) and is equivalent to twelve angulas (see n. 49).

47      I.e., make oblations by casting offerings into the fire. The term homa can refer either to the entire ritual procedure for making burnt offerings or, more specifically, to the actual act of casting fuel sticks and other offerings into the fire, as is here the case.

48      Sanskrit hasta: a unit of measurement equal to the distance from the elbow to the tip of the middle finger and equivalent to two vitastis.

49      Sanskrit aiigula: a unit of measurement equal to a finger’s breadth.

50      “Buddha-crown” is the standard Chinese translation of the Sanskrit usnlsa, a class of deities generally believed to be personifications of the protuberance {usnlsa) on the crown of the Buddha’s head,although strictly speaking they are personifications rather of dharanis believed to embody the power of the light rays emitted from the Buddha,s head.


51     Literally, “two fingers broken•” Here and elsewhere it corresponds to the Sanskrit pradesa, a unit of measurement equal to the distance be­tween the tips of the extended thumb and forefinger; it represents a short span in contrast to the longer vitasti (see n. 46).

52     See n. 109.

53     The Chinese has “Six-Hundred-Eyed One,” but I take “six” (liu) to be an error for yiin (“called”). It might also be noted that whereas the Tibetan interprets the asani of Kulis5sani in the sense of “thunderbolt,” the Chinese takes it as a derivative of the root asf “to eat,” both here and below, and the Tibetan interprets the compound MahSmari (= Maha- mara?) as maha-amara, “great immortal one,,,while the Chinese has read it as maha-mara, “great death.”

54     Salabhafijika means “woman plucking [the twigs of] a sal tree,,’ and such figures are found carved on archways in India, but it also came to signify a tree spirit.

55     Argha signifies the act of respectfully receiving a guest (or deity) with various offerings, but it can also refer to the offerings themselves, some of which are given below; often, however, the offering consists only of water (arghya).

56     Possibly an abbreviation of suktika, “mother-of-pearl.”

57     Tibetan drag cing gtum la pha rol gnon = Sanskrit Ugracanda- parakrama? A deity named Sole Victor is also mentioned in Chapter 18, but there the corresponding Tibetan is dpa bo gcig pu (- Sanskrit Ekavira). The meaning of the Chinese ch,i-chia,which I have tentatively equated with Tibetan drag and translated as “violence,,,is uncertain.

58     These mantras are not given as such in the Chinese, but they do appear immediately below in the Tibetan; see n. 59.

59     Instead of mantras [29]-[34], the Japanese manuscript and the Sung edition give three mantras used when performing homa. The correspond­ing passage is accordingly translated here (cf. Chapter 25 of our text):

The mantra of the Buddha Family for inviting Agni is:

Orn agnaye havyakavyavahan&ya svd,ha.

Recite this mantra three times to invoke Agni, burn food [offerings], and wor­ship him. The mantra for homa is:

Orri agnaye hauyakavyavdhanaya dipya dipya dipaya svaha.

Next, hold some cow’s ghee, and each time you mantuary it with this mantra, burn some (i.e., feed it to the fire): complete this three times to worship Agni. The mantra of Krodhavajra (= Vajrakrodha?) of the Vajra Family is:

Om kili klli vajrakrodha htlrp, phat.

Each time you mantuary some food with this mantra, burn the food for Agni.

By performing [this] rite you will dispel the obstructors in the ground.

The Tibetan, on the other hand, gives the mantra “accomplisher of all deeds” for each of the three families:

Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, namas candavajrakrodhS-ya, om hulu hulu tistha tistha bandha bandha hana hana amrte hum phat svaha.

Om tram bandha svdhd.

Namo mahasriye, om same samaye saume siddhi siddhi sadhaya sive sivamkari avaha sarvarthasadhani svaha.

These presumably represent the corresponding mantras of the Vajra, Buddha, and Lotus Families respectively, but according to the Susiddhi- karasadhanasamgraha the first of these three mantras is the mantra of Amrtakundalin and the mantra “accomplisher of all deeds” for the Vajra Family is: Orri klliklla vajra hum phat.

60      The Tibetan omits this mantra.

61      The Tibetan here gives the mantras of the vidyarajas of the three fami­lies, which correspond (with minor differences) to mantras [5]-[7]

62      The Japanese manuscript and the Sung edition have vajraprakdra (“O adamantine fence!,,)for vajraprakarani, and it is this form that is usu­ally found in transliterations of this mantra in other Chinese texts; the Tibetan omits mantras [39]-[43].

63      The Japanese manuscript and the Sung edition have visphurad (“by glittering,,?)for visphura, and it is this form that is usually found in transliterations of this mantra in other Chinese texts.

64      Japanese manuscript and Sung edition: Om vajrakila hum phat.

65      Japanese manuscript and Sung edition: Om kili kili vajra hum phat.

66      Cf. mantra [10] and n. 15. Japanese manuscript and Sung edition: Namo ratnatrayaya, namo vajrakrodhdya mahabalapardkramaya sarva- vighnavindsandya, om huru huru tistha tistha bandha bandha hana hana amfte huiji phat.

67      The Japanese manuscript and the Sung edition omit the salutation (namo bhagavate usnisaya); the Tibetan omits mantras [44]-[46].

68      Cf. mantra [3]. Japanese manuscript and Sung edition: Om kate vikate katamkate kata vikata katamkate bhagavati vijaye svaha (cf. mantra cited in n. 8).

69      Japanese manuscript and Sung edition: Namo lokadhatriye, namah samkare sdntikare ghutta ghutta ghuttini ghataya ghuttini svaha (cf. mantra cited in n. 9).

70      Cf. n. 57.

71     What is termed here and below “initial recitation,,,“preliminary recita­tion,w or “preliminary service” corresponds to the Sanskrit purvaseva (“prior/preliminary service/worship”)and refers to the initial session of devotions that a practitioner must perform when he is first given a man­tra.

72     The Tibetan gives the mantra of Ucchusma: Namo vajraya, om vajrakrodhamahdbala hana daha paca vidhvamsaya ucchusmakrodha hum phat.

73     The Tibetan Chapter 16 ends here, and Chapter 17 starts with the fol­lowing mantra: Om ekajvalavajrapani hum samayam anusmara huiri phat svdhd.

74     Although our text has “Dharma-Buddha” ifa-fo), I follow the Japanese manuscript and the Sung edition, which read “(all) Buddhas” (chu-fo). There are further instances below where fa in our text is clearly an error for chu.

75     The Japanese manuscript and the Sung edition (which give the mantra of the Vajra Family after that of the Lotus Family) omit the salutation {namo... mahayaksasenapataye). Kiri kiri could equally well be read klli klli, but I have tentatively followed the Tibetan.

76     Japanese manuscript and Sung edition: Om adbhute vijaye siddhe siddharthe svaha; Tibetan: Namo ratnatrayaya, om adbhute vijaya siddhi siddharthe svaha.

77     The Tibetan adds a salutation: Namo ratnatraydya, nama aryavalo- kitesvaraya bodhisattvaya.

78     The Tibetan has “thumb” for “forefinger,” as do also the Japanese manu­script and the Sung edition, which in addition provide a more detailed description of the positions of the fingers when working the rosary:

With the thumb of the right hand press the tip of the ring finger, stretch the middle finger and little finger straight out, bending them slightly, and with the forefinger press against the side of the upper phalange of the middle finger; the left hand is also the same.

79     The Japanese manuscript and the Sung edition have [sid]dhe siddhe for siddhe, while the Tibetan has sadhaya sadhaya for sadhaya. Siddhe could also be taken to mean “O success!”

80     Japanese manuscript and Sung edition: Om [va]sumati sriye padma- mdlini svdhd.

81     The Japanese manuscript, the Sung edition, and the Tibetan all have “thirty-two syllables.” There are frequent discrepancies between the texts with regard to numerical references, but these differences have gener­ally not been noted.


82      Here and below vidya (or mantra) is often used metonymically to refer to the deity personifying or presiding over the vidya, (or mantra).

83      It is not entirely clear whether or not the “undergarment” mentioned here represents one of the “three robes” as is normally the case (Ennin counts it separately), but, following the Tibetan, I have assumed that it is.

84      Cf. n. 26.

85      The Tibetan inserts om before visuddhe.

86      The Japanese manuscript and the Sung edition add a salutation: Namo ratnatrayaya, nama dryavalokitesvaraya bodhisattvaya mahasattvaya mahakdrunikdya.

87      The Tibetan omits prabhavati.

88       The Tibetan has after you have prayed for commands.. •,,,which would seem to fit the context better, assuming that the instructions or com­mands take the form of dreams as described below.

89      These words of invocation are a loose translation of the first part of the following mantra.

90      Our text has havyakavyavdhutiya for havyakavyavahanaya. The Tibetan translates ehy... bhava and gives the mantra as follows: Om agnaye havyakavyavahanaya svaha. The Japanese manuscript and the Sung edition omit the mantra with the comment “as above,” presumably re­ferring to the similar mantra cited in n. 59.

91      Tibetan: Om agnaye havyakavyavahanaya dlpya dlpaya svaha. The Japanese manuscript and the Sung edition again omit the mantra with the comment “as above,,,presumably referring to the similar mantra cited in n. 59.

92      The Tibetan here inserts the following mantra of Kilikili: Om kili kili vajrabhimaraudripatrita (?) mahakrodha vijaya nikrnta hum phat bandha bandha svdhd (cf. mantra cited in n. 27).

93      Here and below all three Chinese recensions regularly confuse realgar and orpiment, and in the translation this error has been corrected on the basis of the Tibetan. That this is an error is confirmed by the analo­gies given below when describing the colors of realgar and orpiment.

94      The Chinese correctly has Korpimentw here.

95      Chinese Hang: a unit of weight equivalent to approximately sixteen grams, but popularly equated with an ounce; Tibetan srang (Sanskrit pala), to which the unit of capacity ho occurring toward the end of Chap­ter 18 also corresponds.

96      The “Great Mandala of Consecration” is the first mandala to be described in the Susiddhikara-sutra, and therefore this reference to the KVidyaraja


Mandala described earlierM could be regarded as evidence that the Susiddhikara-sutra originally formed part of a larger text; see also n. 23.

97      In ordinary Sanskrit usage, mandala simply means “circlG,” and in a Tantric context it refers not only to a sacred enclosure in its entirety but also to the series of concentric enclosures, set within a square and often circular, that make up the overall mandala. Judging from the fact that the deities are here arranged along the east, north, south, and west sides of the second of these enclosures, it would appear that in the present instance these concentric enclosures are square rather than circular.

98      This possibly refers to Chapter 20,although the Tibetan has a more general import: “the rites for consecration that are explained in maridalas.n

99      It is not entirely clear how many consecrations are performed, but since the Tibetan has “lastly” for “fourth,” I have assumed that four consecra­tions are performed, although Ennin describes it as a “seven-flask conse­cration.w

100   “Irradiate” is here used in the sense of causing an object to generate radiant energy or magical power (tejas), thereby sanctifying it and in­creasing its magical efficacy.

101   The Japanese manuscript and the Sung edition omit teje.

102   The Tibetan inserts avisa after dipay a.

103   Tibetan: Om jvala jvala jvdlaya bandhuri hurn phat.

104   The Tibetan gives Mamak^s vidya and heart-mantra and what presum­ably corresponds to “the mantra of the Four-Syllable Vidyarajaw: Namo lokadhatriye, namah samkare santikare ghutta ghutta ghuttini ghuttaye ghuttini svahd (cf. mantra cited in n. 9); Om kulamdhari bandha bandha hum phat (= [19]); Om vajra hurn phat.

105   what I have tentatively read as guru could also be read kuru (“do!”),in which case it should probably be understood in conjunction with the preceding sarrinidhim as sarpjiidhiijt kuru (“be present!”).

106   The Japanese manuscript, the Sung edition, and the Tibetan all have “fifth” for “fifteenth.”

107   Following the Japanese manuscript and the Sung edition, I take shih cheng erh yiieh (''tenth, first, and second months”)in our text to be an error for shih-erh yiieh (“twelfth month”),which according to the Ti­betan corresponds to the Sanskrit prdtiharakapaksa (see n. 26).

108   Following the Japanese manuscript, the Sung edition, and the Tibetan,

I  take erh-mu (“two-eyed”) in our text to be an error for san-mu (“three­eyed").


109   Tibetan sha chen = Sanskrit mahdmamsa: human flesh (literally, “great flesh”). Because of the similarities between the characters for “dog” (ch,Uan) and “great” (ta), it is possible that the Chinese ch,iian-jou, “dog,s flesh,” is a scribal or typographical error for ta-jou,“great flesh,,,but it is more likely to have been a deliberate mistranslation in deference to Chinese sensibilities. Likewise in Chapter 15 “dog,s flesh or pig,s flesh” corresponds to the Tibetan sha chen la sogs pa,“great flesh and so forth,” and in Chapter 11 “the fat of dog,s flesh” corresponds to the Tibetan tsh.il chen gyi snum, “oil of great fat” (i.e., human fat).

110   Cf. n. 96.

111   The Japanese manuscript and the Sung edition here insert brief instruc­tions with three mantras for performing a homa rite similar in content to the passage quoted in n. 59.

112   The Japanese manuscript, the Sung edition, and the Tibetan all add daha daha vajra after hana hana vajra; the Tibetan also has dharaya dhdraya (or daraya d&raya) vajra ddruna ddruna vajra for daraya daraya vajra.

113   Literally, “four places•” According to the Japanese manuscript and the Sung edition, the second part is offered to the four assemblies of monks, nuns, laymen, and lay women. This interpretation of “four places” is not supported by the Tibetan, and therefore I have tentatively taken it to refer to the aforementioned four recipients of the divided article other than oneself.

114   The five cardinal sins of killing one’s father, killing one,s mother, killing an arhat, causing the Buddha’s body to bleed, and causing disunity in the Sangha.


 

 

Bibliography

Giebel,Rolf W. uSoshitsujikara-kyd genten kenkytl shotan—kanji on’yaku bugon gange to no suitei kanbon o chushin ni_Tdhogaku, No. 99, 2000. Gives Sanskrit reconstructions of fourteen verses of the Susiddhikara-sutra preserved in Chinese transliteration.

Hopkins, Jeffrey,translator and editor. The Yoga of Tibet—The Great Ex­position of Secret Mantra: 2 and 3. London: George Allen & Unwin, 1981. Contains many quotations and summarizations of passages from the Tibetan translation of the Susiddhikara-sutra.

Oyama, Ninkai. “Soshitsuji-kyo ni kansuru ichi kSsatsu.” Mikkyd Bunka, Vol. 140, 1982. Dates earliest copy of the Japanese manuscript ver­sion to the mid-eighth century.

Takada, Ninkaku. £<Shobodai-zo Soshitsujikara jojuho shu no kenkyu— shosa tantora no shishi nenju shidai——.,,Kdyasan Daigaku Ronso, Vol. 12,1977. Japanese translation of VarabodhiJs Susiddhikara- sadhanasamgraha.

Takada, Yorihito. liSoshitsujikara-kyo ‘Sh5mon-bon’ no k5satsu.” Mikkydgaku,No. 32,1996. Discusses the relationship between the three Chinese recensions.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Glossary

Akanistha Heaven: The highest of the eighteen heavens of the realm of form (rupa-dhatu). See also three realms.

Aksobhya (“Immovable One,,): One of the five Buddhas of the Vajradhatu Mandala. See also Amoghasiddhi; Lokesvararaja; mandala; Ratna- sambhava; Vairocana.

Amoghasiddhi (“Infallible Success”): One of the five Buddhas of the Vajradhatu Mandala. See also Aksobhya; Lokesvararaja; mandala; Ratnasarjibhava; Vairocana.

arhat: One who has freed himself from the bonds of birth and death by eliminating all passions. The highest spiritual ideal of early Buddhism.

Avalokitesvara: The bodhisattva who represents great compassion. See also bodhisattva.

bodhisattva: One who has engendered the profound aspiration to achieve perfect enlightenment (bodhicitta) on behalf of all sentient beings. The spiritual ideal of the Mahayana. See also Mahay ana.

Buddha Family: One of the three groups or “families” (kula) into which the deities of early Tantric Buddhism are organized. See also Lotus Fam­ily; Tantric Buddhism; Vajra Family.

dharani: Originally, the ability to comprehend and retain the Buddhist teachings. It also came to refer to special verbal formulae believed to encapsulate the essence of the teachings and have great power. See also mantra.

dharma-kaya. See tri-hay a.

dharma-mudrd. See mudra.

Dharma-realm (dharma-dhatu): Literally, the objects (dharmas) of the mind in general. It also means the entire universe, or the fundamental spiri­tual reality underlying all the illusions and things of the phenomenal world. See also three realms.

Esoteric Buddhism: See Tantric Buddhism.

evil destinies: Three of the six modes of cyclic existence (samsara) in which sentient beings transmigrate in retribution for evil deeds: (1) hell, (2) the realm of hungry ghosts (pretas),and (3) the realm of animals. The other three modes are the realms of humans, of demigods (asuras), and of gods.


Great Hell of Immediate Retribution (Avici): The lowest and most painful of the various levels of hells.

Great Vehicle. See Mahay ana.

JambGdvlpa: Also Jambudvipa. In Indian cosmology, the continent to the south of Mount Sumeru (or Meru) and the home of human beings.

karma-mudra. See mudra.

LokesvararSja (“Lord and King of the World,,): One of the five Buddhas of the Vajradhatu Mandala. See also Aksobhya; Amoghasiddhi; mandala; Ratnasambhava; Vairocana.

Lotus Family: One of the three groups or “families” (kula) into which the deities of early Tantric Buddhism are organized. See also Buddha Fam­ily; Tantric Buddhism; Vajra Family.

mdha-mudra. See mudra.

Mahavairocana. A designation of the chief deity in Tantric Buddhism, cor­responding to the dharma-kaya and to be distinguished from Vairocana (although the two are sometimes used interchangeably). See also Tantric Buddhism; tri-kaya; Vairocana.

Mahayana (“Great Vehicle,,): A form of Buddhism that developed in India around 100 b.c.eand which exalts as its religious ideal the bodhisattva, the great being who is willing to delay his own enlightenment until he can save all sentient beings. Such selfless compassion becomes possible only when the practitioner grasps the central Mahayana doctrine of emptiness and so realizes that “self” and “others” are not separate. See also bodhisattva.

Maitreya: The future Buddha, currently still a bodhisattva. See also bodhisattva.

martdala (“circle”): In Tantric Buddhism, a square or circular site in which deity-images, etc., are installed for the performance of rituals. It also came to refer to pictorial representations of these arrangements of deities. See also Tantric Buddhism.

Manjusri: The bodhisattva who represents wisdom. See also bodhisattva.

mantra: A mystic or incantatory formula used in the rituals of Tantric Buddhism. See also dharani; Tantric Buddhism.

mdra: The original meaning of mara is “death,,,and it also came to signify the personification of death or the Evil One (MSra). In Buddhism four types of mdras, or demons, are distinguished: (1) the five aggregates, (2) mental afflictions,(3) death, and (4) the king of demons in the


Glossary

Paranirmitavasavartin Heaven. See also Paranirmitavasavartin Heaven.

mudrd (“seal”): Generally, a ritualistic hand gesture used in the rituals of Tantric Buddhism. Sometimes four types are distinguished: (1) maha- mudra (“great seal,,)一images of deities as they are visualized in their physical form; (2) samaya-mudra (“pledge-seal”)一seals in the sense of hand gestures; (3) dharma-mudra (“dharma-seal”)一incantatory formulae or seed-syllables representing the verbal counterparts of the deities; and (4) karma-mudra (“action-seal”)一activities characteristic of each deity.

nirmdna-kaya. See tri-hay a.

nirvana: The final goal of Buddhist aspiration and practice, a state in which passions are extinguished and the highest wisdom attained.

own-nature: The quality of having a permanent, unchanging existence in­dependent of causes and conditions.

Paranirmitavasavartin Heaven: The sixth heaven in the realm of desire (kama-dhatu). See also three realms.

prajfia: Nondiscriminating or transcendental wisdom, the understanding of things as they actually are. One of the paramitas (perfections) of a bodhisattva. See also bodhisattva; six paramitas.

Prajnaparamita (“perfection of wisdom”): The name of a body of Mahayana literature that emphasizes the doctrine of emptiness. Also the name of a goddess personifying this body of literature. See also Mahayana.

pratyekabuddha: A sage who attains enlightenment by observing the prin­ciples of causation and dependent arising by himself. He attains en­lightenment without the guidance of a teacher, and he intends neither to guide others nor to expound the teaching to others.

Ratnasambhava (“Jewel-born One,,): One of the five Buddhas of the Vajradhatu Mandala. See also Aksobhya; Amoghasiddhi; Lokesvara- r5ja; mandala; Vairocana.

Sakyamuni: The historical Buddha who lived in India in the fifth century b.c.e., and whose life and teachings form the basis of Buddhism.

samadhi: A state of meditative concentration and focusing of thought on one object.

Samantabhadra (“Universally Good,,): A bodhisattva who represents the ultimate principle, meditation, and the practice of all Buddhas. The embodiment of adherence to vows of great compassion. See also bodhisattva.

Glossary

samaya: In Tantric Buddhism, the “pledge” of the “coming together” of a divinity with the practitioner, or a symbolic representation of the pledge. See also Tantric Buddhism.

samaya-mudrd,. See mudra.

sambhoga-kaya. See tri-kaya.

siddhi: “Accomplishment” or “success,” many different varieties of which are enumerated in Tantric scriptures. See also Tantric Buddhism.

six paramitas (“perfections”): virtues cultivated by a bodhisattva on the way to complete enlightenment. They are: (1) giving (dana); (2) moral­ity (sila); (3) forbearance (ksanti); (4) effort or energy (virya); (5) medi­tation (dhyana)', and (6) wisdom (prajna). See also bodhisattva.

sravaka: Originally, a disciple of the historical Buddha, one who directly heard his teachings. Later used as a general term for followers of early Buddhism, to distinguish them from adherents of Mahayana and Tantric Buddhism. See also Mahayana; Tantric Buddhism.

Tantric Buddhism: A form of Buddhism that evolved through the blending of the teachings of Mahayana Buddhism with, the techniques for real­ization described in texts called tantras, involving the extensive use of mantras, mudrds,mandalas, and ritual. In its form as it has devel­oped in East Asia in particular, it is often referred to as Esoteric Buddhism. See also Mahayana; mandala; mantra; mudra.

TathSgata: An epithet for a Buddha. It came to be interpreted as “one who has gone to (gata) or come from (agata) the truth of thusness (tathata),n i.e., “one who embodies the truth of thusness.”

three bodies. See tri-kdya.

three families. See Buddha Family; Lotus Family; Vajra Family.

Three Jewels: The Buddha, the Dharma (the Buddha’s teachings), and the Sangha (the community of his followers).

three realms {tri-dhatu)\ The three spheres of transmigratory existence: (1) the realm of desire (kama-dhatu), i.e., the world of everyday con­sciousness accompanied by desires; (2) the realm of form (rupa-dhatu), in which desires have been eliminated but the physical body remains; and (3) the realm of nonform (arupya-dhatu), in which the physical body no longer exists.

tri-kaya: The three bodies, or manifestations, of a Buddha, consisting of the dharma-kdya (“Dharma-body”),which is ultimate truth; the sambhoga-kaya (“enjoyment body”),a symbolic personification of the Dharma-body that a Buddha assumes both as a reward for eons of


ascetic practice and in order to expound the Dharma to bodhisattvas and others; and the nirmana-kaya (“transformation body,J), an “incar­nate” or “historically manifested” body of a Buddha such as Sakyamuni that appears in the world to guide sentient beings in a manner adapted to their situations and abilities.

ud&na: A joyous or inspired utterance, generally in verse.

Vairocana (“He Who Is Like the Sun” or “Resplendent One”): One of the five Buddhas of theVajradhatu Mandala. See also Aksobhya; Amogha- siddhi; Lokesvararflja; mandala; Ratnasambhava.

vajra: Originally it referred to a thunderbolt or to a very hard metal identified with the diamond, and hence it is often used as an analogy for something hard and indestructible. It also refers to a ritual instru­ment similar in shape to a short scepter and having one, three, or five prongs at each. end.

Vajra Family: One of the three groups or “families” (kula) into which the deities of early Tantric Buddhism are organized. See also Buddha Fam­ily; Lotus Family; Tantric Buddhism.

Vajrapani (“Vajra-in-Hand”): A bodhisattva who is in Tantric Buddhism generally equated with Vajrasattva. See also bodhisattva; Tantric Buddhism; Vajrasattva.

Vajrasattva (“Adamantine Being”): A bodhisattva associated with the awak­ening of the aspiration for enlightenment (bodhicitta) and considered to epitomize the ideals of Tantric Buddhism. See also bodhisattva; Tantric Buddhism.


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

 

 

 

 

 

 

 

 

 

Index


 

 

 

abhicaruka rite 116,117,130,

132,133,134,144,155,157, 158,162,166,169,170, 171, 173,174, 175, 176,177, 181, 185-9,193,195,206, 207, 211,212, 214,239, 255,265, 266,267,299,301, 302,307, 309-310, 312 Abhyudgatosnlsa 280 Acarya 117,125,135-6, 138, 145, 147,153,229, 230, 231,257, 303

Action Tantras. See Kriya Tantras action-vajra (see also karma-vajra) 56, 67

Adamantine Acarya (see also Ada­mantine Teacher; Teacher)

76

Adamantine Disciple 73 Adamantine Pinnacle Sutra. See Sarvatathagatatattvasamgraha Adamantine Realm(s) 8, 10,11,

19,24,42,47, 59, 65,68,73, 74’ 84, 90, 92,103 Adamantine Teacher (see also

Adamantine Acarya; Teacher) 70, 71

Adamantine Wisdom 288 Adamantine Women (see also Eight Goddesses of Offering)

69

Aditya 287 Adorned One 288 Agni 237-8, 240, 286, 291,294, 319

Akanistha Heaven 19,20 Akasagarbha (see also Vajraratna) 19,25, 33,34, 182 Aksobhya 13,25,53,56, 58,69,

94,95

Amitayus (see also Lokesvararaj a) 13,69,94 Amogharaja (see also VajrarSja) 28,29,66 Amoghasiddhi 13,25,55,58, 60, 69, 94

Amoghavajra 5,6,7,8, 9,10,11, 14,15, 103,105,106 Amrtakundalin (see also

Kundalin) 132,203,217,255,

256,    320 Ananda 254, 280,286 Anandagarbha 6,10,103,106 Ananta 288

antardhd, antardhana rite 81, 214, 251 Aparajita 132,261,275-276,

280,301 Aparajita 182,261,286, 290,

300,308

aranya(s) 143,144, 157,172,182, 245

aroha 118,195,196-7, 198,199,


aroha {continued)

200,205,217, 219, 221, 223, 225,237,238, 239,275,282, 290,293,294, 303,305,315, 319

arhat(s) 25,106,182,208,324, arya(s) 155 Asani 299

asura(s) 155,174, 191,287, 295, 301

Avaca 43,44, 67 Avalokitesvara (see also Vajra­dharma) 19,25, 26,39,40, 118,184,204,207,208,254, 276,280, 289, 300 Avalokitesvara Family (see also Lotus Family) 130, 156,157, 184,211 Avalokitesvara-Mother. See Pandaravasini avesa 70,77, 97,104, 313 Avesa 63

Avici. See Great Hell of Immediate Retribution

B

Bahubhuj amukha 300 Bala 301

bhaumadeva(s) 155 bhiksu(s) (see also monk) 150,153 bhiksuiii(s) (see also nun) 150 Bhima 299 bhuta(s) 155,185 bija 11,103 Bodhgaya 313 bodhi 14,25,136,211 bodhicitta 22, 118,150 bodhimanda 23, 25 bodhisattva(s) 19,22,23,24,64, 65,103,105,129,136,137,

143,146, 153,155,182,184, 187,191, 192,193,208,216, 226

Brahma 22,184,255,286,287, 301

Brahman(s) 161,237,238,270, 271,305 Brahmaraja 255 BrahmasrIvidya 255 Buddha(s) (see also Sakyamuni; Tathagata; Three Jewels) 20, 22,23,24,26,28,29,30,31, 32, 33,34,35,36,37, 38,39, 40,41,42,43,44, 45,47,48, 49,50,51, 52,55,56,58,60, 62,63,65, 66,68, 69,70,74, 79,80,82, 84, 85,86,87,88, 89,91,92,93, 94,95,96,101, 104,106,131,133, 136, 138, 139, 143,144,150,155,182, 192,193,207,208,209,210, 216, 219,279,306,321 Buddha-crown(s) 244,254,318 Buddha-Crown(s) 286, 301 Buddhadamstra (see also Tatha- gatadamstra) 301 Buddha Family 130,131,132,

133,152,155,156,157,161, 162,165,172,173,174,175, 188,192,200,201,202,204, 211,219,243,244,254,259, 269,270,279, 280,281,286, 287,293,308,311,314, 315, 319, 320 Buddhagaya. See Bodhgaya Buddhaguhya 6 Buddhalocana (see also Tatha- gatalocana) 130,152, 182, 261,276,279, 301, 316 Buddhamaitri (see also Tathagata- maitri) 182,279,301

Buddha-Mother. See Buddha- locana

Buddhasakti (see also Tathagata- sakti) 279,301 Buddhism (see also Esoteric

Buddhism; Tantric Buddhism) 107,117 Buddhorna (see also Tathaga- torna) 279, 286,301

c

caitya(s) 150,153,216,273 cakravartin 193,279, 301 Camunda 169 candala{s) 146, 186 Candra 104,261,281, 287,301 Caturbhuja 281 ceta, cetaka(s) 130,134 Ceylon. See Sri Lanka China 7,161

Chinese 5,6,7,9,14,15, 104,113, 114,115,116,121, 122,311, 313,319, 320,322,324 Chin-kang-ting ching (see also Adamantine Pinnacle Sutra) 6,9

cintamani 191 Citrarupin 300 civara 289

D

dana 37

Danapala 6,7,104 dana-paramita. See paramita, dana-paramita danda 260, 290,291 Deer Park. See Sarnath demon(s) 91,132,134,143,146, 147,155,169, 185,191,194, 198,203,206,220,233,273, 286, 290,309,310,314 deva(s) 155,161 Devanga 281 dharani(s) 77,105,311 dharma(s) 14,20, 25,39,43,58, 92-93,103 Dharma (see also Three Jewels) 19, 21,27, 28,39,40, 42, 43, 44,45,56,63,66,74, 80, 86, 87,92,93,99,104,135,137, 139,144, 145,150, 153, 207, 208,243,286,321 Dharma-body (see also dharma- kaya) 9,40 dharma-dhdiu {see also Dharma- realm) 9 dharma-kaya (see also Dharma- body) 9,103 Dharma-knowledge 25,26,40 dharma-mandala. See mandala, dharma-mandala Dharma Mandala 9 dharma-mudra. See mudra, dhar- ma-mudra Dharma-nature 44, 73 Dharma-realm (see also dharma- dhatu) 9,27,39,60,103 dharma seal. See seal, dharma seal

dharma-vajra 55,91 Dharma vajri 13,86 Dharma-wheel 42, 43, 67, 87, 91, 96,143,286 Dhyanotta rapatalak rama 113 Donjaku 8

Duryodhana (see also Vajraraksa)

67

Duryodhanavlrya (see also Vajra- rak§a) 49, 50 Dvadasabhuja 281

E

Eight Goddesses of Offering 14 Eight Great Bodhisattvas 212 Eight Great Caityas (see also Eight Great Stupas) 273 Eight Great Stupas 143, 216,309 eight holy sites (see also Eight Great Stupas) 306 Eight Naga Kings 301 EkajatS 256, 287,290 Ekavira. See Sole Victor over Vio­lence and Wrath Ennin 7,115,313,322,323 Esoteric Buddhism (see also Tantric Buddhism) 5-6,7, 113

F

family(ies), of deities (see also three families) 56, 57,58,73, 74, 83,133, 134,151,152,

156,157,158,163,165,166, 169, 170,171,173, 174,175, 177, 178,179,182,184, 185, 187, 196, 197, 198,199,200, 201,202,204,205,206,210, 212,213,214, 218,220,223, 225,233,235,239,249, 254, 255,256,261,270,280,281, 282,285, 288, 289,290, 293, 299,305, 308, 311 mother(s) of 116,151,152,204, 206, 214,220,223,226,233, 239,249,254,255,256,259, 261,262,273, 277,279,285, 286, 288,289,293,296,308, 309

Fire 281,300 Five Buddhas (see also Five Tathagatas) 92,103,104 five sins 99,106,309,324 Five Tathagatas (see also Five Buddhas) 10,104 Four Gatekeepers 14,69,105 Four Paramitas 13,56,103 Four Sisters 169 four sites (of the Buddha) 143, 313

Four-Syllable Vidyaraja 262, 323

G

Gaganaganja 20 Ganapati 301 gandharva(s) 155,174, 288 Ganesa 312

Ganges River 20, 144, 307 garuda(s) 155,174,287 gathd(s) 153 Gauri 289

god(s) 145,150,153, 155,156, 158,162,165,166,167, 169, 171,172,174, 177,179, 181, 183,184,192, 194,202,205, 213,217, 221, 237,238,255, 256,261,275, 276,280,285, 286,287,295,299,301,308 goddess(es) 22,56,57,58,59,162, 165,171,172 Gods of Pure Abode 155,181,182, 287

Great Consecration Mandala 119, 253,322 Great Hell of Immediate Retribu­tion 84

Great Mandala 8,9,10,11,42,

43,47, 65,68,73,74,76,77, 78,84,101,135, 253 Great Sattva(s) (see also Maha­sattva) 68,70,78,84,85,86,

97

Great Vehicle 22,26, 28,66, 73, 77, 99,102,135,137,146,

150,216

H

HaritI 184,256,275,280, 290 Hayagriva 131,261,280,287, 300 homa rite (see also Sampat-homa rite) 115,117,118, 119,120, 126,140,144,151, 152,153, 154,178, 181,182,183,184, 185,186,187,188,200,214, 216,217,218, 221,222,223, 225,227,229,233,235,237- 40,253,255,256,257,259, 261-2, 263,269,273,275, 277,279, 280, 281-4, 287, 288,300, 301,302,307, 308, 309,310,318, 319,324 Horiuchi Kanjin 15,106

I

India 5,7,123,319 Indra 286, 287 Indus River 144 Isana 287, 291,295

J

Jambudvipa 10,20 Japanese 5,6,7,8,114,115,117, 121,311,312,314,316,317, 318,319,320,321,322,324,

323 Jata 299 Jaya 182

K

kalasa 260, 276,289,307 Kalika 299 Kapilavastu 143,313

karma 47, 48, 63,70,94,147,188, 210,216

karma-mudra. See mudra, karma- mudrh

karma-yq/m (see also action-ya/ra) 47,48,55,81,82,90,91,95 Karmavajrl 13,87 kd§aya 260 Kata 131,204 Katamkata 131,204 Kilikila 201,203,237,260, 300 Kilikili (see also Kilikila) 237,

238,276,288,322 kirnnarais) 155,174 knowledge-sa打m 20,86 knowledge-ya/ra 26, 32 Kongochd-daikyoo-kyo shiki 8 Kongocho-daikyod-kyo sho 7 Kongocho-kyo. See Adamantine Pinnacle Sutra Kriya Tantras 113 krodha (see also mahakrodha) 77, 201,203, 276, 281, 302 krodharaja 199,200, 201 Krodhavajra 206,319 ksatriya(s) 183 Ksitigarbha 182 Kubera 261 Kulisasana 288 Kulisasani 187, 255,300,319 Kumari 269 kumbhanda(s) 155,187 Kundalin (see also Amrtakun- dalin) 115,116,125,129,132, 206,237,256,257,261,274, 276,281,285,292,308 kundika 260,290,291 Kufijara 286 Kurungini 269 Kusinagari 143


Kutagirika 256,290 L

Laksmi 254,289,301 laymen, lay women (see also upa- sakas\ upasikas) 144, 150, 226,324

Lokesvara (see also Vajradharma) 66

Loke§vararSja 13,25,54,57,60 Lotus Family (see also Avalokites­vara Family) 116,120,129, 130,131,132,133,152,155, 162,165,172,173,174, 184, 192,200, 201, 202,204,211, 212,219,243, 244, 254, 259, 261,269,270,280, 281, 288, 289,308,311,312,314,315, 320,321 Lumbini 313

M

Mahabala 281 Mahakala 169

mahakrodha(s) 116,132,187,

299,300, 311,316,322 Mahamari 187,319 Mahdprajndpdramita-sutra 306 Maharosana 299,300,302 Mahasattva(s) (see also Great Sattva) 24,69 Mahasr! 276, 281, 300 Mahasthamaprapta 184,255, 286 Mahateja (see also Vajrateja) 34, 35,66

Mah巨vairocana 9,10,20,103 Mahayana. See Great Vehicle Mahesvara 276,287, 288,301 mahoraga(s) 155,174, 288 Maitreya 182

Mamaki 131,151,152,204,261, 262,269,276,281, 288,300, 316,323 mandala(s) (see also Dharma

Mandala; Great Consecration Mandala; Great Mandala; Samaya Mandala; Vajradhatu Mandala; Vidyaraja Mandala) 10,11, 12,26,47,56,57,58, 62,64, 65,68, 69,70,73,74, 75,78,79,85,93,101,102, 103,104,105,115,119,120, 125,127, 130,135,139, 140, 144,145,150,178,185, 216, 217,229,239, 253-7,260-1, 270,273,274-5, 276, 277, 279-80,280-1, 283, 284-92, 294,295,299, 300-1,303, 307-8, 309,310,311,313,

322, 323 dharma-mandala 103,313 maha-mandala 10,103, 313 samaya-mandala 103, 313 mani~gem(s) 21,25,26,34, 37,59, 60,61, 62,63,64,65,211,231 ManjusrI (see also Vajratiksna)

19,40,41,67,286 mantra(s) 11,12,14,23,24,45,

64, 74, 75,76,77, 78, 81,82,

98,99,100,105,106,115,

116,117,118-9,121,125,

126,129-34,135,136,137, 138,139,140,141,143,145, 146,147,148,149,150,151, 152,153,155,156,158,161, 163,165,166,167,170,175, 176,177,178,179,183,184, 185,187,188,192,193,194, 195,196, 197,198,199-207, 210-20, 221-2, 223,225, 226,

227,229-31,233,235,237, 238,239,240, 241,243,249, 253,254,255,256,257,259, 260,261,262,263, 273,274, 276,277, 287,280,282,283, 284, 285,286, 288, 289,290, 292,293,301, 302,305,307, 308,309,311,312,313,314, 315,316,319,320,321, 322, 323,324 [heart-]mantra 26,28,30,31, 32, 34, 36, 37, 39,40, 42, 43, 47,49,50,52,64,70,75, 77, 78,79,80,81, 83,84, 86,97, 98,99,100,101,129,149, 152,197,201,202,205, 206, 239,249,254, 255,256,276, 285,289,293,296,308,311, 312,314,323 Susiddhi mantra 202, 205 mantra-consort 169,171, 173,

182,311 mantra-lord 169,182,188,196, 197,202,206,212,213, 217, 218,223, 225,226,229,230, 233,237,256,276,293,300, 308,311 mara(s) 21, 50

Mara (see also Vajraraga) 20,27, 30,31,50,66,67 Marakama (see also Vajraraga)

66

Marapramardin (see also Vajrayaksa) 67 matarah (see also Seven Matarah) 286

monk(s) (see also bhiksu) 6,115, 144,150, 226,260,280,289, 324

mother. See family, of deities, mother of

Mount Sumeru 10, 25 Mrgadava. See Sarnath mudgara 290,300 mudra(s) (see also seal, hand-seal) 19,105,145,196, 198,200, 285

dharma-mudra 11, 92 karma-mudrd 11,94 maha-mudra 11,84,104 samaya-mudra 11,88 mudra-jnana (see also seal-knowl- edge) 10,79 Murdhataka 290

N

naga(s) (see also Eight Naga Kings) 144,155,174, 182, 187,255,274, 280, 287,288, 291,295 Nairanjana River 143,313 Nairrti 286,291,295 Nanda 182,255,280,287 Nandiraukha 299 Nasu Seiryu 8 Nisumbha 132

Nityapritipramuditendriya (see also Vajrahasa) 37,38 non-Buddhist(s) 145,146,153 nun(s) (see also bhiksuni) 144, 150,226,324

o

Oxus River 144 P

Padaniksepa 281 Pandaravasini 130,152,261,281, 287,301,316 pdramita(s) 50,103,209 dana-pdramita 37 Paranirmitavasavartin 286

Paranirmitavasavartin Heaven 143

paustika rite 116,117,130,131, 133,134,144,155, 157, 162, 166,169,170,171,173,174, 175,176,177, 181,183-4, 188,189,193,195,206, 207, 212,239,255,256,265,266, 307, 310,312 Pingala 299 pisaca(s) 155,185 praisika 191,317 praisyas 187,317 Prajfta 182 Prajii 吞 paramita 182 Prajndpdramita-sutra 216 Pramodyaraja (see also Vajra­sadhu) 31, 32,66 pratyekabuddha(s) 155,182,191, 192

Pravesa (see also Vajrapasa) 62 Pritipramodya (see also Vajra­hasa) 66 Prthivi 287 putana(s) 286

R

raksasa(s) 21, 155,185,187,188, 286,291 Rasmimalin 288

Ratnaketu (see also Vajraketu) 36, 37,66 Ratnaparamita 54 Ratnasambhava 13,25,54,57,59, 69,94, 96 Ratnavajrl 13, 86 Rin-chen bzang-po 6 Rudra 255, 289,308

S

Sadbhuja 261, 276,281

Sahacittotpadadharmacakrapra- vartin (see also Sahacittotpa- ditadharmacakrapravartin; Vajrahetu) 20 Sahacittotpaditadharmacakrapra- vartin 42,43 Sakra 183, 290, 291, 294 Sakyamitra 6,103 Sakyamuni 10,25,103-4, 306, 313

salabhafijika 191,319 samadhi(s) (see also Vajrasattva- samddhi) 9,10,22,23,26,

27, 29,30,31,32,34,35,36, 37,38, 39,40,41,42,43,44, 47,48,49,50,51,52,53,54, 55,56,57,58,60,61,62,63, 64,65,68,77,103,104 Samantabhadra (see also Vajra­sattva) 22, 24,26, 27, 28,64, 65,100,182 samaya(s) (see also seal, samaya seal) 11,19,21,25, 29, 31,

32,34, 35,37,38,40, 41,43, 44,48, 50,51,52,53,61,62, 63,70, 73,76,89,102, 103 Samaya Mandala 9 sambhoga-kaya 23,103 sambodhi 20,65

Sampat-homa (see also homa rite) 120,281-4 samyaksamb uddha 25 Sangha {see also Three Jewels)

106,150,207,208,209,306,

324 Sankhin 288

Sanskrit 5,6,7,9,11,14,15,103, 104,105,106,113,114,115, 121,122,311, 316,318,319, 321,322,323,324,325

Santina rite 116,117,126, 130, 131,132,133,134,144,155, 157,158,162,166,169,170, 171,172,173,174,175,176, 177,179,181-2, 187,188, 189,193,195,198,205,206, 207,212,225,238,239,255, 256,265,266, 300,307,309, 310,312 Sarasvatl 311 sarira 144,189,217 Sarnath 313 Sarva 22

Sarvamandalasdmdnyavidhi- guhyatantra 113 Sarvamara(bala)pramardin (see also Vajrayaksa) 20,50, 51 Sarvamvaranaviskambhin 182 Sarvaparamita 55 Sarvarthasiddhi (see also Vajra­dhatu) 10,23,24,103-4 Sarvasaparipuraka 281,300 Sarvatathagatamahayanabhi- samaya 9 Sarvatathagatamusti (see also Vajrasandhi) 51,52,53 Sarvatathagatatattvasamgraha

5-12,103,104, 113 Sarvatathagatavajrakarman 48 Sarvatathagatavisvakarman (see also Vajrakarma) 48 Sataksi 187

sattva 21,22, 27,59,66, 86,98,

100

sattva-vajra 24,25, 54,70,90 Sattvavajri 86

seal(s) 11,19,21,52,53,54,55, 56, 61,62, 63,68,70,78,83, 84-97,98,99,100,101,102, 106,151,201,206,211,212, 220,237,274,293,305,315

dharma seal(s) (see also mudra, dharma-mudra) 11, 57, 92­

4

gem seal(s) 57,87 great seal (see also mudra, maha-mudra) 11,22,68, 84-8

hand-seal(s) (see also mudra) 145,150,200,238,294,315 karma seal(s) (see also mudra, karma-mudrd) 11,70,94-7, 105,106 samaya seal(s) (see also mudra, samaya-mudra) 11,70,88— 92,97,105,106,305 sattva-vajrl seal 75, 76, 77, 89, 90,101,105 seal-binding 52,53,97-9 seal-knowledge (see also mudra- jhana) 10,79,80, 81, 82, 83, 84-97

Seven Auspicious Ones 184 Seven Matarah 301 Seven Srividyas 287 Seven Taras 287 Shingon sect 8 Siddhartha 10,184,255,286 siddhi^) 10, 27,28,29,31,32,34, 35,37,43,44,48, 51,52,53, 73,74,77, 78,79,80,81,82, 93,95,98,99, 105,106,115, 117,119,135,136,137,140, 143,144,147,148,153,154, 162, 174,181,191-4, 195, 197,204,205,209,213,217, 218,220,222,223,226,230- 1,237,243,244,252,253,

257,    265, 266,273,289,290, 293,296,306,313 -knowledge 79-82

Slta River 144 SitStapatro押i§a 279 Siva 132,204,312 SivSvaha 132 Six Great Vidyarajas 287 Sixteen Bodhisattvas 9,13,103,

104

Sole Victor over Violence and Wrath 197,205,319 Soshitsujikara-kyd ryakusho 115 Sphota 62

Sraddh5karavarma 6 sravaka(s) 155 Sri 172

Sridevl. See Seven Auspicious Ones Sri Lanka 7 Srnkhala 299

stupa(s) (see also Eight Great Stupas) 144, 189,215, 217, 306-7 Subahu 299

Subdhupariprccha-nama-tantra

113

Subhakarasimha 114,115,121, 122

Subhuti 254, 280,286 Sumbha 131,132,260, 281,288, 312

Sunda 255,288 Superior Wisdom 288 Supravartana 67 Susiddhikara 288, 293, 299,300 Susiddhikarasadhanasamgraha 115,320 Susiddhikara-sutra 5,113-22, 129,311,313,322,323 Sveta 281,301

T

tantra(s) 5,9,113,311 Tantric Buddhism 5,6,7, 10,113, 116,121 Tara (see also Seven Taras) 255, 261,281,301 Tathagata(s) (see also Tathagata family) 14, 19,20,22, 25, 27, 29,30,33,35,36, 37,39,41, 42,44, 47,49, 50,53,54,55, 56,57,58,59,60,61,62,63, 64,70,78, 89,90,92,99,103, 200,289 TathSgatadamstra 254, 286, 301 Tathagata family (see also Buddha Family) 89 Tathagatalocana 301 TathSgatamaitri 182 Tathagatasakti 254, 261, 279,

286,301 Tathagatorna 182,279 Teacher (see also Adamantine Teacher) 6,10,70,75,76,77, 78,79,80,81, 82,83,84,85, 88,101,117-118,125,135, 139 TejanI 282

Tejorasi 182,261,276, 279 Tendai sect 7,113,115 thirty-seven deities 10, 11,12,104 Thirty-three Gods 155 three families (see also Buddha Family; family, of deities; Lotus Family; Vajra Family) 116,120,129,130,132,144, 155,156,157, 158,162,165, 166, 169,171,172, 174,179, 1181, 91,196,197,200,203, 205, 207,211,239,243,256,

257,260,261, 262, 270,275, 276,289, 290,300,304,302, 308,311,313,315,320 Three Jewels 118,129,131,132, 136,137,144,145,148,150, 181,187,203, 204, 208,209, 210, 211,212,219,226,303 Tibet 5,113,325 Tibetan 6,7,104,106, 113,114, 115,117,118,120,311,312, 313,314,315,316,317,318, 319,320,321,322,323,324 Trinetra 281

u

Ucchusma 206,302,321 udana 27,28,29,30,31,32,33, 34,35,36,37,38,39,40,41, 42,43, 44,45, 48, 49,50,51, 52,53,54,55,56,57,58,59, 60,61,62,63,64, 65 Ugracandapar5krama 319 Uma 22

upadhyaya 136,153 Upananda 182, 255,280,287 updsakas, upasikas (see also lay­men, lay women) 150 Upasunda 255,288 usnisa 311,318 Usnl§acakravartin 279, 301 Uttara-tantra 6,7 Uttarottara-tantra 6,7

V

Vairocana 10,13,19,26,27,28, 30,31,33, 34,35,36,37,38, 39,41,42, 44,47, 48, 49,50, 52,54,55,56,57, 58,59,60, 61,64,65,69,103,105

Vairocanabhisambodhi-sutra 5,6,

113

Vaisnavara 287,288,289,291, 295,308

vajra(s) 14,19,20,21, 24,25,26, 27,28,32,43, 47,53,54,56, 59,60,61,62,63,64, 65,66, 67,69,70, 76,77,78,79,80, 81,82,83,85,86, 87,89,91, 94,97,98,99,101,117, 146, 148,149,151,186,201,203, 206,241,244,254,255,260, 261,271,274,285,286,287, 289,290, 303 Vajra 288

Vajrabhairavanetra 281 Vajrabhasa (see also AvSca; Va- jravaca) 13 Vajrabhima 300 Vajrabodhi 6,7 Vajrabuddhi (see also Vajra­tiksna) 41,67 Vajracakra 87

Vajracanda (see also Vajrayaksa)

51,   67

Vajracapa (see also Vajraraga) 66 Vajradanda 255,281, 288 Vajradhanu (see also Vajraraga)

31

Vajradhara 30,31,33,36,37, 39, 41,42,47, 50,52,53,54,55, 57,58,59,60,61,62, 63,65, 67,68,69,78,82, 90,105,

115,116,118, 125,129,137, 162,207,281,289 Vajradhara-Mother. See Mamaki Vajradharma (see also Avalo­kitesvara; Lokesvara; Vajra- netra) 13,66,75, 87,91,96, 100,103

Vajradhatu 24,25,103-104 vajradhatu (see also Adamantine Realm) 10,103,1044 Vajradhatu-maha-mandala (see also Vajradhatu Mandala)

11,12

Vajradhatu Mandala (see also Great Mandala) 103,104 Vajradhupa 14,59,88 Vajra Family 116,120,129,130, 131,132,133,151,152,155, 156,157,162,165,172,173, 174,175,192,201,202,204, 210,211,212,219,243, 244, 255, 260,261,269,270,281, 288-9,301, 308,311,312, 314, 315,316,319,320,321 Vajragandha 14,61, 88 Vajragarbha (see also Vajraratna) 34,66,69 Vajraglta 14,57,88 Vajraharsa (see also Vajrasadhu) 32,66

Vajrahasa {see also Nityaprltipra- muditendriya; Pritipramodya; Vajrapriti) 13, 37, 66,87,91 Vajrahetu (see also Sahacittotpa- ditadharmacakrapravartin; Supravartana; Vajramanda) 13,67

Vajrakarma (see also Sarvatatha- gatavisvakarman; Vajra- visva) 13,67,75, 87, 91,100,

103

Vajrakarsa (see also Vajraraja)

29,66, 87 Vajraketu (see also Ratnaketu;

Vajrayasti) 13,66,87 Vajrakilikila 299 Vajrakrodha 299, 300,319 Vajralasya 14, 56, 87

Vajraloka 14,60,88 Vajramala 14,57, 88 Vajramanda (see also Vajrahetu) 43, 67 Vajramati 300

Vajramitra {see also Vajraraksa)

50

Vajramudgara 288,300 Vajramusti (see also Vajrasandhi) 19,53,67,106,255,260, 281, 288,299,300 Vajranala 300

Vajranetra (see also Vajradharma) 40,66,69,81 Vajrankusa 14, 61,88,260 Vajrankusi 187, 276,281,288, 299,300 Vajranrtya 14,58,88 Vajrapani (see also Samantabha- dra) 19,28,34,44,49,65,76, 129,131,132,149,187,203, 210,219, 255,276, 303 Vajraparajita 281 Vajraparamita 53 Vajrapasa 14,62,88 Vajraprabha (see also Vajrateja) 35,66

Vajrapriti (see also Vajrahasa) 38,

66

Vajrapuspa 14, 59,88 Vajraraga (see also Mara; Mara- kama; Vajracapa; Vajra- dhanu) 13,30,66,87,91 Vajraraja (see also Amogharaja;

Vajrakarsa) 13,65 Vajraraksa (see also Duryodhana; Duryodhanavirya; Vajra­mitra; Vajravirya) 13,67 Vajraratna (see also Akasagarbha; Vajragarbha) 13,66,75, 89, 100,103

Vajrasadhu (see also Pramodya­raja; Vajraharsa) 13,66,87 Vajrasandhi (see also Sarvatatha­gatamusti; Vajramusti) 13,

52,   67

Vajrasattva (see also Samanta­bhadra; Vajrapani) 13,56,

65,68,70,74,76,77,78,79, 82, 85,86,87,89,94,96,99, 100,101,103, 105 Vajrasattva-samafi/ii 26, 27,29, 30,31,33,35,36, 38,39,41, 42,44, 47,48,50,52 Vajrasekhara-mahaguhyayoga- tantra 9 Vajrasekhara-sutra. See Adaman­tine Pinnacle Sutra Vajrasena 299 Vajrasphota 14,63,88 Vajrasrnkhala 288,300 Vajrateja (see also Mahateja; Vajraprabha; Vimalamaha- teja) 13,66,87,96 Vajratiksna (see also Manjusri;

Vajrabuddhi) 13,66,87 Vajravaca (see also Vajrabhasa) 45,67 Vajravesa 14,63,88 Vajravidarana 302 Vajravirya (see also Vajraraksa)

67

Vajravisva {see also Vajrakarma) 48,67,69 Vajrayaksa (see also Marapramar­din; Sarvam5ra(bala)pramar- din; Vajracanda) 13,67,87 Vajrayasti (see also Vajraketu)

37,66 Varabodhi 115 Varuna 286, 291, 295 vaslkarana rite 307

Vayu 287, 291,295 Vedas 271

vetala 169,191,246,284 vidyd(s) 100,105,214,254,255, 256,261,269,270,273,277, 279,282,287,288,289,293, 296,305,311,322,323 heart-vidya 256,262,270, 280 vidyadhara(s) 79,81,98, 105,129, 156,170,184,187,191,208 vidya-lord 230,237,311 vidydraja(s) 116,125,129, 130, 131,136, 139,145, 151, 154, 162,196,202,206,207,210, 212,225, 233, 256,276,281, 285,288,290,293,296,301, 305,308, 309,311,320 Vidyaraja Mandala 253,289, 322-3

vidyarajnl(s) 136,162,196, 197, 289,293,308,311 Vijaya 182,299 Vijayosnisa 131,280 Vikata 131, 204 Vimalagata 288 Vimalamahatej a (see also Vajra­teja) 35 vinayaka(s) 146,148,151,152, 255,290,314 Visnu 22

visvakarmata 25,26 vow(s) 67,103,118,138,150,196, 197, 199, 210,230, 279,289

Y

yaksa(s) 21,129,131,132,149, 155,165,169,172,173,174, 176,184,191,210,219,274, 287,295,303 Yama 286,291,295 Yasovati 287,300


yoga 10,19

Yoga Tantras 5,6,9,10


A List of the Volumes of

the BDK English Tripitaka

(First Series)

Abbreviations

Ch.\

Chinese

Skt.:

Sanskrit

Jp.:

Japanese

Eng.:

Published title

T.\

Taisho Tripitaka

 

Title

Ch.   Ch'ang-a-han-ching   (長阿含經)

Skt. Dirghagama

Ch.   Chung-a-han-ching   (中阿含經)

Skt. Madhyamagama

Ch. Ta-ch^ng-pen-sheng-hsin-ti-kuan-ching

(大乘本生心地觀經)

Ch. Fo-so-hsing-tsan (佛所行讃)

Skt. Buddhacarita

Ch. Tsa-pao-ts‘ang-ching (雜寶藏經)

Eng. The Storehouse of Sundry Valuables

Ch.   Fa-chu-p'i-yti-ching   (法句臂嘯經)

Eng. The Scriptural Text:  Verses of the Doctrine,

with Parables

Ch. Hsiao_p‘in-pan-jo-po_lo-mi-ching (小品般若波羅蜜經)_

Skt. Astasahasrika-prajnaparamita-sutra

Ch. Chin-kang-pan-jo-po-lo-mi-ching (金剛般若波羅蜜經)_

Skt. Vajracchedika-prajnaparamita-sutra


ll-III

11-  IV

12-  1

12-11

12-111

12-IV

12-V

12-VI

12-VII

12-   VIII

13-   1

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

13-11 Ch. Wu-liang-i-ching (無量義經)


Ch.    Kuan-p'u-hsien-p'u-sa-hsing-fa-ching                             277

(觀皆賢菩薩行法經)

Ch.    Ta-fang-kuang-fo-hua-yen-ching                                      278

(大方廣佛華厳經)

Skt.   Avatamsaka-sutra

Ch.    Sh^ng-man-shih-tzO-hou-i-ch'eng-ta-fang-pien-         353

fang-kuang-ching (,勝鬉師子吼一乘大$便方廣經)

Skt.   Srlmaladevlsimhanada-stitra

Ch.    Chin-kuang-ming-tsui-sh§ng-wang-ching                     665

(金光明最勝王經)

Skt.   Suvar^aprabh_Ssa-siitra

Ch.    Ta-pan-nieh-p'an-ching (大般捏藥經)                             374

Skt.   MahSparinirvana-sutra

Ch.    Fo-ch'ui-pan-nieh-p'an-liao-shuo-chiao-chieh-             389

ching (佛垂般捏槃略説教誡經)

Ch.    Pan-chou-san-mei-ching (般舟三昧經)                           418

Skt.   Pratyutpannabuddhasammukhavasthitasamadhi-

sQtra

Eng. The Pratyutpanna Samadhi Sutra

Ch.    Shou-lSng-yen-san-mei-ching (首愣嚴三昧經)             642

Skt.   Surangamasamadhi-sutra

Eng. The Surangama Samadhi Sutra

Ch.    Chieh-shen-mi-ching (解深密經)                                      676

Skt.   Samdhinirmocana-sutra

Eng. The Scripture on the Explication of Underlying Meaning

Ch.    Yti-lan-p^n-ching (盂蘭盆經)                                             685

Skt.   Ullambana-sQtra (?)

Ch.    SsQ-shih-erh-chang-ching (四十二章經)                          784

Ch.    Wei-mo-chieh-so-shuo-ching (維摩詰所説經)               475

Skt.   Vimalakirtinirdesa-sutra

Ch.    Yueh-shang-nli-ching (月上女經)                                     480

Skt.   Candrottaradarikapariprccha

Tso-ch'an-san-mei-ching (坐禪三昧經)                             614

Ta-mo-to-lo-ch‘an-ching (達磨多羅禪經)                            618

Yogacarabhumi-sutra (?)

Yiieh-teng-san-mei-ching (月燈三昧經)                           639

Samadhirajacandrapradipa-sutra

Ju-leng-ch^eh-ching (入榜伽經)                                        671

Lanka vatara-sutra

T a-fang-kuang-yuan-chio-hsiu-to-lo-liao-i-ching         842

(大方廣圓覺修多羅了義經)

Su-hsi-ti-chieh-lo-ching (蘇悉地掲囉經)                 893

Susiddhikaramahatantrasadhanopayika-patala The Susiddhikara Sutra (In Two Esoteric Sutras)

Mo-teng-chfieh-ching (摩登伽經)                                     1300

Matangl-sutra (?)

Ta-p'i-lu-che-na-cheng-fo-shen-pien-chia-ch{ih-            848

ching (大毘«遮那成佛神變加持緩) Mahavairocanabhisambodhivikurvitadhisthana- vaipulyasutrendraraja-nama-dharmaparyaya

Ching-kang-ting-i-ch^eh-ju-lai-chen-shih-she-              865

ta-ch^ng-hsien-cheng-ta-chiao-wang-ching (金剛頂一切如来眞寊攝大乘現證大教王經) Sarvatathagatatattvasamgrahamahayanabhi- samayamahakalparaj a

The Adamantine Pinnacle Sutra (In Two Esoteric Sutras)

Mo-ho-seng-ch'i-lu (哮柯僧抵}1?)                                       1425

Mahasamghika-vinaya (?)

Ssu-fen-lu (四分谋)                                                              1428

Dharmaguptaka-vinaya (?)

Shan-chien-lii-p‘i-p‘o-sha (善見律泥婆沙)                      1462

Samantapasadika

Fan-wang-ching (梵網經)                                                  1484

Brahmajala-sutra (?)


Yu-p‘o-sai-chieh-ching (優婆塞戒經)                             1488

Upasakasila-sutra (?)

The Sutra on Upasaka Precepts

Ch. Miao-fa-lien-hua-ching-yu-po-t^-she                                1519

(妙法蓮華經憂波提舍)

Skt. Saddharmapundarika-upadesa

Ch. Fo-ti-ching-lun (佛地經論)                                                  1530

Skt. Buddhabhumisutra-sastra (?)

She-ta-ch£eng-lun (HI大乘ii冊)                                   1593

Mahayanasamgraha

The Summary of the Great Vehicle

Eng.

Ch. Shih-chu-p‘i-p‘o-sha-lun (十住毘婆沙論)                         1521

Skt. Dasabhumika-vibhasS (?)

A-p'i-ta-mo-chii-she-lun (阿毘iS磨俱舍論)                 1558

Abhidharmakosa-bhasya

Ch.     Yu-chcieh-shih-ti-lun (瑜伽師地i冊)                       1579

Skt.    YogacSrabhumi

Ch.     Ch'feng-wei-shih-lun (成唯識論)                                   1585

Eng. Demonstration of Consciousness Only (In Three Texts on Consciousness Only)

Ch.     Wei-shih-san-shih-lun-sung (唯識三十論纟ll)             1586

Skt.    Trimsika

Eng. The Thirty Verses on Consciousness Only (In Three Texts on Consciousness Only)

Ch.     Wei-shih-erh-shih-lun (唯識二十論)                             1590

Skt.    Vimsatika

Eng, The Treatise in Twenty Verses on Consciousness Only (In Three Texts on Consciousness Only)

Ch.     Chung-lun (中論)                                                              1564

Skt.    Madhyamaka-sastra

Ch.     Pien-chung-pien-lun (辯中邊論)                                   1600

Skt.    Madhyantavibhaga

Ch.     Ta-ch^ng-ch^ng-yeh-lun (大乘成業論)                       1609

Skt.    Karraasiddhiprakarana

Yin-ming-ju-ch^ng-li-lun (因明入正理論)                     1630

Nyayapravesa

Chin-kang-ch^n-lun (金剛針論)                                  1642

Vajrasiici

Chang-so-chih-lun (彰所知論)                                      1645

Ta-ch'eng-chuang-yen-ching-lun (大乘)嚴經論)1604 Mahay anasutralamka.ra

Chiu-ching-i-ch^ng-pao-hsing-lun                              1611

(究竟一乘寶性論)

RatnagotravibhSgamahayanottaratantra-sastra

P‘u-t‘i-hsing-ching (菩提行經)                                       1662