Monthly Archives: October 2014

Vajracchedikā Prajñāpāramitā Sūtra

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source: http://lapislazulitexts.com

Translated from Taishō Tripiṭaka volume 8, number 235

1. The cause of the Dharma assembly

Thus have I heard. At one time the Buddha was in Śrāvastī, residing in the Jeta Grove, in Anāthapiṇḍada’s park, along with a great assembly of bhikṣus, twelve hundred and fifty in all. At mealtime, the Bhagavān put on his robe, picked up his bowl, and made his way into the great city of Śrāvastī to beg for food within the city walls. After he had finished begging sequentially from door to door, he returned and ate his meal. Then he put away his robe and bowl, washed his feet, arranged his seat, and sat down.

2. Elder Subhūti opens the question

From the midst of the great assembly, Elder Subhūti then arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in respect, he addressed the Buddha, saying, “How extraordinary, Bhagavān, is the manner in which the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavān, when good men and good women wish to develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha replied, “Excellent, excellent, Subhūti! It is just as you have said: the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas. Now listen carefully because you will be told. Good men and good women who wish to develop the mind of Anuttarā Samyaksaṃbodhi should dwell thusly, and should pacify their minds thusly.” “Just so, Bhagavān. We are joyfully wishing to hear it.”

3. The true way of the Great Vehicle

The Buddha told Subhūti, “Bodhisattva-mahāsattvas should pacify their minds thusly: ‘All different types of sentient beings, whether born from eggs, born from wombs, born from moisture, or born from transformation; having form or no form; having thought, no thought, or neither thought nor no thought—I will cause them all to become liberated and enter Remainderless Nirvāṇa.’ Yet when sentient beings have been liberated without measure, without number, and to no end, truly no sentient beings have been liberated. Why? Subhūti, if a bodhisattva has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, then he is not a bodhisattva.

4. The wondrous practice of non-abiding

“Moreover, Subhūti, bodhisattvas should not abide in dharmas when practicing giving. This is called ‘giving without abiding in form.’ This giving does not abide in sounds, scents, tastes, sensations, or dharmas. Subhūti, bodhisattvas should practice giving thusly, not abiding in appearances. Why? If bodhisattvas do not abide in appearances in their practice of giving, then the merits of this are inconceivable in measure. Subhūti, what do you think? Is the space to the east conceivable in measure?” “Certainly not, Bhagavān.” “Subhūti, what do you think? Is the space to the south, west, north, the four intermediary directions, or the zenith or nadir, conceivable in measure?” “Certainly not, Bhagavān.” “Subhūti, for bodhisattvas who do not abide when practicing giving, the merits are also such as this: inconceivable in measure. Subhūti, bodhisattvas should only dwell in what is taught thusly.

5. The principle for true perception

“Subhūti, what do you think? Can the Tathāgata be perceived by means of bodily marks?” “Certainly not, Bhagavān. The Tathāgata cannot be perceived by means of bodily marks. Why? The bodily marks that the Tathāgata speaks of are not bodily marks.” The Buddha told Subhūti, “Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is perceiving the Tathāgata.”

6. The rarity of true belief

Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are able to hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speak that way. After the extinction of the Tathāgata, in the next five hundred years, there will be those who maintain the precepts and cultivate merit, who will be able to hear these words and give rise to a mind of belief. Such beings have not just planted good roots with one buddha, or with two buddhas, or with three, four, or five buddhas. They have already planted good roots with measureless millions of buddhas, to be able to hear these words and give rise to even a single thought of clean, clear belief. Subhūti, the Tathāgata in each case knows this, and in each case perceives this, and these sentient beings thus attain immeasurable merit. Why? This is because these beings are holding no further notions of a self, notions of a person, notions of a being, or notions of a life. They are holding no notions of dharmas and no notions of non-dharmas. Why? If the minds of sentient beings grasp after appearances, then this is attachment to a self, a person, a being, and a life. If they grasp after notions of dharmas, that is certainly attachment to a self, a person, a being, and a life. Why? When one grasps at non-dharmas, then that is immediate attachment to a self, a person, a being, and a life. Therefore, you should neither grasp at dharmas, nor should you grasp at non-dharmas. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know that the dharma I speak is like a raft. Even dharmas should be relinquished, so how much more so the non-dharmas?’

7. No obtaining, no expounding

“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Is there any dharma the Tathāgata has spoken?” Subhūti replied, “Thus do I explain the true meaning of the Buddha’s teachings: there is no fixed dharma of Anuttarā Samyaksaṃbodhi, nor is there a fixed dharma the Tathāgata can speak. Why? The Tathāgata’s exposition of the Dharma can never be grasped or spoken, being neither dharma nor non-dharma. What is it, then? All the noble ones are distinguished by the unconditioned Dharma.”

8. Emerging from the Dharma

“Subhūti, what do you think? If someone filled the three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would such a person obtain many merits?” Subhūti replied, “Very many, Bhagavān! Why? Such merits do not have the nature of merits, and for this reason the Tathāgata speaks of many merits.” “If someone accepts and maintains even as little as a four-line gāthā from within this sūtra, speaking it to others, then his or her merits will be even greater. Why? Subhūti, this is because all buddhas, as well as the dharmas of the Anuttarā Samyaksaṃbodhi of the buddhas, emerge from this sūtra. Subhūti, what is called the Buddha Dharma is not a buddha dharma.

9. The appearance without appearance

“Subhūti, what do you think? Does a srotaāpanna have the thought, ‘I have obtained the fruit of a srotaāpanna?’” Subhūti replied, “No, Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered the stream, yet there is nothing entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotaāpanna.” “Subhūti, what do you think? Does a sakṛdāgāmin have the thought, ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is nothing which leaves or returns. Thus is one called a sakṛdāgāmin.” “Subhūti, what do you think? Does an anāgāmin have the thought, ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Anāgāmin’ refers to one who will not return, yet there is nothing non-returning. Thus is one called an anāgāmin.”

“Subhūti, what do you think? Does an arhat have the thought, ‘I have obtained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no dharma which may be called an arhat. Bhagavān, if an arhat has the thought, ‘I have attained the Arhat Path,’ then this is a person attached to a self, a person, a being, and a life. Bhagavān, the Buddha says that among arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am the foremost free of desire. However, Bhagavān, I do not have the thought, ‘I am an arhat free of desire.’ If I were thinking this way, then the Bhagavān would not speak of ‘Subhūti, the one who dwells in peace.’ It is because there is truly nothing dwelled in, that he speaks of ‘Subhūti, the one who dwells in peace.’”

10. The adornment of pure lands

The Buddha addressed Subhūti, saying, “What do you think? In the past when the Tathāgata was with Dīpaṃkara Buddha, was there any dharma obtained?” “No, Bhagavān. When the Tathāgata was with Dīpaṃkara Buddha there was truly no dharma obtained.” “Subhūti, what do you think? Do bodhisattvas adorn buddha-lands?” “No, Bhagavān. Why? The adornments of buddha-lands are not adornments, and are thus called adornments.” “Therefore, Subhūti, bodhisattva-mahāsattvas should thusly give rise to a clear and pure mind—a mind not associated with abiding in form; a mind not associated with abiding in sounds, scents, tastes, sensations, or dharmas; a mind not abiding in life. Subhūti, suppose a person had a body like Mount Sumeru, King of Mountains. Would this body be great?” Subhūti replied, “It would be extremely great, Bhagavān. Why? The Buddha teaches that no body is the Great Body.”

11. Unconditioned merits surpass all

“Subhūti, suppose each sand grain in the Ganges River, contained its own Ganges River. What do you think, would there be many grains of sand of the Ganges River?” Subhūti said, “There would be extremely many, Bhagavān. The number of Ganges Rivers alone would be countless, let alone their grains of sand.” “Subhūti, I will now tell you a truth. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would he or she obtain many merits?” Subhūti said, “Extremely many, Bhagavān.” The Buddha told Subhūti, “Just so, if good men and good women accept and maintain even a four-line gāthā from within this sūtra, speaking it to others, then the merits of this surpass the former merits.

12. Venerating the true teachings

“Moreover, Subhūti, if one speaks even a four-line gāthā from within this sūtra, you should understand that this place is like the shrine of a buddha. In every world, the devas, humans, and asuras should provide offerings to it. How much more so for those capable of accepting and maintaining the entire sūtra? Subhūti, you should know that this is a person with the highest and most exceptional Dharma. Wherever this sūtra dwells is the Buddha or an honored disciple.”

13. Receiving and maintaining the Dharma

Subhūti asked the Buddha, “Bhagavān, by what name should we revere and maintain this sūtra?” The Buddha told Subhūti, “This sūtra is called the Vajracchedikā Prajñāpāramitā, and by this name you should revere and maintain it. Why is it called this? Subhūti, this Prajñāpāramitā spoken by the Buddha is not a perfection of prajñā. Subhūti, what do you think? Has the Tathāgata actually spoken any dharma?” Subhūti replied, “Bhagavān, the Tathāgata has not spoken.” “Subhūti, what do you think? Are there very many atoms contained in three thousand great thousand-worlds?” Subhūti replied, “There are extremely many, Bhagavān.” “Subhūti, the atoms spoken of by the Tathāgata are not atoms, and are thus called atoms. The worlds spoken of by the Tathāgata are not worlds, and are thus called worlds. Subhūti, what do you think? Can the Tathāgata be seen by means of the Thirty-two Marks?” “No, Bhagavān, the Tathāgata cannot be seen by means of the Thirty-two Marks. Why? The Thirty-two Marks that the Tathāgata speaks of are not marks, and are thus called the Thirty-two Marks.” “Subhūti, suppose there were a good man or good woman who, in the practice of giving, gave his or her body away as many times as there are sand grains in the Ganges River. If there are people who accept and maintain even a four-line gāthā from within this sūtra, then the merits of this are far greater.”

14. Leaving appearances: Nirvāṇa

At that time, Subhūti, hearing this sūtra being spoken, had a profound understanding of its essential meaning, and burst into tears. He then addressed the Buddha, saying, “How exceptional, Bhagavān, is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Prajñā, I have never heard such a sūtra! Bhagavān, if there are again people who are able to hear this sūtra thusly, with a mind of clean and clear belief, giving rise to the true appearance, then this is a person with the most extraordinary merits. Bhagavān, the true appearance is not an appearance, and for this reason the Tathāgata speaks of a true appearance.

“Bhagavān, being able to hear this sūtra thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this sūtra and believe, understand, accept, and maintain it, then they will be most extraordinary. Why? This is because such a person has no notions of a self, notions of a person, notions of a being, or notions of a life. Why? The appearance of a self is not a true appearance; appearances of a person, a being, and a life, are also not true appearances; those who have departed from all appearances are called buddhas.” The Buddha told Subhūti, “Thusly, thusly! If there are again people who are able to hear this sūtra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhūti, this foremost pāramitā that the Tathāgata speaks of is not a foremost pāramitā, and is thus called the foremost pāramitā.

“Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is not a pāramitā of forbearance. Why? Subhūti, this is like in the past when my body was cut apart by the Kalirāja: there were no notions of a self, notions of a person, notions of a being, or notions of a life. In the past, when I was being hacked limb from limb, if there were notions of a self, notions of a person, notions of a being, or notions of a life, then I would have responded with hatred and anger. Remember also that I was the Ṛṣi of Forbearance for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notions of a person, notions of a being, or notions of a life.

“Therefore, Subhūti, bodhisattvas should depart from all appearances in order to develop the mind of Anuttarā Samyaksaṃbodhi. They should give rise to a mind which does not dwell in form; they should give rise to a mind which does not dwell in sounds, scents, tastes, sensations, or dharmas; they should give rise to a mind which does not dwell. If anything dwells in the mind, one should not dwell in it, and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. Subhūti, bodhisattvas should give thusly because it benefits all sentient beings. The Tathāgata teaches that all characteristics are not characteristics, and all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks what is true, one who speaks what is real, one who speaks what is thus, and is not a deceiver or one who speaks to the contrary.

“Subhūti, the Dharma attained by the Tathāgata is neither substantial nor void. Subhūti, if the mind of a bodhisattva dwells in dharmas when practicing giving, then this is like a person in darkness who is unable to see anything. However, if the mind of a bodhisattva does not dwell in dharmas when practicing giving, then this is like a person who is able to see, for whom sunlight clearly illuminates the perception of various forms. Subhūti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this sūtra, then the Tathāgata by means of his buddha-wisdom is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.

15. The merits of maintaining this sūtra

“Subhūti, suppose there were a good man or a good woman who, in the morning, gave his or her body away as many times as there are grains of sand in the Ganges River. In the middle of the day, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Then in the evening, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Suppose this giving continued for incalculable billions of eons. If there are people again who hear this sūtra with a mind of belief, without doubt, then the merits of these people surpass the former merits. How much more so for those who write, accept, maintain, study, recite, and explain it?

“Subhūti, to summarize, this sūtra has inconceivable, immeasurable, limitless merit. The Tathāgata speaks it to send forth those in the Great Vehicle, to send forth those in the Supreme Vehicle. If there are people able to accept, maintain, study, recite, and explain this sūtra to others, then the Tathāgata is always aware of them and always sees them. Thusly, these people are carrying the Anuttarā Samyaksaṃbodhi of the Tathāgata. Why? Subhūti, those who are happy with lesser teachings are attached to views of a self, views of a person, views of a being, and views of a life. They cannot hear, accept, maintain, study, recite, and explain it to others. Subhūti, in every place where this sūtra exists, the devas, humans, and asuras from every world should provide offerings. This place is a shrine to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with flowers and incense.

16. Able to purify obstructions

“Moreover, Subhūti, suppose good men and good women accept, maintain, study, and recite this sūtra. If they are treated badly due to karma from a previous life that would make them fall onto evil paths, then from this treatment by others their karma from previous lives will be eliminated in this lifetime, and they will attain Anuttarā Samyaksaṃbodhi. Subhūti, I remember in the past, innumerable, incalculable eons before Dīpaṃkara Buddha, being able to meet 84,000 countless myriads of buddhas, and providing offerings to honor them all without exception. Suppose someone in the next era is able to accept, maintain, study, and recite this sūtra. The merits of my offerings to all those buddhas are, in comparison to the merits of this person, not even one hundredth as good. They are so vastly inferior that a comparison cannot be made. Subhūti, if there are good men and good women in the next era who accept, maintain, study, and recite this sūtra, and I were to fully explain all the merits attained, the minds of those listening could go mad with confusion, full of doubt and disbelief. Subhūti, understand that just as the meaning of this sūtra is inconceivable, its rewards of karma are also inconceivable.”

17. Ultimately without self

At that time, Subhūti addressed the Buddha, saying, “Bhagavān, when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti, “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I will liberate all sentient beings.’ Yet when all sentient beings have been liberated, truly not even a single sentient being has been liberated. Why? Subhūti, a bodhisattva who has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, is not a bodhisattva. Why is this so? Subhūti, there is actually no dharma of the development of Anuttarā Samyaksaṃbodhi.

“What do you think? When the Tathāgata was with Dīpaṃkara Buddha, was there any dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No, Bhagavān, and thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha, there was truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was no dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. Subhūti, if there were a dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, ‘In the next era you will become a buddha named Śākyamuni.’ It is because there was no dharma of the attainment of Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddha named Śākyamuni.’ Why? ‘Tathāgata’ denotes the suchness of dharmas. Subhūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is no dharma of a buddha’s attainment of Anuttarā Samyaksaṃbodhi.

“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void, and for this reason the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhūti, this is like the body of a person that is tall and great.” Subhūti said, “Bhagavān, the body of a person that the Tathāgata speaks of, tall and great, is not a great body, and is thus called the Great Body.” “Subhūti, for bodhisattvas it is also such as this. If someone says ‘I will liberate and cross over innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti, truly there is no dharma of a bodhisattva, and for this reason the Buddha says, ‘All dharmas are not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva has penetrating realization that dharmas are without self, then the Tathāgata says, ‘This is a true bodhisattva.’

18. Of a single unified perception

“Subhūti, what do you think? Does the Tathāgata have the Physical Eye?” “Thusly, Bhagavān, the Tathāgata has the Physical Eye.” “Subhūti, what do you think? Does the Tathāgata have the Divine Eye?” “Thusly, Bhagavān, the Tathāgata has the Divine Eye.” “Subhūti, what do you think? Does the Tathāgata have the Prajñā Eye?” “Thusly, Bhagavān, the Tathāgata has the Prajñā Eye.” “Subhūti, what do you think? Does the Tathāgata have the Dharma Eye?” “Thusly, Bhagavān, the Tathāgata has the Dharma Eye.” “Subhūti, what do you think? Does the Tathāgata have the Buddha Eye?” “Thusly, Bhagavān, the Tathāgata has the Buddha Eye.” Subhūti, what do you think? Regarding the sand grains of the Ganges River, does the Buddha speak of these grains of sand?” “Thusly, Bhagavān, the Tathāgata speaks of these grains of sand.” “If there were as many Ganges Rivers as there are sand grains in the Ganges River, and there were such buddha world realms as there were sand grains in all those Ganges Rivers, would their number be very many?” “It would be extremely many, Bhagavān.” The Buddha told Subhūti, “Such a number of lands possess a multitude of sentient beings, and their minds are fully known by the Tathāgata. Why? The minds that the Tathāgata speaks of are not minds, and are thus called minds. Why is this so? Subhūti, past mind cannot be grasped, present mind cannot be grasped, and future mind cannot be grasped.

19. Pervading the Dharma Realm

“Subhūti, what do you think? If someone filled three thousand great thousand-worlds with the Seven Precious Jewels, and gave them away in the practice of giving, would this person obtain many merits from such causes and conditions?” “Thusly, Bhagavān, from such causes and conditions, the merits of this person would be extremely many.” “Subhūti, if such merits truly existed, then the Tathāgata would not say that many merits that are obtained. It is from the merits that are unconditioned, that the Tathāgata speaks of obtaining many merits.

20. Leaving form, leaving appearance

“Subhūti, what do you think? Can the Tathāgata be seen by means of the perfected body of form?” “No, Bhagavān, the Tathāgata cannot be seen by means of the perfected body of form. Why? The perfected body of form that the Tathāgata speaks of is itself not a perfected body of form, and is thus called the perfected body of form.” “Subhūti, what do you think? Can the Tathāgata be seen by the perfection of all marks?” “No, Bhagavān, the Tathāgata cannot be seen by the perfection of all marks. Why? The perfection of marks that the Tathāgata speaks of is itself not a perfection, and is thus called the perfection of marks.”

21. No speaking, no dharma to speak

“Subhūti, do not say that it occurs to the Tathāgata, ‘I have a spoken Dharma.’ Do not compose this thought. Why? If someone says ‘The Tathāgata has a spoken Dharma,’ then this is like slandering the Buddha, because my teachings have not been understood. Subhūti, one who speaks the Dharma is unable to speak any dharma, and it is thus called speaking the Dharma.” At that time, Living Wisdom Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings in the next era who will hear this spoken dharma and give rise to a mind of belief?” The Buddha replied, “Subhūti, there will be neither sentient beings nor will there not be sentient beings. Why? Subhūti, the sentient beings that the Tathāgata speaks of are not sentient beings, and are thus called sentient beings.”

22. No dharmas may be grasped

Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly, thusly, Subhūti. With regard to my Anuttarā Samyaksaṃbodhi, there is not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may be grasped.

23. The virtuous practice of a pure mind

“Moreover, Subhūti, the equality of dharmas that has nothing that is better or worse, is called Anuttarā Samyaksaṃbodhi, and by means of no self, no person, no being, and no life, all pure dharmas are cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these pure dharmas that the Tathāgata speaks of are not pure dharmas, and are thus called pure dharmas.

24. The merits of prajñā are incomparable

“Subhūti, suppose three thousand great thousand-worlds all contained Sumeru, King of Mountains, and there were mountains such as this of the Seven Precious Jewels, given away by someone in the practice of giving. If someone has only a four-line gāthā from this Prajñāpāramitā sūtra, and accepts, maintains, studies, recites, and speaks it for others, then the merits of the other person are not even one hundredth as good. They are so vastly inferior that the two are incomparable.

25. Transformations are not transformations

“Subhūti, what do you think? You should not say that it occurs to the Tathāgata, ‘I will cross over sentient beings.’ Subhūti, do not compose this thought. Why? Truly there are no sentient beings crossed over by the Tathāgata. If there were sentient beings crossed over by the Tathāgata, then there would be a self, a person, a being, and a life. The existence of a self that the Tathāgata speaks of is not the existence of a self, but ordinary people believe it is a self. Subhūti, an ordinary person that the Tathāgata speaks of is not an ordinary person.

26. The Dharmakāya is without appearance

“Subhūti, what do you think? Can the Tathāgata be observed by means of the Thirty-two Marks?” Subhūti replied, “Thusly, thusly, with the Thirty-two Marks the Tathāgata is to be observed.” The Buddha said, “Subhūti, if the Tathāgata could be observed by means of the Thirty-two Marks, then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha, saying, “Bhagavān, thus do I explain the meaning of what the Buddha has said. One should not observe the Tathāgata by means of the Thirty-two Marks.” At that time, the Bhagavān spoke a gāthā, saying:

If one perceives me in forms,
If one listens for me in sounds,
This person practices a deviant path
And cannot see the Tathāgata.

27. No severing, no annihilation

“Subhūti, suppose you think, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, do not compose the thought, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, composing this thought, the one who is developing the mind of Anuttarā Samyaksaṃbodhi is then speaking of the severence and annihilation of dharmas. Do not compose this thought. Why? One who is developing the mind of Anuttarā Samyaksaṃbodhi does not speak of a characteristic of the severence and annihilation of dharmas.

28. Not receiving, not desiring

“Subhūti, suppose a bodhisattva, in the practice of giving, filled as many world realms with the Seven Precious Jewels, as there are grains of sand in the Ganges River. If there is a person with the awareness that all dharmas are without self, and accomplishes their complete endurance, then this is superior, and the merits attained by this bodhisattva surpass those of the previous bodhisattva. Subhūti, the reason for this is that bodhisattvas do not receive merit.” Subhūti addressed the Buddha, saying, “Bhagavān, why do you say that bodhisattvas do not receive merit?” “Subhūti, for bodhisattvas to make merit, they should not greedily wish to acquire it, and therefore it is said that there is no merit received.

29. Power and position destroyed in silence

“Subhūti, if someone says that the Tathāgata comes, goes, sits, or lies down, then this person does not understand the meaning of my teachings. Why? The Tathāgata is one who neither comes nor goes anywhere, and for this reason is called the Tathāgata.

30. The principle of the unity of appearances

“Subhūti, if a good man or good woman disintegrated three thousand great thousand-worlds into atoms, would these atoms be very many in number?” “They would be extremely many, Bhagavān. Why? If this multitude of atoms truly existed, then the Buddha would not speak of a multitude of atoms. Yet the Buddha does speak of a multitude of atoms, and therefore the multitude of atoms spoken of by the Buddha is not a multitude of atoms, and is thus called a multitude of atoms. Bhagavān, the three thousand great thousand-worlds that the Tathāgata speaks of are not worlds, and are thus called worlds. Why? The existence of these worlds is like a single unified appearance. Why? The unified appearance that the Tathāgata speaks of is not a unified appearance, and is thus called the unified appearance.” “Subhūti, one who is of the unified characteristic is unable to speak it, and yet ordinary people greedily wish to acquire it.

31. Unborn knowing and perceiving

“Subhūti, suppose someone says, ‘The Buddha teaches views of a self, a person, a being, and a life.’ Subhūti, what do you think? Does this person understand the meaning of my teachings?” “No, Bhagavān, this person does not understand the meaning of the Tathāgata’s teachings. Why? The views of a self, a person, a being, and a life, that the Bhagavān speaks of, are not views of a self, a person, a being, or a life, and are thus called the views of a self, a person, a being, and a life.” “Subhūti, regarding all dharmas, one who is developing the mind of Anuttarā Samyaksaṃbodhi should thusly know, thusly see, and thusly believe, not giving rise to notions of dharmas. Subhūti, the true characteristic of dharmas is not a characteristic of dharmas, and is thus called the characteristic of dharmas.

32. Transforming the unreal

“Subhūti, suppose someone filled immeasurable, innumerable worlds with the Seven Precious Jewels, and then gave these away in the practice of giving. If a good man or good woman develops the mind of a bodhisattva and maintains this sūtra, even with as little as a four-line gāthā, and accepts, maintains, studies, recites, and explains it to others, then the merits of this surpass the others. How should one explain it? Without grasping at characteristics, in unmoving suchness. For what reason?

All conditioned dharmas
Are like dreams, illusions, bubbles, or shadows;
Like drops of dew, or like flashes of lightning;
Thusly should they be contemplated.

After the Buddha had spoken this sūtra, then Elder Subhūti along with all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the devas, humans, and asuras from every world, heard what the Buddha had said. With great bliss, they believed, accepted, and reverently practiced in accordance.

Appendix: Mantra for the Vajracchedikā Prajñāpāramitā

namo bhagavatīprajñāpāramitāyai
oṃ īriti īṣiri śruta viṣaya viṣaya svāhā

Sumatidārikā Paripṛcchā Sūtra

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source: http://lapislazulitexts.com

Translated from Taishō Tripiṭaka volume 12, number 336

Thus have I heard. At one time, the Buddha was in the city of Rājagṛha, on the mountain of Gṛdhrakūṭa, along with a great saṃgha of bhikṣus, twelve hundred and fifty people in all. The bodhisattva-mahāsattvas there numbered ten thousand in all.

At that time in the city of Rājagṛha, there was a laywoman named Good Wisdom, who was in her eighth year. Her appearance and features were upright, colorful, and beautiful, appearing so nice that those who saw her were happy. Already, she had approached and made offerings before innumerable buddhas of the past, planting good roots. When that maiden went to the place of the Tathāgata, she bowed her head at the feet of the Buddha, and then circled around him three full times to the right. Kneeling with palms joined, she spoke a gāthā:

Anuttarā Samyaksaṃbodhi
Is a lamp for the entire world!
Of the practices of a bodhisattva,
I wish you would hear my questions!

The Buddha said to Good Wisdom, “You may now ask questions as you like, and the answers will cut through your net of doubts.” At that time, Good Wisdom went before the Buddha and spoke a gāthā to inquire:

How can one attain upright features
And a body of wealth and nobility?
Moreover, what causes and conditions
Make kinship difficult to destroy?

How may one perceive oneself
Receiving birth by transformation,
Arising from a thousand-pedaled lotus flower,
And giving reverence to the bhagavāns face-to-face?

How is one able to attain realization
Of supreme and sovereign superknowledge,
And go off to innumerable lands
To pay homage to the buddhas?

How can one attain blamelessness,
So that others will have belief,
Purely removing obstacles to the Dharma
And forever departing from the deeds of Māra?

How is one able, at the end of life,
To attain perception of the buddhas,
Hear the speech of the pure Dharma,
And not be subject to suffering?

Great compassionate supremely honored one,
I merely wish you would speak of these for me!

At that time, the Buddha spoke to the maiden Good Wisdom, saying, “Excellent, excellent! It is good that you are able to ask about such profound matters. Now listen carefully, listen carefully and well mindfully, and I will tell you.” Good Wisdom then spoke, saying, “Just so, Bhagavān. We are joyfully wishing to hear it.”

The Buddha told Good Wisdom, “A bodhisattva who accomplishes four dharmas receives an upright body. What are these four? [1] The first is not giving rise to a mind of hatred for bad friends. [2] The second is to abide in great kindness. [3] The third is to have profound delight in the correct Dharma. [4] The fourth is to create images of the Buddha.” At that time, the Buddha spoke a gāthā:

Avoid hatred which spoils good roots,
Have kindness, delight in the Dharma, and make buddha images;
These will cause you to have good features adorning your body
So that all sentient beings are happy when they perceive it.

“Moreoever, Good Wisdom, a bodhisattva who accomplishes four dharmas will attain a body that is rich and noble. What are these four? [1] The first is that you should give timely gifts. [2] The second is to do so without a mind of disdain for others. [3] The third is to do so with happiness. [4] The fourth is to do so without expecting any reward.” At that time, the Bhagavān spoke a gāthā:

Giving timely gifts without disdain,
Happily giving without seeking reward—
Being able to constantly strive and cultivate this,
You will be born into great wealth and nobility.

“Moreoever, Good Wisdom, a bodhisattva who accomplishes four dharmas will have unfailing kinship. What are these four? [1] The first is to be skilled at abandoning divisive speech. [2] The second is to cause sentient beings with wrong views to abide in the right view. [3] The third is to cause the correct Dharma to be protected from extinction, and to abide for a long time. [4] The fourth is to teach sentient beings the path to the Bodhi of the buddhas.” At that time, the Bhagavān spoke a gāthā:

Abandon divisive speech and wrong views,
Protect the correct Dharma from extinction,
And peacefully establish beings in Great Bodhi,
And this will accomplish unfailing kinship.

“Moreover, Good Wisdom, a bodhisattva who accomplishes four dharmas will attain birth by transformation before the buddhas, seated upon a lotus flower. What are these four? [1] The first is to give flowers, fruit, and fine powdered incense as offerings to the Tathāgata and to the stūpas. [2] The second is not to tell lies or harm others. [3] The third is to make images of the Tathāgata placed within a lotus flower. [4] The fourth is to give rise to profound and pure faith in the bodhi of the buddhas.” At that time, the Buddha spoke a gāthā:

By giving flowers and incense to the Buddha and stūpas,
And by not harming others, making images,
And having profound faith and understanding of Bodhi,
You may attain lotus flower birth before the buddhas.

“Moreover, Good Wisdom, a bodhisattva who accomplishes four dharmas may travel from one buddha-land to another buddha-land. What are these four? [1] The first is to not perceive others’ cultivation of goodness as obstruction or annoyance. [2] The second is to never hinder others when they are expounding the Dharma. [3] The third is to burn lamps and make offerings to the stūpas of the Tathāgata. [4] The fourth is to constantly strive to cultivate the dhyānas.” At that time, the Bhagavān spoke a gāthā:

By seeing others cultivating and speaking the correct Dharma
And not giving rise to slander, blame, or obstruction,
By making offerings of lamps to stūpas of the Tathāgata,
And cultivating dhyānas, you may travel the buddha-lands.

“Moreover, Good Wisdom, a bodhisattva accomplishes four dharmas for the station of blamelessness in the world. What are these four? [1] The first is to draw near to virtuous friends without a mind of flattery. [2] The second is to not have a mind of jealousy regarding others’ excellence in the Dharma. [3] The third is to always be happy when others receive honors and recognition. [4] The fourth is to not vainly criticize the practices of a bodhisattva.” At that time, the Bhagavān spoke a gāthā:

Not flattering your close virtuous friends,
Not having jealousy for others’ excellence in the Dharma,
Always being happy when others obtain honor and recognition,
And not slandering bodhisattvas, one attains blamelessness.

“Moreover, Good Wisdom, a bodhisattva accomplishes four dharmas for his speech to be believed by others. What are these four? [1] The first is develop speech and cultivation always in unison. [2] The second is to not do evil things to virtuous friends. [3] The third is to not find faults in the Dharma one has heard. [4] The fourth is to not give rise to a mind of evil for one who speaks the Dharma.” At that time, the Bhagavān spoke a gāthā:

By developing speech and cultivation in unison,
Not harboring animosity for virtuous friends,
And not seeking faults in the Dharma or its teacher,
What you say will be believed and accepted by all.

“Moreover, Good Wisdom, a bodhisattva accomplishes four dharmas for being able to leave obstacles to the Dharma and quickly attain purity. What are these four? [1] The first is to accept the Threefold Discipline with profound conviction. [2] The second is that one does not give rise to slander for extremely profound sūtras. [3] The third is to perceive the newly-developed intention of a bodhisattva as the arising of the mind of omniscience. [4] The fourth is regarding sentient beings with great kindness and equanimity.” At that time, the Bhagavān spoke a gāthā:

By accepting the precepts with profound intention,
Believing and understanding extremely profound sūtras,
Venerating the mind of a beginner as buddha-thought,
And having a mind of kindness, one eliminates obstructions.

“Moreover, Good Wisdom, a bodhisattva accomplishes four dharmas for being apart from māras. What are these four? [1] The first is to fully know the equality of the nature of dharmas. [2] The second is to give rise to determination. [3] The third is to constantly strive to be mindful of the Buddha. [4] The fourth is to transfer over all good roots.” At that time, the Bhagavān spoke a gāthā:

Able to know the nature of dharmas is equal,
Always with determination, mindful of the Buddha,
And transferring over all good roots,
The multitude of māras cannot gain advantage.

“Moreover, Good Wisdom, a bodhisattva accomplishes four dharmas so that at the end of life, the buddhas manifest before him. What are these four? [1] The first is to fulfill the wishes of others by giving what they are seeking. [2] The second is giving rise to profound faith and understanding of good dharmas. [3] The third is to give adornments to the bodhisattvas. [4] The fourth is to diligently make offerings to the Triple Gem.” At that time, the Bhagavān spoke a gāthā:

By giving to others what they seek,
Believing and understanding profound Dharma, giving adornments,
And diligently giving to the field of merit of the Triple Gem,
At the end of life, buddhas will manifest before you.

At that time, the maiden Good Wisdom heard what the Buddha had spoken, and said, “Bhagavān, as the Buddha has spoken of the practices of a bodhisattva, so will I practice them! Bhagavān, among these forty practices, if there is one that is lacking or uncultivated, then this will be conflicting with the Buddha’s teachings and deceiving the Tathāgata.”

At that time, Venerable Mahāmaudgalyāyana spoke to Good Wisdom, saying, “The practice of a bodhisattva is extremely difficult to carry out. You are now developing this extraordinary great aspiration. How will you attain accomplish mastery over this vow?” At that time, Good Wisdom replied, saying, “Venerable, if my great aspiration is true and not void, able to bring these practices to complete fulfillment, then may the three thousand great thousand-worlds shake in six directions, and the heavens rain wondrous flowers, and may the drum of heaven sound of its own accord!” When this had been spoken, flowers fell from the sky like rain, and the drum of heaven sounded of its own accord, and the three thousand great thousand-worlds shook in six directions.

At this time, Good Wisdom again addressed Maudgalyāyana, “From my true words, in a future era I will attain buddhahood, just as Śākyamuni, the Tathāgata. In my land there will be no deeds of Māra, and not even the words for evil destinies, or for women. If what I say is not fabrication, then may the bodies of those in the great assembly all take on a hue of gold!” After speaking this, the assembly took on a hue of gold. At that time, Venerable Mahāmaudgalyāyana then arose from his seat, bared his right shoulder, and bowed with his head at the Buddha’s feet. He spoke saying, “Bhagavān, from these things I have developed the mind of a bodhisattva and even that of the assembly of bodhisattva-mahāsattvas!”

At that time, Dharma Prince Mañjuśrī spoke to Good Wisdom, saying, “In what dharma do you abide to make this sincere aspiration?” Good Wisdom replied, saying, “Mañjuśrī, it is not proper to ask this. Why? This is because in the Dharma Realm there is nothing which abides.” He also asked, “Then what is Bodhi?” She answered, “The non-differentiation of dharmas is what is called Bodhi.” He also asked, “Then what is it that is called a bodhisattva?” She answered, “A bodhisattva is one who is aware that all dharmas are equal to the manifestation of empty space.” He also asked, “What is it that is called the practice of Bodhi?” She answered, “The practice of Bodhi is like a mirage, or like the echo of a valley.” He also asked, “With what underlying meaning do you say such things?” She answered, “In this I do not perceive even the slightest thing which may be underlying or manifest.”

He also asked, “If it is as you say, then all ordinary people would have Bodhi.” She answered, “You speak of Bodhi as being different from an ordinary person? You should not have this view. Why? These are all of the same characteristic of the Dharma Realm, to be neither grasped nor abandoned, with nothing to accomplish or destroy.” He again asked, “How many beings are able to fully understand your meaning?” She answered, “Their number is like the number of illusory minds and mental functions. The illusion of sentient beings is already able to understand my meaning.” Mañjuśrī said, “Illusions are without basis, so how can there be such minds and mental dharmas?” She answered, “The Dharma Realm is also such, neither existing nor non-existing, and for the Tathāgata is it also such as this.”

At that time, Mañjuśrī addressed the Buddha, saying, “Bhagavān, this Good Wisdom is extraordinary, even able to accomplish such dharma-patience!” The Buddha said, “Thusly, thusly! What she has spoken is sincere and true. In such a way, this maiden has long since developed the mind of Bodhi, throughout the past thirty eons, even developing the destiny of my supreme Bodhi, causing such abiding in the patience of the non-arising of dharmas.”

At that time, Mañjuśrī arose from his seat to pay homage, and addressed Good Wisdom, saying, “Throughout innumerable eons in the past, I have made offerings, and never have I encountered what you now speak of!” Good Wisdom spoke, saying, “Mañjuśrī, now you should not give rise to such discriminations. Why? It is non-discrimination that causes the patience of the non-arising of dharmas.” He again asked Good Wisdom, “Why do you still not transform your female body?” Good Wisdom replied, saying, “The appearance of female cannot be grasped, so what is there to transform?

“Mañjuśrī, for you I will remove and cut off all doubt and confusion with the truth of my own words. In a coming era when I attain Anuttarā Samyaksaṃbodhi, the bhikṣus will hear my Dharma, hear of the virtuous life, leave home, and enter the path. In my land, all the sentient beings will have bodies of a golden hue, and wear provisions like those of the Sixth Heaven. The drinks and food will be rich and abundant and will arrive with a single thought. There will be no deeds of Māra, nor evil destinies, and not even the name female. There will be a forest of the Seven Jewels, and above a net of jewels, and a jeweled canopy covered with lotus flowers made of the Seven Jewels. It will be gloriously adorned just as the adornments of Mañjuśrī’s completely pure land, equal and without difference.

“If what I say is not false, then may the bodies of those in the great assembly all take a gold hue, and may my female body transform into male, like a thirty-year old bhikṣu who knows the Dharma!” When this was spoken, the great assembly all took on a gold hue, and Good Wisdom Bodhisattva transformed from female into male, like a thirty-year old bhikṣu who knows the Dharma. At this time, a multitude of earth devas appeared around them and uttered their praises: “Wonderful! Wonderful! Great Wisdom Bodhisattva-mahāsattva, in a coming era when she attains Bodhi, will have a pure buddha-land adorned with such merits!” At that time, the Buddha spoke to Mañjuśrī, saying, “This Good Wisdom Bodhisattva, in a coming era when she accomplishes complete enlightenment, will have the name Extraordinary Merits Jewel Treasury Tathāgata, and manifest in the world.”

When the Buddha had spoken this sūtra, thirty myriads of sentient beings attained non-retrogression from Anuttarā Samyaksaṃbodhi. Eighty myriads of sentient beings left the dust and dirt, and attain the pure Dharma Eye. Eight thousand sentient beings all attained the wisdom of realization. Five thousand bhikṣus set forth in the Bodhisattva Vehicle, turning back from a mind of desires.

Perceiving Good Wisdom Bodhisattva’s extraordinary intention, good roots, and sovereign authority, each bhikṣu uncovered his upper robe. They gave an offering to the Tathāgata by developing a great vow, saying, “From these good roots, we resolve and aspire to accomplish Anuttarā Samyaksaṃbodhi like these good men, and from these good roots transferred over to Bodhi, leap over ninety eons of the suffering of birth and death, and advance to non-retrogression from Anuttarā Samyaksaṃbodhi!” At that time, the Bhagavān made a pronouncement, saying, “All of you, in the future, over one thousand eons from now, in the eon of stainless radiance and in the buddha-land of the blazing world of endurance, will accomplish buddhahood in a single eon. You will all have the same name of Eloquence Adorned Tathāgata, and manifest in the world.

“Mañjuśrī, such a Dharma gate has great sovereign authority, able to cause bodhisattva-mahāsattvas as well as those of the Śrāvaka Vehicle to obtain great benefit. Mañjuśrī, suppose there were a good man or good woman seeking Bodhi without skillful means, who practiced the Six Pāramitās for a thousand eons. If there is also a person who writes, studies, and recites this sūtra for a single fortnight, then the mass of merit received by the latter is hundreds, thousands, even myriads of times greater—so much greater that the two cannot be compared!

“Therefore, Mañjuśrī, a subtle Dharma gate such as this is fundamental to the canon of the bodhisattvas. I now entrust it to you, so that in a future era you may accept, maintain, study, recite, and explain it to others. For example, when a cakravartin king manifests in the world, the Seven Jewels are each present before him, but when the king has died, then the jewels will all vanish. When a subtle Dharma gate such as this spreads in the world, then the Seven Bodhi Factors of the tathāgatas and the Dharma Eye will not be destroyed; however, if they are not spread, then the correct Dharma will be extinguished. Therefore, Mañjuśrī, if a good man or good woman is seeking Bodhi, then he or she should zealously write this sūtra, and should accept, maintain, study, and recite it, and expound it for others. In a later era, one should not give rise to a mind of regret or disdain for my teachings.”

After the Buddha had spoken this sūtra, then Good Wisdom Bodhisattva, Mañjuśrī Bodhisattva, and those of the great multitude, the devas, humans, asuras, gandharvas, and so on, heard what the Buddha had spoken. With great bliss, they believed, accepted, and practiced in accordance.

Triṃśikā Vijñaptimātratā

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Translated from Taishō Tripiṭaka volume 31, number 1586

Vasubandhu

  1. From the delusion of self and dharmas,
    Comes the conveyence of various manifestations;
    These are supported and transformed by consciousness,
    And there are only three of these which may transform.

  2. These are retribution, thought,
    And the perception of external objects.
    The first of these is the Ālaya Consciousness,
    Which is retribution as well as all the seeds.

  3. Its grasping, location, and knowing are imperceivable,
    And it is always associated with mental contact,
    Attention, sensation, conception, and thought;
    It is associated with neither pleasure nor pain.

  4. It is undefiled and morally indeterminate;
    Mental contact and the others are also like this.
    Its conveyence is like that of a flowing stream,
    And it is abandoned in the stage of the arhat.

  5. Next is the second which is able to transform,
    And this consciousness is called Manas.
    It is supported by the previous conveyence,
    And its character and nature are that of thought.

  6. It is always associated with the four vexations,
    Which are delusion of a self, perception of a self,
    Identity with a self, and love of a self,
    As well as mental contact and the others.

  7. It is defiled and morally indeterminate,
    And its location is bound to that of life.
    In arhats, in the Nirodha Samāpatti,
    And in the Supramundane Path, it does not exist.

  8. Next is the third which is able to transform,
    Which is distinguished into six different divisions;
    Its appearance and nature are perceiving external objects,
    And these may be good, bad, or indeterminate.

  9. It is associated with omnipresent mental activities,
    With the external objects, the good, the vexations,
    The secondary vexations, and the undetermined,
    And it is associated with all three feelings.

  10. Omnipresent mental activities are mental contact, etc.;
    Next are those with objects, which are desires,
    Determination, mindfulness, samādhi, wisdom, etc.,
    And the object of each of these is not the same.

  11. The good are faith, conscience, a sense of shame,
    The three roots such as desirelessness, etc.,
    And also vigor, peacefulness, vigilance,
    Equanimity, and harmlessness.

  12. The vexations are desire, hatred,
    Delusion, pride, doubt, and wrong views.
    The secondary vexations are anger,
    Hostility, obscuration, anger, jealousy, greed,

  13. Deceit, harmful flattery, arrogance,
    Lack of shame, lack of conscience,
    Acting upon agitations, torpor,
    A lack of faith, laziness,

  14. Negligence as well as forgetfulness,
    Distraction, and incorrect knowing.
    The undetermined are remorse, sleep,
    And both types of initial and sustained thought.

  15. With their basis in the root consciousness,
    The five consciousnesses manifest according to conditions;
    These manifestations may occur together or separately,
    Just as waves are formed upon the water.

  16. The thought consciousness always manifests
    Except for those born in the heavens of no-thought,
    For those in the two samādhis without thought,
    And for those in drowsiness or unconsciousness.

  17. These various consciousnesses are transformed
    As discrimination and that which is discriminated,
    And with this basis they are all empty;
    Thus they are all Consciousness Only.

  18. Through the consciousness of all seeds,
    There are such-and-such transformations,
    And from the power of this conveyence,
    This and that are produced by discrimination.

  19. Due to the habit energy of various actions,
    Along with the habit energy of dualistic grasping,
    Even when earlier retributions are exhausted,
    Still the renewed arising of retribution occurs.

  20. From this and that imagination,
    One imagines all kinds of objects;
    These pervasive imagined objects
    Are without actual self-nature.

  21. From the interdependent self-nature
    Comes discrimination arising from conditions;
    The perfection of the fruit comes from
    Always being apart from the former nature.

  22. Therefore in relation to the interdependent,
    It is neither different nor is it not different,
    Just like the nature of impermanence, etc.,
    And when one is not perceived, the other is.

  23. On the basis of the three kinds of self-nature
    Is established the threefold absence of self-nature;
    Thus the Buddha spoke with the hidden intent
    That all dharmas are without nature.

  24. The first is the naturelessness of characteristics,
    The next is the naturelessness of self-existence;
    The last is the detachment from the first,
    When the natures of self and dharmas are grasped.

  25. This is the ultimate truth of all dharmas,
    And it is also the same as True Suchness.
    Because its nature is eternally so,
    It is the true nature of Consciousness Only.

  26. So long as one has not given rise to the consciousness
    Which seeks to abide in the nature of Consciousness Only,
    Then regarding the two types of grasping dispositions,
    He is still not yet able to subdue and extinguish them.

  27. Setting up and establishing even something small
    And saying this is the nature of Consciousness Only,
    Because there is still something which is grasped,
    It is not truly abiding in Consciousness Only.

  28. When one regards that which is conditioned
    With the wisdom of total non-appropriation,
    Then at that time one abides in Consciousness Only,
    Apart from the duality of grasping at appearances.

  29. Without grasping and not conceptualizing—
    This is the wisdom of the supramundane realm
    Which abandons the coarseness of duality
    And naturally attains transformation of the basis.

  30. This is itself the untainted realm,
    Inconceivable, good, and eternal,
    Peaceful and blissful, the body of liberation,
    And what the great Muni called the Dharma.

Mahāprajñāpāramitā Mañjuśrīparivarta Sūtra

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Translated from Taishō Tripiṭaka volume 8, number 232

source: http://lapislazulitexts.com

Manjushri

Manjushri

Thus have I heard. At one time, the Buddha was in Śrāvastī, at the Jeta Grove, in Anāthapiṇḍada’s park, along with a great saṃgha of bhikṣus, one thousand people in all. There were ten thousand bodhisattva-mahāsattvas who were majestically adorned and all abiding upon the ground of non-regression. Their names were Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Unimpeded Eloquence Bodhisattva, Not Abandoning the Undertaking Bodhisattva, and other such great bodhisattvas.

At dawn, the pure youth Mañjuśrī Bodhisattva-mahāsattva went from his abode to go to the place of the Buddha, and stood outside. At that time, Venerable Śāriputra, Pūrṇamaitrāyaniputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, and other such great śrāvakas, each went to the place of the Buddha from his own abode and stood outside. The Buddha was aware that the multitude had convened and assembled there, and was standing outside. At that time, the Tathāgata emerged from the abode, spread his seat, and sat down. He spoke to Śāriputra, saying, “For what reason are you now standing outside?” Śāriputra addressed the Buddha, saying, “Bhagavān, the pure youth Mañjuśrī Bodhisattva came here earlier and stood outside the door, while I only arrived later.”

At that time, the Bhagavān asked Mañjuśrī, “You arrived at this abode earlier, wishing to perceive the Tathāgata?” Mañjuśrī then addressed the Buddha, saying, “Thusly, Bhagavān, have I come wishing to perceive the Tathāgata. Why? I delight in correct contemplation for the benefit of sentient beings. I contemplate the Tathāgata’s appearance of suchness and nothing else: neither moving nor acting, without birth and without death, neither existing nor void, neither here nor away, neither in the Three Times nor apart from the Three Times, neither dual nor non-dual, and neither impure nor pure. Such is the correct contemplation of the Tathāgata for the benefit of sentient beings.” The Buddha told Mañjuśrī, “If one is able to perceive the Tathāgata thusly, then the mind has nothing to grasp nor not grasp, and neither accumulates nor does not accumulate.”

At that time, Śāriputra spoke to Mañjuśrī saying, “If one is able to contemplate the Tathāgata as you have explained, then this is extremely rare. This is because as all sentient beings perceive the Tathāgata, their minds do not grasp an appearance of sentient beings. As sentient beings transform and head toward Nirvāṇa, their minds do not grasp an appearance of heading toward Nirvāṇa. As sentient beings manifest great majestic adornments, their minds do not perceive an appearance of majestic adornments.” At that time, the pure youth Mañjuśrī Bodhisattva-mahāsattva spoke to Śāriputra saying, “Thusly, thusly! It is just as you have said. Although all sentient beings manifest the mind of great majestic adornment, they do not perceive the existence of an appearance of sentient beings. As sentient beings manifest great majestic adornments, still the destiny of sentient beings neither increases nor decreases.

“Suppose a buddha dwells in the world for an eon or more, and just as it would be one buddha world realm, there were immeasurable limitless buddhas like sand grains of the Ganges River. Then suppose each buddha for an eon or more expounded the Dharma without rest, day and night, each crossing over innumerable sentient beings to enter Nirvāṇa, like the sand grains of the Ganges River. Still, the realm of sentient beings would neither increase nor decrease. The world realms of the buddhas of the ten directions are also such as this: each buddha expounds the Dharma teaching of transformation, each crossing over innumerable sentient beings to enter Nirvāṇa, like the sand grains of the Ganges River, and yet the realm of sentient beings neither increases nor decreases. Why? A fixed appearance of sentient beings cannot be grasped, and for this reason, the realm of sentient beings neither increases nor decreases.”

Śāriputra again spoke to Mañjuśrī saying, “If the realm of sentient beings neither increases nor decreases, then why does a bodhisattva, for sentient beings, seek Anuttarā Samyaksaṃbodhi and always expound the Dharma?” Mañjuśrī said, “If sentient beings are each empty of characteristics, then there is also no bodhisattva seeking Anuttarā Samyaksaṃbodhi, and likewise no sentient beings to whom he expounds the Dharma. Why? I say that amongst all dharmas, there is not even a single dharma which may be grasped.” At that time, the Buddha said to Mañjuśrī, “If there are no sentient beings, then why do you speak of sentient beings, and even of a realm of sentient beings?” Mañjuśrī said, “The appearance of the realm of sentient beings is like the realm of buddhas.” He was again asked, “Does the realm of sentient beings have a limit?” He replied saying, “The limit of the realm of sentient beings is like the limit of the realm of buddhas.” The Buddha again asked, “Does the limit of the realm of sentient beings exist in any place?” He replied, saying, “The limit of the realm of sentient beings is inconceivable.” He was again asked, “Do you abide in the appearance of the realm of sentient beings?” He replied saying, “Sentient beings do not abide, so it is similar to the abiding of empty space.”

The Buddha spoke to Mañjuśrī, saying, “When cultivating Prajñāpāramitā thusly, how should one abide in Prajñāpāramitā?” Mañjuśrī said, “Not abiding in dharmas is abiding in Prajñāpāramitā.” The Buddha again asked Mañjuśrī, “Why do you say that not abiding in dharmas is abiding in Prajñāpāramitā?” Mañjuśrī said, “Not abiding in appearances is itself abiding in Prajñāpāramitā.” The Buddha spoke to Mañjuśrī again, saying, “When abiding in Prajñāpāramitā thusly, do one’s good roots increase or decrease?” Mañjuśrī said, “If one is able to abide in Prajñāpāramitā thusly, then one’s good roots neither increase nor decrease, just as all dharmas neither increase nor decrease, and the characteristic of the nature of Prajñāpāramitā likewise neither increases nor decreases. Bhagavān, cultivating Prajñāpāramitā thusly is not abandoning the dharmas of ordinary beings, nor is it grasping the dharmas of the noble ones. Why? Prajñāpāramitā does not perceive the existence of a dharma which may be grasped or abandoned. Cultivating Prajñāpāramitā thusly is also not seeing Nirvāṇa to delight in, nor birth and death to despise. Why? One does not perceive birth and death, much less something to leave behind. One does not perceive Nirvāṇa, much less something to delight in. Cultivating Prajñāpāramitā thusly is perceiving neither impurity or affliction which may be abandoned, nor perceiving merits which may be obtained. Regarding all dharmas, the mind is without increase or decrease. Why? One does not perceive the existence of increase or decrease in the Dharma Realm. Bhagavān, if one is capable of practicing thusly, then this is called cultivating Prajñāpāramitā.

“Bhagavān, not seeing the existence of the birth and death of all dharmas, is cultivating Prajñāpāramitā. Bhagavān, not seeing the existence of increase or decrease, is cultivating Prajñāpāramitā. Bhagavān, when the mind is not grasping, not seeing characteristics of dharmas nor one who sees, then this is cultivating Prajñāpāramitā. Bhagavān, it is not seeing good or bad, the creation of high or low, and neither grasping nor rejecting. Why? This is because dharmas are neither good nor bad, being apart from all characteristics. Dharmas are neither high nor low, because they are equal in nature. Dharmas are neither accepted nor rejected, because they abide in reality. This is cultivating Prajñāpāramitā.”

The Buddha said to Mañjuśrī, “Are the dharmas of the buddhas supreme?” Mañjuśrī replied, “I do not see such an appearance of supremacy amongst all dharmas. The Tathāgata has had self-realization of the emptiness of all dharmas, and this knowledge has been demonstrated.” The Buddha told Mañjuśrī, “Thusly, thusly! The Tathāgata has completely awakened to the self-realization of the emptiness of dharmas.” Mañjuśrī addressed the Buddha, saying, “Bhagavān, in the emptiness of dharmas, does there exist anything superior which may be obtained?” The Buddha replied, “Excellent, excellent, Mañjuśrī! It is just as you have explained. This is the true Dharma!”

The Buddha again spoke to Mañjuśrī, saying, “Is the Buddha Dharma not described as the Anuttarā?” Mañjuśrī replied, “As the Buddha has explained, the Buddha Dharma is described as Anuttarā. Why? That no dharmas may be grasped is called the Anuttarā.” Mañjuśrī said, “Cultivating Prajñāpāramitā thusly, one is not called a Dharma-vessel, nor is there transformation of mundane dharmas. There is also no Buddha Dharma and no Dharma of purification. This is cultivating Prajñāpāramitā. Moreover, Bhagavān, when cultivating Prajñāpāramitā, there is no seeing dharmas which may be divided and distinguished in contemplation.” The Buddha said to Mañjuśrī, “Regarding the Buddha Dharma, do you contemplate it?” Mañjuśrī said, “No, Bhagavān, and such is my contemplation. Not seeing the Buddha Dharma and also not discriminating between it and the Ordinary Person Dharma, the Śrāvaka Dharma, and the Pratyekabuddha Dharma, is thus called the Supreme Buddha Dharma.

“Moreover, when cultivating Prajñāpāramitā, there is no seeing mundane characteristics, nor characteristics of the Buddha Dharma. Not seeing characteristics of the existence of various dharmas is cultivating Prajñāpāramitā. Moreover, when cultivating Prajñāpāramitā, there is no seeing the Desire Realm, nor seeing the Form Realm, nor seeing the Formless Realm, nor seeing the realm of Nirvāṇa. Why? Not seeing characteristics of the existence of dharmas nor their extinction, is cultivating Prajñāpāramitā. Moreover, when cultivating Prajñāpāramitā, there is no seeing one who gives kindness, nor seeing one who receives kindness. Contemplating without a mind of duality and discrimination is cultivating Prajñāpāramitā. Moreover, when cultivating Prajñāpāramitā, there is no seeing a Buddha Dharma which may be grasped, nor seeing mundane dharmas which may be relinquished. This is cultivating Prajñāpāramitā.

“Moreover, if when cultivating Prajñāpāramitā, there is no perception of mundane dharmas that may be eliminated, nor perception of a Buddha Dharma, then its knowledge is certified. This is cultivating Prajñāpāramitā.” The Buddha said to Mañjuśrī, “Excellent, excellent! You are able to so skillfully expound the characteristics of the extremely profound Prajñāpāramitā thusly. All the learning of the bodhisattva-mahāsattvas has this as its true Dharma seal. Even the śrāvakas and pratyekabuddhas, those with more learning and those beyond learning, do not have a fruit of the path that is apart from this seal.” The Buddha told Mañjuśrī, “If a person is able to hear this teaching without fear, then the seeds of good roots have not only been planted with thousands of buddhas, but good roots have truly been planted with hundreds of thousands of myriads of buddhas. Therefore, one is able to be be without alarm and fear of the extremely profound Prajñāpāramitā.”

Mañjuśrī addressed the Buddha, saying, “Bhagavān, I will now speak further about the meaning of Prajñāpāramitā.” The Buddha said, “As you wish.” “Bhagavān, when cultivating Prajñāpāramitā, there is no seeing dharmas in which one should dwell or not dwell, nor seeing the appearance of a realm that may be obtained or relinquished. Why? This is because all tathāgatas as such do not see the appearance of a realm of dharmas, not even seeing the buddha realms. It is also such as this for the attainment of the śrāvaka, pratyekabuddha, and mundane realms. There is no grasping characteristics of thought and also no grasping characteristics of no-thought. Not seeing the existence of various characteristics of dharmas, self-realization of the emptiness of dharmas is inconceivable. Thusly, all bodhisattva-mahāsattvas provide offerings to innumerable hundreds of thousands of myriads of buddhas, planting every good root, and are therefore able to be without alarm and fear of the extremely profound Prajñāpāramitā. Moreover, when cultivating Prajñāpāramitā, seeing neither fetters nor liberation, and not distinguishing between characteristics of ordinary people and even those of the Three Vehicles, is cultivating Prajñāpāramitā.”

The Buddha addressed Mañjuśrī, saying, “How many offerings have you made to the buddhas?” Mañjuśrī said, “I even regard the buddhas as having an illusory appearance, seeing neither a provision of offerings nor one who accepts them.” The Buddha said to Mañjuśrī, “Do you dwell in the Buddha Vehicle?” Mañjuśrī said, “Just such is my contemplation, not seeing even a single dharma, so who could dwell in the Buddha Vehicle?” The Buddha said, “Mañjuśrī, have you attained the Buddha Vehicle?” Mañjuśrī said, “Such a Buddha Vehicle is merely a name which can be neither obtained nor seen, so what could I obtain?” The Buddha said, “Mañjuśrī, have you attained unimpeded wisdom?” Mañjuśrī said, “I am the unimpeded itself. How could the unimpeded attain non-obstruction?” The Buddha said, “Have you sat at the bodhimaṇḍa?” Mañjuśrī said, “All the tathāgatas do not sit at bodhimaṇḍas, so why should I alone now sit at a bodhimaṇḍa, and for what purpose? I now see that all dharmas abide in the realm of reality.”

The Buddha said, “What is it that you call the realm of reality?” Mañjuśrī said, “The body of the manifestation of equality is the realm of reality.” The Buddha said, “Of what bodily appearance is the realm of reality?” Mañjuśrī said, “The body which neither comes nor goes, the body that is not a body, is called the realm of reality.” Śāriputra addressed the Buddha, saying, “Bhagavān, if one understands the meaning of this principle decisively, then this is one to be called a bodhisattva-mahāsattva. Why? Being able to hear the characteristics of the extremely profound Prajñāpāramitā thusly, the mind is unshaken and unafraid, neither turning back nor in regret.” Maitreya Bodhisattva addressed the Buddha, saying, “Bhagavān, one who is able to hear Prajñāpāramitā thusly is endowed with the characteristics of the Dharma, and is close to the seat of the Buddha. Why? This is because the Tathāgata’s manifestation of Bodhi is the cause for the manifestation of the Dharma.” Mañjuśrī addressed the Buddha, saying, “Bhagavān, if one is able to hear the extremely profound Prajñāpāramitā, capable of being unshaken and unafraid, neither turning back nor in regret, it should be known that this person is perceiving the Buddha.”

At that time, Without Appearances Upāsikā addressed the Buddha, saying, “Bhagavān, the Ordinary Person Dharma, the Śrāvaka Dharma, the Pratyekabuddha Dharma, and the Buddha Dharma, are all dharmas entirely without characteristics. Therefore, those who are able to hear Prajñāpāramitā are in each case unalarmed and unafraid, neither turning back nor in regret. Why? All dharmas are fundamentally without characteristics.” The Buddha told Śāriputra, “If a good man or good woman hears the extremely profound Prajñāpāramitā thusly, with a mind understanding it decisively, unalarmed and unafraid, neither turning back nor in regret, it should be known that this person is now standing upon the ground of non-regression. If a person hears this extremely profound Prajñāpāramitā, unalarmed and unafraid, neither turning back nor in regret, he or she is presently endowed with Dānapāramitā, Śīlapāramitā, Kṣāntipāramitā, Vīryapāramitā, Dhyānapāramitā, and Prajñāpāramitā, and also able to make distinctions when speaking of cultivation practice.”

The Buddha said to Mañjuśrī, “What do you say that it means to obtain Anuttarā Samyaksaṃbodhi, and abide in Anuttarā Samyaksaṃbodhi?” Mañjuśrī said, “I do not have an Anuttarā Samyaksaṃbodhi to obtain, nor do I abide in a Buddha Vehicle. Why should I obtain Anuttarā Samyaksaṃbodhi? The appearance of Bodhi is just as I have explained.” The Buddha praised Mañjuśrī, saying, “Excellent, excellent! You are thus able to speak so skillfully of the meaning of the extremely profound Dharma. From the times of previous buddhas, you have long planted the seeds for good roots, purely cultivating the brahmacarya of the Dharma of no appearances.” Mañjuśrī said, “If the existence of appearances is perceived, then it follows that the speech is without appearances. I do not see the existence of appearances, nor the absence of appearances. Why then do you speak of purely cultivating the brahmacarya of the Dharma of no appearances?”

The Buddha said to Mañjuśrī, “Do you observe the precepts?” He replied, “They are observed.” The Buddha said, “What is this observing?” Mañjuśrī said, “I do not observe as an ordinary person, nor do I observe as a noble one; I do not observe as one with more learning or as one beyond learning; I perceive neither large nor small, perceiving neither regulation nor non-regulation, neither perceiving nor not perceiving.” Śāriputra spoke to Mañjuśrī saying, “You observe the Śrāvaka Vehicle thusly, but how do you observe the Buddha Vehicle?” Mañjuśrī said, “I do not perceive a dharma of Bodhi, a cultivation practice of Bodhi, or even one who realizes Bodhi.”

Śāriputra spoke to Mañjuśrī, saying, “What do you call the Buddha? How do you contemplate the Buddha?” Mañjuśrī said, “What do you take to be the self?” Śāriputra said, “The self merely exists as a name, and names are empty of characteristics.” Mañjuśrī said, “Thusly, thusly! Just as the self is merely a name, the Buddha is also merely a name. Names are empty of characteristics, and this is itself Bodhi. One should seek Bodhi without regarding names, as the appearance of Bodhi is silent and wordless. Why? Words and speech of Bodhi are both completely empty. Moreover, Śāriputra, you ask, ‘What is it that you call the Buddha? How do you contemplate the Buddha?’ That which is neither created nor destroyed, neither comes nor goes, and is without name and form, is called the Buddha. This is the pure contemplation of the body of true appearance, and contemplation of the Buddha is also such as this. Only the wise are able to understand that this is what is called contemplating the Buddha.”

At that time, Śāriputra addressed the Buddha, saying, “Bhagavān, the beginning bodhisattvas are unable to understand Prajñāpāramitā as Mañjuśrī explains it.” Mañjuśrī said, “It is not only the beginning bodhisattvas who are unable to understand, but also those who are established in the Two Vehicles have not yet been able to understand it. When the Dharma is explained thusly, they are unable to understand it. Why? The appearance of Bodhi is truly without the existence of dharmas which may be known. It is without seeing and hearing, without grasping and without thought, without birth and without death, without speech and without listening. As such, the appearance of the nature of Bodhi is empty and silent, without realization and without knowledge, without form and without appearance, so how could there be the existence of one who attains Bodhi?”

Śāriputra said to Mañjuśrī, “Hasn’t the Buddha realized Anuttarā Samyaksaṃbodhi within the Dharma Realm?” Mañjuśrī said, “Neither is this the case, Śāriputra. Why? The Bhagavān is the Dharma Realm itself. If one has realization of the Dharma Realm within the Dharma Realm, then this is a contradiction. Śāriputra, the appearance of the Dharma Realm is itself Bodhi. Why? This is because in the Dharma Realm there is no appearance of sentient beings, as every dharma is empty. This is because the emptiness of dharmas is itself Bodhi, without duality and without division. Śāriputra, without discrimination there is no knower, and without a knower there are no words. Without words, there is neither existence nor non-existence, neither knowing nor not knowing. For all dharmas, it is also such as this. Why? All dharmas are not perceived in any place, and have no definitive nature.

“The appearance of terrible offenses is also inconceivable. Why? The true appearance of dharmas is unable to be destroyed, and as such the terrible offenses are also without fundamental nature, neither rising to the heavens above nor falling to the hells below, nor entering into Nirvāṇa. Why? All causes and conditions abide in reality, neither coming nor going, neither the cause nor the fruition. Why? This is because the Dharma Realm is limitless, without before and without after. For this reason, Śāriputra, a bhikṣu who observes a terrible offense does not fall to the hells, nor nor through pure practice does he enter Nirvāṇa. As such, the bhikṣu neither confesses nor does not confess, neither ending outflows nor not ending outflows. Why? This is because all dharmas abide in equality.”

Śāriputra said, “What is the Dharma Patience of Non-regression?” Mañjuśrī said, “Not perceiving even the slightest appearance of the dharmas of birth and death, is termed the Dharma Patience of Non-regression.” Śāriputra said, “Who is to be called an immovable bhikṣu?” Mañjuśrī said, “An arhat who has ended outflows is called immovable. Why? All fetters have been exhausted to the point of immovability, so he is called immovable. If one’s mind moves about in practice, then this is an ordinary person. Why? Ordinary sentient beings are not in accord with the Dharma Realm, so this is why they are called movable.” Śāriputra said, “Excellent, excellent! I now understand well what you mean by an arhat who has ended outflows.” Mañjuśrī said, “Thusly, thusly! Moreover, I am a true arhat who has ended outflows. Why? I have severed the śrāvaka desires and even the pratyekabuddha desires, and for this reason I am called one who has ended outflows and attained arhatship.”

The Buddha spoke to Mañjuśrī, saying, “When a bodhisattva sits at a bodhimaṇḍa, does he awaken to Anuttarā Samyaksaṃbodhi?” Mañjuśrī said, “When a bodhisattva sits at a bodhimaṇḍa, there is no awakening to the realization of Anuttarā Samyaksaṃbodhi. Why? The appearance of Bodhi is such that the absence of the slightest dharmas which may be grasped, is called Anuttarā Samyaksaṃbodhi. Because Bodhi is without appearance, who is able to sit, and who is able to rise? For this reason, there is no perception of a bodhisattva sitting at a bodhimaṇḍa, nor of awakening to the realization of Anuttarā Samyaksaṃbodhi.”

Mañjuśrī addressed the Buddha, saying, “Bhagavān, Bodhi itself is the Five Offenses, and the Five Offenses are themselves Bodhi. Why? Bodhi and the Five Offenses are without the characteristics of duality: without learning and without learner, without perception and without perceiver, without knowing and without one who knows, without discrimination and without one who discriminates. This is the characteristic which is called Bodhi, and perception of the characteristic of the Five Offenses is also such as this. Yet if one says that they perceive the existence of Bodhi, then this is grasping at realization, and it should be known that this is an arrogant person.”

At that time, the Bhagavān spoke to Mañjuśrī, saying, “When you say I am the Tathāgata, do you mean that I have come from suchness?” Mañjuśrī said, “No, Bhagavān, I would not say that the Tathāgata is the one who has come from suchness. Why? There is no appearance of suchness which may be called suchness, and no Tathāgata wisdom which is able to know suchness. Why? The Tathāgata and wisdom are without characteristics of duality. Emptiness is the Tathāgata, only existing as a name, so what should I say is the meaning of Tathāgata?” The Buddha spoke to Mañjuśrī, saying, “Do you doubt the Tathāgata?” Mañjuśrī said, “No, Bhagavān. I contemplate the Tathāgata as being without fixed nature, without birth and without death, and for this reason there is no doubt.”

The Buddha spoke to Mañjuśrī, saying, “Would you say that the Tathāgata manifests in the world?” Mañjuśrī said, “If the Tathāgata manifests in the world, then the realm of all dharmas should also manifest.” The Buddha spoke to Mañjuśrī, saying, “Would you say that as many buddhas enter Nirvāṇa as there are sand grains in the Ganges River?” Mañjuśrī said, “All buddhas have one characteristic: inconceivability.” The Buddha said to Mañjuśrī, “Thusly, thusly! The buddhas are of one appearance, the inconceivable appearance.”

Mañjuśrī addressed the Buddha, saying, “Bhagavān, does the Buddha now abide in the world?” The Buddha said to Mañjuśrī, “Thusly, thusly.” Mañjuśrī said, “If the Buddha abides in the world, then buddhas as many as sand grains of the Ganges River should also abide in the world. Why? All buddhas are of the same appearance, the inconceivable appearance, and the inconceivable appearance is without birth and without death. If future buddhas manifest in the world, then all buddhas would manifest in the world. Why? In the inconceivable, there are no characteristics of the past, future, or present. However, sentient beings grasp and suffer, saying that there is manifestation in the world, or that the Buddha is in Nirvāṇa.” The Buddha said to Mañjuśrī, “This is the true liberation of the tathāgatas, the arhats, and the avinivartanīya bodhisattvas. Why? If these three types of people hear the extremely profound Dharma, they are neither able to slander nor praise it.” Mañjuśrī addressed the Buddha, saying, “Bhagavān, regarding such an inconceivable Dharma, who could slander it, and who could praise it?”

The Buddha said to Mañjuśrī, “Just as the Tathāgata is inconceivable, ordinary beings are also inconceivable.” Mañjuśrī addressed the Buddha, saying, “Bhagavān, ordinary beings are also inconceivable?” The Buddha said, “They are also inconceivable. Why? All characteristics of the mind are inconceivable.” Mañjuśrī said, “If it is as you say and the Tathāgata is inconceivable, then innumerable disciples fatigue themselves in seeking the Nirvāṇa of the buddhas. Why? The inconceivable Dharma is itself Nirvāṇa, and they the same without any difference.” Mañjuśrī continued, “As such, ordinary beings are inconceivable, and the buddhas are inconceivable. If a good man or good woman with good roots practices diligently, and with a good teacher, then he or she is able to know this.”

The Buddha spoke to Mañjuśrī, saying, “Do you wish to establish the Tathāgata as foremost among sentient beings?” Mañjuśrī said, “I wish to establish the Tathāgata as foremost among sentient beings; however, the appearance of sentient beings also cannot be grasped.” The Buddha said, “Do you wish to establish the Tathāgata’s attainment of the inconceivable Dharma?” Mañjuśrī said, “I wish to establish the Tathāgata’s attainment of the inconceivable Dharma, yet regarding this there is no attainer.” The Buddha said to Mañjuśrī, “Do you wish to establish the Tathāgata’s Dharma teaching of transformation?” Mañjuśrī addressed the Buddha, saying, “I wish to establish the Tathāgata’s Dharma teaching of transformation, yet the speaker and the listener are both unable to be grasped. Why? These abide in the Dharma Realm, and the Dharma Realm and sentient beings are without characteristics of distinction.”

The Buddha said to Mañjuśrī, “Do you wish to establish the Tathāgata as the supreme field of merit?” Mañjuśrī said, “The Tathāgata is the endless field of merit, the endless appearance, and the endless appearance is itself the supreme field of merit. That which is neither the field of merit, nor different from the field of merit, is called the field of merit. That which is without the existence of characteristics such as light and darkness, and birth and death, is called the field of merit. If one is able to understand the appearance of the field of merit, then good seeds have been planted deeply that neither increase nor decrease.” The Buddha said to Mañjuśrī, “Why do you say that the seeds planted will neither increase nor decrease?” Mañjuśrī said, “The appearance of the field of merit is inconceivable. If a person cultivates well in this Dharma, it is likewise inconceivable, and as such the seeds planted neither increase nor decrease, and it is also like this for the supreme field of merit.”

At that time, the spiritual power of the Buddha caused the great earth to shake in six directions, with the manifestation of impermanence. Sixteen thousand people attained the Dharma Patience of Non-arising, and seven hundred bhikṣus, three thousand upāsakas, forty thousand upāsikās, and sixty countless myriads of beings from the Six Heavens of Desire left the dust and dirt far behind, and attained the pure Dharma Eye regarding all dharmas.

At that time, Ānanda arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. He addressed the Buddha, saying, “Bhagavān, from what causes and conditions did the ground shake in six directions? The Buddha said to Ānanda, “I spoke of the field of merit that is without characteristics of distinction, and that is the reason for this auspicious sign. The buddhas of the past also spoke here of the appearance of the field of merit to benefit sentient beings, and every world realm shook in six directions.” Śāriputra addressed the Buddha, saying, “Bhagavān, Mañjuśrī is inconceivable! Why? His exposition of the characteristics of the Dharma is inconceivable!” The Buddha said to Mañjuśrī, “Thusly, thusly! As Śāriputra says, your explanation is truly inconceivable.” Mañjuśrī addressed the buddha, saying, “Bhagavān, the inconceivable is unable to be spoken, and the conceivable is also unable to be spoken. As such, the conceivable and inconceivable natures are both unable to be spoken. All characteristics of sound are likewise neither conceivable nor inconceivable.”

The Buddha said, “Do you enter into the inconceivable samādhi?” Mañjuśrī said, “No, Bhagavān, I am the inconceivable itself, perceiving neither the existence of a mind, nor one who is able to have thoughts, so how could I be said to enter the inconceivable samādhi? When I was beginning, I developed the aspiration and entered this samādhi, but now there is truly no thought for entering this samādhi. This is like a person who is learning archery. After a long time of practice this person is skillful, and due to this long practice, without thought, his arrows strike the center of their target. It is just like this for myself, and when I began learning the inconceivable samādhi, I focused my mind on a single point. After a long time of practice, although there is no thought of it, I am always completely in this samādhi.”

Śāriputra spoke to Mañjuśrī, saying, “Does there exist any higher and more wondrous samādhi of extinction?” Mañjuśrī said, “If there were one who had the inconceivable samādhi, then you would be able to ask, ‘does there exist a more wondrous samādhi of extinction?’ As my mind has been extinguished, the inconceivable samādhi is unable to be obtained, so how could one then ask about the existence of a samādhi of extinction?” Śāriputra said, “The inconceivable samādhi is unable to be obtained?” Mañjuśrī said, “One in a samādhi that is conceivable is able to attain its manifestation; however, one in the inconceivable samādhi is unable to attain its manifestation. All sentient beings have truly attained the inconceivable samādhi, and this is the reason all characteristics of sentient beings, as well as the characteristics of the inconceivable samādhi, are equal and without difference.” The Buddha praised Mañjuśrī, saying, “Excellent, excellent! You have long planted good roots with the buddhas through the pure practice of Brahmacarya, to be capable of expounding this extremely profound samādhi. You are now peacefully abiding in Prajñāpāramitā.”

Mañjuśrī said, “If I were abiding in Prajñāpāramitā, and able to speak of it, then this would be the existence of thought and abiding in the idea of a self. If one is abiding in the existence of thought and the idea of a self, then Prajñāpāramitā has a location. If one is not abiding in this, that is also the idea of a self, which also has a location. Apart from these two places, abiding without abiding, the abiding of the buddhas, is the inconceivable and peaceful realm of Nirvāṇa. As such, the inconceivable is called the abode of Prajñāpāramitā. In this location of Prajñāpāramitā, all dharmas are without characteristics, and all dharmas are without creation. Prajñāpāramitā is itself the inconceivable, the inconceivable is itself the Dharma Realm, the Dharma Realm itself is without characteristics, that which is without characteristics is inconceivable, and the inconceivable itself is Prajñāpāramitā. Prajñāpāramitā and the Dharma Realm are without duality and without division, that which is without duality and division is itself the Dharma Realm, the Dharma Realm itself is without characteristics, and that which is without characteristics is itself the realm of Prajñāpāramitā. The realm of Prajñāpāramitā is itself the inconceivable realm, the inconceivable realm itself is without birth and without death, and that which is without birth and without death is itself the inconceivable realm.”

Mañjuśrī said, “The Tathāgata Realm as well as the realm of the self, are not of two characteristics. As such, one who cultivates Prajñāpāramitā does not seek Bodhi. Why? Bodhi, being apart from all characteristics, is itself Prajñāpāramitā. Bhagavān, knowing the characteristics of the self, one will not be affected by it. Without knowing and without being affected by anything, this is the awareness of the buddhas. The inconceivable, without awareness and without suffering, is itself the awareness of the buddhas. Why? Knowledge of the body of fundamental nature is without the actual existence of characteristics, so what is then capable of transforming the Dharma Realm? If one is aware that the fundamental nature is without form and without one who suffers, then it is itself nothingness. If there is no existence of any object, then there is no location, no dependence and no abiding. The absence of dependence and abiding is itself the absence of birth and death, and the absence of birth and the absence of death are themselves the merits of the conditioned and unconditioned. If one is aware thusly, then there is no mind or thought. Without one who has mind or thought, what is it that knows the merits of the conditioned and unconditioned? This absence of knowing is itself the inconceivable, and that which is inconceivable is the true awareness of the Buddha, with neither grasping nor non-grasping, not perceiving the characteristics of coming and going of the Triple Realm, not grasping birth and death or the various arising fabrications, and neither permanent nor impermanent. Such knowledge is called true wisdom. Inconceivable wisdom is like emptiness, without this or that, incomparable, with neither good nor bad, incomparable, and without characteristics or appearance.” The Buddha told Mañjuśrī, “If one is aware thusly, then this is called the wisdom of non-regression.”

Mañjuśrī said, “The wisdom without fabrications is called the wisdom of non-regression. It is similar to a gold ingot before it is hammered, to know whether it is good or bad. Without being hammered, one is unable to know this. The characteristic of the wisdom of non-regression is also such as this. In the essential realm of practice, neither mindful nor suffering, without arising and without fabrication, endowed with the unmoving, with neither birth nor death, then it manifests.”

At that time, the Buddha spoke to Mañjuśrī, saying, “As the tathāgatas thus speak of self-wisdom, what is that ability of belief?” Mañjuśrī said, “Such wisdom is neither a dharma of Nirvāṇa nor a dharma of birth and death; it is the practice of silence, the practice of stillness; it neither severs desires, hatred, and delusion, nor does it not sever them. Why? It is without creation and without destruction; it is neither apart from birth and death, nor with it; it is neither the cultivation path, nor different from the cultivation path. Such understanding is called right belief.” The Buddha spoke to Mañjuśrī, saying, “Excellent, excellent! Thus have you explained the profound meaning of this principle.”

At that time, Mahākāśyapa addressed the Buddha, saying, “Bhagavān, in the coming age, if the extremely profound true Dharma is spoken thusly, who will be able to believe, understand, accept, and practice it?” The Buddha said to Kāśyapa, “If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās in this assembly are able to hear this sūtra thusly, then in the coming age, if they hear this Dharma again, they will certainly be capable of understanding the extremely profound Prajñāpāramitā. They will even be able to study, recite, believe, understand, accept, and maintain it, and they will be able to expound it to others and explain it. Consider a householder who is worried and distressed after losing a maṇi jewel. When it is found again later, his mind will be extremely happy. It is just like this, Kāśyapa. Bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, are also such as this, who have a mind of faith and happiness. If they do not hear the Dharma, then distress will arise, but when they are able to hear it, they will believe, understand, accept, and maintain it, always happy when studying and reciting it, extremely blissful and happy. It should be known that such a person is essentially perceiving the Buddha, and essentially serving and providing offerings to all buddhas.”

The Buddha said to Kāśyapa, “For example, in Trāyastriṃśa Heaven, when the buds of the supreme Pārijātaka tree begin to emerge, the devas will surround it to watch with great happiness, for this tree will soon be in full bloom. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās are able to hear the Prajñāpāramitā, and are able to develop belief and understanding, then it is also like this, and before long, all buddha dharmas will blossom for this person. In the coming age, there will be bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who hear the Prajñāpāramitā, and believe, accept, study, and recite, with a mind not turning back or in regret. It should be known that this person has heard and accepted the sūtra at this assembly. They will also be able to widely expound and teach it to the people of the cities and villages. It should be known that this person is protected and remembered by the Buddha.

“In the extremely profound Prajñāpāramitā thusly, able to believe and delight in it without confusion, such a good man or good woman has long cultivated under the buddhas of the past, planting a multitude of good roots. This is like someone stringing beads, who suddenly encounters a supreme true maṇi jewel, and whose mind is very happy. It should be known that this person has certainly seen one before. Thusly, Kāśyapa, if a good man or good woman is cultivating the study of some other dharma, and suddenly is able to hear the extremely profound Prajñāpāramitā, giving rise to happiness, then it is also such as this, and it should be known that this person has heard it before. Suppose there are sentient beings who are able to hear the extremely profound Prajñāpāramitā, with a mind able to believe and accept it, giving rise to happiness. This is because they have already served the buddhas thusly, from whom they heard Prajñāpāramitā and engaged in its cultivation.

“For example, a person who has heard this sūtra before is like one who has seen a city before. Following this, suppose he hears others praise that city and its gardens, parks, the various ponds and streams, its flowers, fruits, and forests, and its men and women, all its wonderful things. After hearing this, he is very happy, and will ask the other person to speak more about this city’s gardens, parks, and multitude of good adornments, its flowers, ponds, streams, its many sweet fruits, all its wonderful things. When this person hears about them, he is extremely happy, because he has perceived these things before. Suppose a good man or good woman hears this Prajñāpāramitā, listening and accepting with a mind of belief, able to give rise to joy, delighting in hearing it and without contempt, and asking for it to be spoken even more. One should know that this person has already heard Prajñāpāramitā thusly from Mañjuśrī.”

Kāśyapa addressed the Buddha, saying, “Bhagavān, suppose that in the future, good men and good women are able to hear this extremely profound Prajñāpāramitā with faith and happiness, hearing and accepting it. From this characteristic, it should be known that this person has heard, cultivated, and learned it under a buddha of the past.” Mañjuśrī addressed the Buddha, saying, “Bhagavān, the dharmas that the Buddha speaks are without fabrication and without characteristics, the foremost Nirvāṇa. If good men and good women are able to understand this truth thusly, and expound it as it was heard, they will be praised by the tathāgatas. It will not be against the characteristics of the Dharma, and will be the word of the Buddha itself. It is the blazing characteristic of Prajñāpāramitā and the blazing totality of the Buddha Dharma. The depths of its true characteristics are inconceivable.”

The Buddha said to Mañjuśrī, “When I originally practiced the Bodhisattva Path, I cultivated good roots. Those who wish to abide on the avinivartanīya ground should learn Prajñāpāramitā. Those who wish to accomplish Anuttarā Samyaksaṃbodhi should learn Prajñāpāramitā. If a good man or good woman wishes to understand all characteristics of dharmas, and wishes to know the equality of the mind realms of all sentient beings, they should learn Prajñāpāramitā. Mañjuśrī, those who wish to learn all Buddha dharmas without obstruction, should learn Prajñāpāramitā. Those who wish to learn every characteristic, deportment, and the limitless Dharma procedures at the time of the Buddha’s accomplishment of Anuttarā Samyaksaṃbodhi, should learn Prajñāpāramitā. Even those who wish to learn every characteristic, deportment, and the limitless Dharma procedures at the time when the Buddha had not accomplished Anuttarā Samyaksaṃbodhi, should learn Prajñāpāramitā. Why? This is because in the emptiness of dharmas, there is no perception of buddhas, Bodhi, and so forth.

“If good men and good women wish to know such characteristics without doubt and confusion, they should learn Prajñāpāramitā. Why? In Prajñāpāramitā, one does not perceive whether dharmas are born or extinguished, impure or pure. For this reason, good men and good women should learn Prajñāpāramitā in this manner. Those who wish to be aware that all dharmas are without past, future, and present characteristics, should learn Prajñāpāramitā. Why? This is because the characteristic of the nature of the Dharma Realm is without three phases of time. Those who wish to know that all dharmas similarly enter the Dharma Realm and mind without obstruction, should learn Prajñāpāramitā. Those who wish to attain the three turnings and twelve motions of the Dharma Wheel, and self-realization that suffering cannot be grasped, should learn Prajñāpāramitā. Those who wish to attain a compassionate mind for all sentient beings without limit, while not composing thought of the characteristic of the existence of sentient beings, should learn Prajñāpāramitā. Those who wish to be without the arising of dispute with sentient beings, and also not grasping a characteristic of dispute, should learn Prajñāpāramitā. Those who wish to realize abiding without abiding, the Ten Powers, and fearlessness, abiding in Buddha Wisdom, and attaining unimpeded eloquence, should learn Prajñāpāramitā.”

At that time, Mañjuśrī addressed the Buddha, saying, “Bhagavān, I contemplate the true Dharma which is unconditioned and without characteristics, without obtaining and without benefit, without birth and without death, without coming and without going, without one who knows, without one who perceives, and without one who acts. There is no perceiving Prajñāpāramitā, nor perceiving a realm of Prajñāpāramitā, being neither realization nor non-realization. It is not composing conceptual elaborations, and is without discrimination. All dharmas are endless and apart from any end. There is no Ordinary Person Dharma, Śrāvaka Dharma, Pratyekabuddha Dharma, or Buddha Dharma. There is neither attainment nor non-attainment, neither abandoning birth and death, nor realizing Nirvāṇa. There is neither conceivable nor inconceivable, neither doing nor non-doing. Such being the characteristic of the Dharma, how then should one learn Prajñāpāramitā?” At that time, the Buddha said to Mañjuśrī, “If one is able to thusly know the characteristics of the Dharma, then this is what is called learning Prajñāpāramitā. Bodhisattva-mahāsattvas who wish to learn the Bodhi Sovereign Samādhi, and having attained this samādhi, illuminate all extremely profound Buddha dharmas, as well as know the names of all buddhas, and in each case thoroughly understand the various buddha world realms without obstruction, should learn this Prajñāpāramitā spoken by Mañjuśrī.”

Mañjuśrī addressed the Buddha, saying, “Bhagavān, for what reason is it called Prajñāpāramitā?” The Buddha said, “Prajñāpāramitā is limitless and endless, nameless and without characteristics, not conceptualizing, neither taking refuge nor being an island, without offense and without merit, without darkness and without light, completely without division yet limitless in number. This is what is called Prajñāpāramitā, and it is also called the field of action of a bodhisattva-mahāsattva. This is neither a field nor not a field, and for all those who enter the One Vehicle, it is called the station of non-action. Why? This is because there is no thought and no action.”

Mañjuśrī addressed the Buddha, saying, “Bhagavān, what should one practice in order to quickly attain Anuttarā Samyaksaṃbodhi?” The Buddha said, “Mañjuśrī, one who practices Prajñāpāramitā as explained, is able to quickly attain Anuttarā Samyaksaṃbodhi. Moreover, there is the Single Action Samādhi, and if good men and good women cultivate this samādhi, they will also quickly attain Anuttarā Samyaksaṃbodhi.” Mañjuśrī said, “Bhagavān, what is it that is called the Single Action Samādhi?” The Buddha said, “The Dharma Realm is of one characteristic. Focusing on the condition of the Dharma Realm is called the Single Action Samādhi. If good men and good women wish to enter the Single Action Samādhi, they should first hear Prajñāpāramitā, cultivating and learning it as spoken. From this they will then be able to enter the Single Action Samādhi, which is like the condition of the Dharma Realm: neither regressing nor ending, inconceivable, unimpeded, and without appearances.

“Good men and good women who wish to enter the Single Action Samādhi should dwell in an empty place, abandon various random thoughts, not grasping at appearances, and fixate the mind on one buddha, singularly reciting his name. They should correct their body in order to face the direction of that buddha. Able to be mindful of the appearance of that one buddha continuously, then from this mindfulness, they will be able to perceive past, future, and present buddhas. Why? The merits of mindfulness of one buddha are immeasurable and limitless, and as immeasurable, they are not apart from the merits of all buddhas. The inconceivable Buddha Dharma is equal and without division, all are one vehicle for the accomplishment of Anuttarā Samyaksaṃbodhi, replete with immeasurable merit and immeasurable eloquence.

“One who enters the Single Action Samādhi thusly, will completely realize that the Dharma Realm, as well as as many buddhas as sand grains in the Ganges River, are without characteristics of distinction. Ānanda, who hears the Buddha Dharma and has attained the mindfulness of complete retention, whose eloquence and wisdom amongst śrāvakas is supreme, is yet limited and still obstructed. If one attains the Single Action Samādhi, then the sūtras and Dharma gates, along with their various divisions, will all be known completely without obstruction. He will be able to expound them day and night with wisdom and eloquence that is continuous and unbroken. Although Ānanda is well learned and eloquent, he is not one hundred thousandth thereof. Bodhisattva-mahāsattvas should be mindful, ‘How can I attain the Single Action Samādhi, its inconceivable merits, and its innumerable names and designations?’” The Buddha said, “Bodhisattva-mahāsattvas should be mindful of the Single Action Samādhi, constantly striving with effort and without indolence. Gradually cultivating and learning, then they are able to attain entry into the Single Action Samādhi, and have realization of its inconceivable merits. However, those who slander the true Dharma without belief, or who have obstructions of evil karma from grave offenses, are unable to enter it.

“Moreover, Mañjuśrī, consider a person who has obtained maṇi jewel, and who presents it to a jeweler. The jeweler says, ‘This is a priceless true maṇi jewel.’ He will then say to the jeweler, ‘Polish this so it does not lose its luster.’ When the jeweler polishes it accordingly, the luster of the jewel shines throughout. Mañjuśrī, suppose there are good men and good women who cultivate to learn the Single Action Samādhi, with its inconceivable merits and innumerable names. When they cultivate and learn this, they will know the characteristics of the Dharma, and illuminate and penetrate them without obstruction. Their merits will always increase, and so it is also such as this. Mañjuśrī, consider the light of the sun that shines outward without any appearance of decrease. If one attains the Single Action Samādhi, then every merit will be sufficient, without shortage, and it is also such as this, and the illumination of the Buddha Dharma will be like this sunlight.

“Mañjuśrī, the Dharma that I expound is all of the single flavor apart from flavors, the flavor of liberation, the flavor of Nirvāṇa. If good men and good women attain this Single Action Samādhi, then what they expound is also of the single flavor apart from flavors, the flavor of liberation, the flavor of Nirvāṇa, in accordance with the true Dharma and without error. Mañjuśrī, if bodhisattva-mahāsattvas attain this Single Action Samādhi, then they will complete all dharmas of auxiliary paths, and quickly attain Anuttarā Samyaksaṃbodhi. Moreoever, Mañjuśrī, bodhisattva-mahāsattvas who do not perceive the existence of characteristics of division or characteristics of oneness, will quickly attain the characteristic of Anuttarā Samyaksaṃbodhi, which is inconceivable. They are in this Bodhi, but they do not grasp at Buddhahood. One who knows thusly will quickly attain Anuttarā Samyaksaṃbodhi. If one has belief that all dharmas are the Buddha Dharma, then alarm and fear will not arise, nor will doubt or confusion. One who endures thusly will quickly attain Anuttarā Samyaksaṃbodhi.”

Mañjuśrī addressed the Buddha, saying, “Bhagavān, from such conditions, one will quickly attain Anuttarā Samyaksaṃbodhi?” The Buddha said, “The attainment of Anuttarā Samyaksaṃbodhi is not attained from any condition, nor is it attained from the unconditioned. Why? The inconceivable realm is not attained from any condition, nor is it attained from the unconditioned. If good men and good women hear what is spoken thusly, not giving rise to laziness, then it should be known that such a person has already planted good roots with buddhas of the past. For this reason, if bhikṣus and bhikṣuṇīs hear the extremely profound Prajñāpāramitā, not giving rise to alarm and fear, then this is truly leaving home to follow the Buddha. If upāsakas and upāsikās are able to hear the extremely profound Prajñāpāramitā, with a mind not alarmed or fearful, then they are at the true station of taking refuge. Mañjuśrī, if good men and good women do not practice the extremely profound Prajñāpāramitā, then they are not cultivating the Buddha Vehicle. Consider the great earth, from which all herbs and trees always grow. Mañjuśrī, bodhisattva-mahāsattvas are also such as this, with their good roots always growing according to Prajñāpāramitā, without their characteristics conflicting with those of Anuttarā Samyaksaṃbodhi.”

At that time, Mañjuśrī addressed the Buddha, saying, “Bhagavān, in the cities and villages of Jambudvīpa, what should be the station of one who expounds the extremely profound Prajñāpāramitā?” The Buddha said to Mañjuśrī, “Now in this assembly, if there are people who hear Prajñāpāramitā, and all vow saying, ‘In a future life, I should always attain this manifestation of Prajñāpāramitā,’ then from this belief, in a future life, they will be able to hear this sūtra. It should be known that it is not from few good roots that such a person is able to accept and hear it with bliss. Mañjuśrī, if there is again someone who has heard this Prajñāpāramitā from you, then you should say, ‘In this Prajñāpāramitā, there is no Śrāvaka or Pratyekabuddha Dharma, or a Buddha Dharma, and also no dharmas of birth and death, of ordinary beings, and so on.’” Mañjuśrī addressed the Buddha, saying, “Bhagavān, suppose bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās come and ask of me, ‘How does the Buddha expound Prajñāpāramitā?’ I would reply saying, ‘All dharmas are without conflicting characteristics, so how should the Tathāgata expound Prajñāpāramitā?’ Why? There is no perception of the existence of dharmas with which dharmas may conflict, and also no minds and consciousnesses of sentient beings which are able to know.

“Moreover, Bhagavān, I would further speak of ultimate reality. Why? All characteristics of dharmas similarly enter reality, and so arhatship is not a supreme Dharma. Why? This is because the Arhat Dharma and the Ordinary Person Dharma are neither the same nor different. Moreover, Bhagavān, thusly speaking the Dharma, there are no sentient beings who have obtained Nirvāṇa, are now obtaining it, or will obtain it. Why? This is because there is no definitive characteristic of the existence of sentient beings.” Mañjuśrī said, “If someone wishes to hear Prajñāpāramitā, I should speak thusly. That person who hears, not mindful not suffering, without hearing and without grasping, is thus like an illusory person without distinctions. One who speaks thusly is truly expounding the Dharma. For this reason, one who hears without characteristics of duality, does not abandon perceptions to cultivate the Buddha Dharma, not grasping at the Buddha Dharma, and not abandoning the Ordinary Person Dharma. Why? This is because a buddha and an ordinary person are two dharmas empty of characteristics, to be neither grasped nor abandoned. If a person questions me, I should speak thusly, comfort thusly, and establish thusly. Good men and good women, when responding to questioning, should abide thusly, with a mind not regressing or shrinking back, with such characteristics of the Dharma, and speaking in accordance with Prajñāpāramitā.”

At that time, the Bhagavān exclaimed to Mañjuśrī, “Excellent, excellent! It is just as you have explained. If good men and good women wish to perceive the buddhas, then they should learn Prajñāpāramitā. Those who wish to serve the buddhas and make Dharma offerings thusly, should learn Prajñāpāramitā. Those who wish to say that the Tathāgata is their Bhagavān, should learn Prajñāpāramitā thusly. Even those who say that the Tathāgata is not their Bhagavān, should also learn Prajñāpāramitā thusly. Those who wish to accomplish Anuttarā Samyaksaṃbodhi, should learn Prajñāpāramitā thusly. Even those who wish to not accomplish Anuttarā Samyaksaṃbodhi, should also learn Prajñāpāramitā thusly. Those who wish to accomplish all samādhis, should learn Prajñāpāramitā thusly. Even those who wish to not accomplish all samādhis, should also learn Prajñāpāramitā thusly. Why? The reason for this is that unconditioned samādhi is without opposing characteristics, because all dharmas are unarisen and without production. Those who wish to be aware that all dharmas are but false names, should learn Prajñāpāramitā thusly. Those who wish to know that all sentient beings who cultivate the Bodhi Path do not seek a characteristic of Bodhi, should learn Prajñāpāramitā thusly. Why? This is because all dharmas are characteristics of Bodhi. Those who wish to know that all actions of sentient beings are not actions, that this non-action is itself Bodhi, Bodhi is itself the Dharma Realm, and that the Dharma Realm is itself reality, and know this with a mind not regressing nor shrinking back, then they should learn Prajñāpāramitā thusly. Those who wish to be aware that all the supernormal abilities and transformations of the tathāgatas are without characteristics, unimpeded, and without location, then they should learn Prajñāpāramitā thusly.”

The Buddha said to Mañjuśrī, “If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who wish to not fall into evil destinies, then they should learn Prajñāpāramitā. They should accept, maintain, study, and recite a four-line gāthā, practicing as explained and in accordance with its true characteristic. For a good man or a good woman who does thusly, it should be known that they will certainly attain Anuttarā Samyaksaṃbodhi and abide in a buddha-land. If one hears Prajñāpāramitā thusly, unalarmed and unafraid, with a mind that gives rise to belief and understanding, then it should be known that this is the true Dharma seal of the buddhas, the Mahāyāna Dharma seal of the true practice of the buddhas. If good men and good women learn this Dharma seal, they will transcend the evil destinies, and not enter into the śrāvaka or pratyekabuddha paths, for these are transcended as well.”

At that time, Śakra from Trāyastriṃśa Heaven scattered wondrous flowers below: utpala flowers, kumuda flowers, puṇḍarīka flowers, heavenly māndarāva flowers, etc., along with heavenly sandalwood fragrance and powdered incense, a proliferation of gold and jewels, and heavenly music, as an offering to Prajñāpāramitā, to the tathāgatas, and to Mañjuśrī. After making this offering, he vowed, “I will always listen to the Dharma seal of Prajñāpāramitā!” Śakra Devānāmindra also made the vow, “I vow that the good men and good women of Jambudvīpa will always be able to hear this sūtra, the definitive Buddha Dharma, causing all to believe, understand, accept, maintain, study, recite, and explain it to others. All the devas will protect and support them!” At that time, the Buddha said to Śakra Devānāmindra, “Kauśika, thusly, thusly! Good men and good women should obtain resolve to the Bodhi of the buddhas.” Mañjuśrī addressed the Buddha, saying, “Bhagavān, thusly accepting and maintaining, good men and good women obtain great benefit and immeasurable merit.”

At that time, from the Buddha’s spiritual power, the great earth shook in six directions. Then the Buddha smiled, emanating a great radiance that universally illuminated the three thousand great thousand-worlds. Mañjuśrī addressed the Buddha, saying, “Bhagavān, this itself is the Tathāgata’s seal of the characteristic of Prajñāpāramitā!” The Buddha said, “Mañjuśrī, thusly, thusly! This auspicious sign always occurs after Prajñāpāramitā has been spoken, to seal Prajñāpāramitā and to enable people to accept and maintain it without praise or criticism. Why? The Dharma seal that is without characteristics is unable to be praised or criticized. By means of this Dharma seal, I now cause the celestial māras to be unable to gain any advantage.” After the Buddha said this, then the great bodhisattvas and the Fourfold Saṃgha had heard this exposition of Prajñāpāramitā, and they blissfully and reverently practiced in accordance.

Vaisravana Sutra (毘沙門天王經)

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vaisravana

At that time, Vaisravana clasped his hands in front of the Buddha. He said to Buddha: “For the benefit of future sentient beings so that they can be peaceful, rich in abundance, to protect and support their countries; I hereby announce my own mantra. This mantra of mine is as if cintamani jewel and can fulfil the wishes of all sentient beings. Lord of the world, please listen and allow I to speak.”

The Buddha said: “Sadhu, sadhu (praise) Vaisravana. You can read the minds of all sentient beings, I allow you to speak.”

Vaisravana hence with extreme pleasure announced his heart mantra in front of the Buddha:

Namo.ratnatrayaya. Namo.vishuramanaya.Maha.rajaya.Sarva.satvm.Namo.su-parib.solo.solo.selo.selo. jili.jili.juru.juru.muru.muru.zulu.zulu-satvaya. katam.momo.niryatiya. motanampowa.svaha. visra.mona-ya.svaha.tuonamna-ya.svaha. Mona-rata.polibu-roka-ya.svaha.

After Vaisravana spoke of his mantra, he again told Buddha: “Now I elaborate more on the method of reciting this mantra. Get some Benzoin, white sandalwood, Sapura (Dryobalanops aromatica Gaertner f.), tagara, mastic leaf and styrax balsam. Mix them well and offer them to me, Vaisravana. If you want to invite me, do the fundamental mudra: move both of your thumbs towards your body. After that recite the mantra 7 times and release the mudra on top of your head.

Tadyatha: Namo.Vishura.mona-ya.Namo.tranana-ya.tranisivara-ya.abicho-bicho.apolimitotrani-sivaraparamoka-runika-sarvasatvam.Siddho.citto.momotranamo.ruparaksava.yama.bhicho.svaha.

If a practitioner is persistent in reciting the Vaisravana mantra, then the prince of King Vaisravana Nazha will come in the form of a kid and ask this practitioner what is the business of calling his father. The practitioner should say, “I want to make offerings to the 3 gems so please bestow me with wealth.” The kid Nazha will immediately return to the palace of King Vaisravana. He will tell his father that the practitioner is asking for all kinds of treasures. It is for the purpose of offering and hence to benefit all sentient beings. King Vaisravana will tell Nazha that you should give him 100 pieces of gold coins (money) until this person dies. The kid Nazha will give the person 100 gold coins every day. If the practitioner put the gold coins beside his head, then the coins will emit a special kind of fragrance. The person who is bestowed with this kind of fortune, other than personal uses; he must also donate generously. He should not save the money and be stingy. The person should always be compassionate to all sentient beings around his place and he should watch his tempers.

He should offer the most excellent incense, flower, food and beverages and also lamps to the Buddha, Dharma and Sangha at a quiet place; coupled with in thoughtful meditation and consistency on behalf of King Vaisravana and his dependents. In remembering the kindness of King Vaisravana, one should always recite the suspicious chant. This will enable the King Vaisravana to receive all kinds of auspiciousness. Hopefully the King Vaisravana and all his relatives assist the practitioner. One should also recite auspicious chants even to the messengers and armies of the King and this will enable King Vaisravana to get all auspiciousness.

By doing so, one will receive the praises from all sentient beings in a country and all 10 benefits praised by the Buddha. What is meant by 10 benefits are so called:

Pure trust

Sila (behavioural discipline)

Listen to dharma

Let go

Accept what is good

Wisdom

Perfect features

Power

Good in arguments

The freedom of wealthy appearance, voice, smell, taste and touch.

He will have new insights into Buddhist teachings and hence achieve enlightenment and be bestowed with superb dharma teachings. He will also obtain the 37 qualities and this will assist him in preaching Buddha dharma. If a practitioner make such wishes everyday; then King Vaisravana will feel happy and inform his followers and dependents, “You all must see, this person has paid utmost respect to me.”

The King will again tell NaZha about the practitioner’s wishes: if he wishes to see me, the Yaksa King Vaisravana and wanted to close the passage to lower bad realms. Whatever he thinks of you must fill his wishes. You must increase his life a 100,000 years. Let him obtain all types of wish fulfilling jewels and also let him obtain the ability to fly in the air; servants and also hidden treasures. Be it a man or a woman until the kings, let them beloved this person. Let him understand the languages of all animals. Let him be rich and never in poverty.

A practitioner should invite an artist to draw an image on the 8th day or the 15th day of first half of a lunar month. The artist must first go through the 8 precepts retreat, after taking a bath. He should a natural white cloth for the drawing and that the colouring material should not contain hide glue. In the centre a picture of Siddharta Gautama Buddha preaching should be drawn. On the right of the Buddha is the image of Laksmi. Her eyes are wide and elongated with peaceful facial expression. She is wearing a heavenly crown on her head and her body is adorned with keyura and armlet as ornaments. Her right hand is making the varada mudra while her left hand is holding a blossoming lotus. After the drawing is completed, it should be put in a quiet and clean place. The picture shuld be offered with incense paste, flower rosary, incense, food and beverages and lamps. In order to make offerings to Buddha and Laksmi, the practitioner should not have improper mindsets or be afraid. He should have a determination in his heart in reciting the below Laksmi mantra:

Namo.Shri.Ga-na-ya.Namo.Visramona-ya.Maha.yaksa.ra-ja-tira-ya.Namo.Shri.ya-i. Maha-Devi-tamiyata.Om.tara.tara.turu.turu. susekimanikanaka. vajra. vinuriya. mukrita. Namo-lingkitapu-sarva.satvm.siddhoga-mo-visra.mona.shri-ya.Devi.moravi.yisik-sikurana.kurana.mosa.mosa.nara.sayasiddhi.nana-simi.nara.sinangha-mosie-naro.senan.para.hara.hara-nayamono.svaha.

At this time, the King Vaisravana sees that the practitioner uses this mantra as an offering to the Buddha. He pities the practitioner, and hence he materializes in front of the person in the form of a kid or a kulapati (Buddhist). He is holding a wish fulfilling gem in his right hand and a gold trunk. He approaches the drawing with a calm face. After he prostrated to the Buddha, he speaks to the practitioner: “What is your wish?”

Is it that you want to go into the cave of Asura? Or you want hidden treasures? Or you want to control fire and mercury?  Or you want intimate relationships and beloved? Or you want the success of realgar? Or you want the success of angsana medicine? Or it is that the success of Vidhyahara you want? Or perhaps you want the ability to fly in the air? Or even to prolong your life to 1 kalpa? If these are what you want or any other wishes shall be granted. The practitioner replied to King Vaisravana: “I wish where I go shall not be blocked. I wish I obtain unlimited gold and silver with unlimited titles, fortune and merits. I wish my life is of unlimited kalpas and that I can fly in the air. I wish I can have various freedoms of yoga.”

After listening to the practitioner’s wish, the King Vaisravana wanted to emphasize his meaning hence said the below stanzas:

Supposed the sun and the moon drop from the air onto the ground,

Or the Earth overturned, if this indeed happens,

You should not doubt, this is not difficult and can be easily done.

There is no need for fasting or precepts, benefits to every poor.

He shall be beloved by everyone, until he meets his death.

The blessings of Vaisravana, avert all disasters.

All Yaksas will protect, and follows the practitioner.

If he is consistent to my teaching, then he will have all accomplishments.

The effects are as fast as arrow flies; he is beloved by all kings.

He obtain endless of precious items and thousand koti yaksas too,

Protect the practitioner; they help to fulfil all wishes.

He will be freed from various lower bad realms, if he sees Vaisravana;

Then Kubera will bestow fortune, he also obtains great wisdom.

He even will obtain the 3rd eye, with his life span extended as long as one koti.

Anyone with sincere hearts, if they respect this teaching;

They should request for accomplishment, with full confident and without doubt.

This is a method for protection, as said by Vaisravana;

Due to this empowerment, the accomplishment of mantras (shall be bestowed!)

Now recite this mantra of protection:

Namo.ratna.trayaya.Namo.Visuramana-ya. Maha-ra-ja-ya.Tadhyata: Om.yaryar.sena.sena.quna.qunu.Maha-ra-ja.saksa.saksa.samao.ponaravi-viya.svaha.

Now I describe the foundation mudra: cross both fingers inwards with right hand on top of the left. Erect both ring fingers and let them touch each other. Let the index finger tips slightly bent forming hooks. If you want to invite, then move the mudra towards your body, if you want to dispatch then move the mudra outwards.

Secondly, I describe the Laksmi body mudra: clasp both hands with the centre of the palms hollow. Part the thumbs, middle and ring fingers, thus forming the shape of a lotus. With both of the thumbs and small fingers erect and pointing upwards.

When you are reciting mantra, then do this mudra in front of your chest and recite the mantra 7 times and then release the mudra on top of your head.

The mantra of King Vaisravana

Namo.peishuoluoponaxie. Maha.heluoduxieshibing.svaha. Shipo.dieli.svaha.

Recite this mantra 7 times onto a clean oil and apply around your bedroom for requesting wealth or others; your wishes shall be fulfilled.

毘沙門天王經

The Sutra Of Heavenly King Vaisravana

Qiǎo fū xiān hán fēn zhòng fú qiǎo fū yīn xiā gèn tā fú gèn kòu quán zè fú yì nán yì zī zuǒ jiāo guī rēng gòng shì xiān tā fú fān àng yī quán fú chú yī mǐn zuǒ fú āo xìqiǎo xiū xiǎ zī bì xì yīn xiā gèn tā zuò dāo fú jiāo xiàng fū bì hǎo yì yì nán yì zī chú dāo xiàng yè āo yǎn kǎ yú fān àng chén chú chú chén yì yì yì yì yì xiān chén yì xiān chén yī xiān chén dīng gòng chén nǎi bīng chén zī bīng chén òu bīng chén zhōu lè fú zhào ào gèn gèn shì niǔ gèn huì fú shǐxiàng sòng kòu yīn xiā gèn tā fú sòng kòu lè qiǎo diāo fú sòng kòu gèn fú xiān huì rēng gòng shì xiān yǐ fú sòng kòu

qiǎo xiū zhòu wán tā fú qiǎo fū yīn xiā gèn tā fú gèn kòu fú xiǔ quán zè qiú quán zè fú qiǎo xiū zhòu zhòng fèn gèn kòu zhǐ zhā āo yǎn kǎ yú āo xiān chén jiā bīng chén chú xùn chén gèn zhàng yī qiǎo yīxiàng tiǎn yīn xué bó zī shēn zuǒ jiāo chěn kàng āo dié yì nán yì zī káng āo yǐ gèn yīn xiā gèn shì zhòu fú zhǐ chī gèn cùn chī chōng zhù káng me duì chén gèn yì chén zhì zài fú fān àng diāo diāo káng huǒ zhì zài qiǎo yǐ gèn liǎng zhì zài wù máng fěi dāo fú gèn dōng sòng kòu

Avalokitesvara Trilokayijaya Vidyadhara Sutra (觀自在菩薩三世最勝心明王經)

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Avalokitesvara Trilokavijaya Vidyadhara Sutra

金剛恐怖集會方廣軌儀觀自在菩薩三世最勝心明王經

Trailokya-vijaya-raja

First Chapter: The Forward

As I heard that at one time, the Buddha was in a castle amongst the precious mountain peaks. There were hundreds of thousands of precious umbrellas and various tree species adorned with all kinds of perfume and exquisite cloth stripes. All senior Arahats Maudgalyayana (大目乾連), Sariputra (舍利弗), Ananda (阿難) etc. a total of 1250 people surrounding the Buddha together with uncountable Bodhisattvas, Vajrapani Bodhisattva, Manjusri Bodhisattva and all complete seated in the front seats. Again there are Vaisravana, Brahmin, Parinayaka (warriors), Brahman, Indra, Narayana, Nagas, Yaksa, Raksa, Pilita, Bhaisajya, Kinara, Mahoraga etc. with their dependents. All of them surrounding the Buddha and presenting their offerings with utmost respect.

At the time, the Buddha was sitting in a lion throne made of various precious stones. He was to preach about the essential practice of Bodhisattva to Avalokitesvara Bodhisattva and the rest.

The Avalokitesvara who is the great compassionate bodhisattva circled the Buddha times and put his robe on his right shoulder, kneel down on his right knee and clasped his hands in respectful manner. He said to the Buddha: “Blessed one, due to one dharma that give rise to love and happiness, great compassion, hardworking and brave that give rise to benefits and peace. To protect all sentient beings, this is so-called ‘king of enlightenment’. As the name implies hence it is called: The supreme of the three worlds. Now I wish to preach this dharma.”

The Buddha said: “Great Bodhisattva, please talk now.” Avalokitesvara obliged and hence announced his heart mantra:

Namo.Ratna.trayaya. Namo.Aryavalokitesvara-ya. Tisattva-ya. Maha-sattva-ya. Maha.karunika-ya. Tadyatha: Pi.nama.pani.sara.sara.yisiye.supayavam.na-liya.valokitesvara-ruli.

Secondly, I speak the ‘head mantra’:

Namo.ratnatrayaya.Namo.aryavalokitesvara-ya.Om.Ah-

The top mantra:

Om.Ah-Hum.

The eye mantra:

Om.Ah-Jvala-Ra

The heart mantra:

Om.Ah-Phat.

The armour mantra:

Om.Ah-manto

The sword mantra:

Om.Ah-tara.sva

The fence mantra:

Om.Ah-Visakpu.ra

The arrow mantra:

Om.Ah-Hana

The net mantra:

Om.Ah-Naha

The wall mantra:

Om.Ah-Nara.hrija

The upmost heart mantra:

Om.Ah-hrih-naya-tara

The alert heart mantra:

Om.Ah-hrih-naya-tra-nana

The heart happening mantra:

Om.Ah-hrih-nayanapava

The wheel mantra:

Om.Ah-para.sapora

As soon as Avalokitesvara Bodhisattva mentioned the Supreme Three World and other major mantras, the 3000 worlds experience 6 types of quakes. Flowers fall from various heavens. All frozen naraka (hell) became warm and comfortable. Until the Avici naraka and all hot naraka became cool. Unlimited lights shine upward until the Akanistka heaven. Hundreds of thousands music automatically played in the air. The naga, yaksa, kinara etc. all praise the Buddha and Avalokitesvara Bodhisattva. While all demon and obstacle creaters such as Vinayaka cried out loud. All heavens praised Avalokitesvara:

Sadhu, saduh the great compassionate one,

Sadhu to the benefactor and sorrow remover,

Sadhu, sadhu the Mahasattva,

Praise for the one who has accomplished righteousness.

After the Avalokitesvara Bodhisattva completed speaking the mantra, he said to the Buddha, “Blessed one, this heart mantra can pacify any illnesses, uphold righteous, it can also annihilate, increase benefit, bestow benefits and happiness. It will let sentient beings stay in independent Samaya. It can walk in the air and discover hidden treasures; it can remove various poisons, spiders, snakes, scorpions etc. I will influence others to beloved and respect. It can revive the dead. It will provide protections against lions, tigers, wolf, bears and robbers. It can break all black curses. It will bestow wish fulfilling jewels and vases. It rains jewels and wheel of swords. It bestows the strings of gods and lotus garlands, bathtubs and prayer rosaries. It can make river and sea dry, it can provide foods for all heavens, and it can present sceneries of various heavens and let anyone make use. It can shake the King of Mount Sumeru. It can summon all trees; whatever one wishes will be accomplished. Whatever methods that I have mentioned, or not yet mention in the precious rosaries, buildings and Maitreya kalpas shall be accomplished also.

Second Chapter: The Accomplishment Of Activities

At this time, Avalokitesvara Bodhisattva told Buddha:

“Blessed one, if there are decent men and women, who recite this heart mantra casually, they too will be protected from all fear. They will not be harmed by illnesses, what they say will be trusted. They will be beloved by all sentient beings. They will not be attacked by gods, devata, yaksa, raksa, pilita, Vaisravana, Ghandava, Mahoraga etc. They will die in peace and that they will not be reborn into bad companies. All their warehouses shall be filled always. They will get great mantras and can remove all sickness. When they die, they shall be reborn in the realm of Buddha with accomplished features.

I will first talk about the Hayagriva Avalokitesvara ritual which is a must practise mantra to attain siddhi. If the blessed one or other practitioner wants to accomplish siddhi, he must clean his body with 5 pure substances and also to anoint (with cow dunk) and decorate his dwelling place. After that, he should obtain oral transmission on proper mantra practices. He should then offer milk, incense, flower, light, flower garland, food and beverages to the Buddha. He should recite the mantra for as many times as he could within a period of 7 days. After that, he should draw the image of Istha-devata. The size of the drawing should be one elbow’s length. The artist should first undergo the 8 precepts. Use new utensils but don’t use animal gum.

Amatibah Buddha sitting on white lotus should be drawn in the centre. His right hand is making varada mudra. On the left should be the Avalokitesvara Bodhisattva. His body is white in colour wearing a tiger hide skirt. He has a white glass gem waist belt and a black deer hide as his shoulder piece. He is sitting on a white lotus. His left hand is holding a white lotus while his right hand is making the varada mudra. However he does not wear wreaths and armlets. On the left should be the Vajrapani Bodhisattva red and white in colour adorned with various precious wreaths. He is holding a white whisk and making the action of whisking the Buddha. All the Buddha and Bodhisattvas stared at the practitioner. The practitioner should kneel down with his right knee touching the ground while holding an incense burner. He should look at the holy images.

After the completion of the said drawing, if he is a practitioner at home, then he should hold the 8 precepts. He should take a bath and change into new white clothing at 3am. Starting from the 1stday of the month, he should offer white flowers to the Buddha. He should make 1000 stupas. He should perform the preparatory ritual in front these stupas.

After he has recited 100,000 times, all Brahman King, Mahesvara, Narayana, Kubera, Mahakala and the 7 sisters, Garuda etc shall be triumph. When he enters into all mandala and achieves samaya; hence all his mantra shall be accomplished.

After he has recited 200,000 times, Vaisravana King and all yaksa shall be filled with joy. After he has recited 300,000 times, then he shall accomplish all mantras in the Vajradhatu. After he has recited 400,000 times, he shall accomplish all mantras in the Buddha-dhatu.

The practitioner should first complete the above preparatory method first. Then he should recite mantra 100,000 times in front of the holy images. After that go to a mountain and recite 100,000 times, then go to a river bank and recite 100,000 times and finally recite 100,000 times mantra in front of the stupas. He should take the 8 precepts then. And he should continue to recite the mantra as many times as he could in 3 days in front of the holy images. Follow by fasting for 3 days and 3 nights.

He should prepare generous offerings and prepare 1000 lotus and smear them with 3 types of sweet. Perform a homa ritual and offer the entire lotus to the fire. When this is completed, lights shall be emitted from the holy images. These lights will circle the practitioner and then enter into the head of Avalokitesvara. Gradually the lights will increase in intensity, and music can be heard in the air. At this point, the earth will start to shake vigorously in all 4 directions.

The practitioner should understand that he has achieved the siddhi of mantra. He can now speak out 3 wishes. The so-called: Vidyadhara, the independent samaya, Vajra Mitira (treaty) etc. If a Vidyadhara appears, he shall be the king of Vidyadharas. He has beautiful body features, white hairs and Prussian blue in colour. He immediately transforms into the image of an 18 years old lad. With a clip of an eye, he can travel hundreds of thousands of yojana. His life shall be 500,000 years and when he died, he shall be reborn into the kingdom of peace. If he wished for independent samaya, then it shall be the top of all independent samayas. When he thinks, he can move at a speed of 1000 yojana and return.

If he is able to get the third wish, then he will have wade and freedom and that he can live for 5000 years. If he wants to have lotus accomplishment, then he should carve a lotus with a diameter of 6 fingers wide with rosewood. He should put this rosewood lotus on top of 7 layers of white lotus during solar or lunar eclipses in front of the holy image. After that just recite mantra until the appearance of 3 signs: If the lotus becomes warm, than he has the accomplishment of vajra-raja. He has the power of 1000 elephants and a lifespan of 100,000 years. If smoke emitted, then this is the accomplishment of independent samaya. He has the accomplishment of bowl-raja. He can take 1/6 of other’s wealth and this is not called theft. He will have a life span of 1000 years. If it is the sign of a flame, then he has accomplished the meaning of emptiness and be the Vidhyaraja. He has the body of an 18 year old lad and Prussian blue in colour. He has the strength of 6,000 elephants. He emits lights as if 100,000 suns. He will have life span of 1 kalpa. When he dies, he will be reborn into world of supreme joy. As such and the rest, bathtub, string of god, prayer beads, magic wand, flower garland, wheel, sword, stick, beauty, ploughshare, axe, making cattle, yellow shirt, realgar, leather, slipper, mudra, vajra, Buddha top, alms, bowl, cassock, short knife etc. All of the above are the same as with the 3rd accomplishment of lotus.

Third Chapter: The Accomplishment Of Precious Jewels       

If you wish to accomplish the wish fulfilling gems. Then recite the heart mantra 500,000 times. This is known as the upfront accomplishment.  After that get one sapphire and perform a ritual as lotus ritual described above. Put the sapphire on a lotus during sun or moon eclipse. Recite until you see flame. Later, whatever you wish will be fulfilled.

Also anoint lotus with three types of sweets, perform homa for 10 nights and it will rain gold.

And if you want to accomplish the treasure vase, do as above.

Also if you want to be beloved by Yaksa, use 100,000 Somalatha flower and perform homa and it will show itself (this is called ‘shakti’)

Also to cure all kind of illnesses, any patient seen or touched by you shall be cured.

And to remove headache, imagine that you transformed into Ishta-devata and massage the patient’s head. If it is your own headache, then massage yourself. The same goes to eyes, ears, heart, armpit any other pains.

If you are sick, recite the mantra 7 times to the medicine and then consume; the sickness shall be cured.

If an infant is troubled by ghosts, then recite the mantra 21 times to some Nerium flowers and spread them in the bedroom. The infant will be in peace.

Anyone suffer from scabies, then take ten finger length of ‘krimala’ and cut both ends. After that smear it with three types of sweets and perform homa for 7 days. Mix the ash with water and then rub the patient’s body. You have to burn 10,000 pieces of wood in 7 days (you can also use the Chinaberry).

If you wish to be beloved by humans or non-humans, and then anoint agarwood with three types of sweets, perform homa for 100,000 times. Your target will come and make a pact with you and he will give you 500 ounces of gold everyday (the master said the size of 4 fingers).

Also if you recite the mantra once and offer white lotus once in front of my image; when you have done 100,000 times, then all of your sickness will be gone.

If you wish to possess the power of a Yaksa, take 4 finger lengths white sandalwood. After you have perform offerings for 100,000 times, 7 Yaksa will come and circle you. They will ask you on the reasons you summoned them. If decide to serve you, then they will offer foods for 1,000 dependents daily.

If you want to beloved by kama-swargam (enjoyment heaven), then burn Benzoic incense which has applied by three types of sweets. Then perform homa for 10,000 times. The devata will provide heavenly food and clothing daily.

Also, if you take lotus and smear them with 3 types of sweets; later, perform homa for 300,000 times. All hidden treasures will reveal to you. When you obtained these treasures, then you should donate to all sentient beings.

Fourth Chapter: Curing All Sicknesses

First recite the mantra in front of the holy image for 100,000 times. After that, take lotus and smear them with three types of sweets and perform homa for 10,000 times. Following that, use white mustard seeds with three sweets and perform homa for 10,000 times. All sicknesses until all predetermined karma shall be removed.

Also, if a person is possessed by ghosts, then use four bottles of perfume and recite mantra for 10,000 times. Later shower the perfume from top and the ghost will leave the person.

If a person is suffering from illnesses caused by cold or hot for 1 day, 2 days until 4 days etc; take salt mix with 3 sweets and perform homa for 10,000 times. After that take some ash and again recite mantra 7 times. Anoint the ash on the forehead of the patient and this patient will recover. You can use such method for all types of illnesses too.

If a person is troubled by ghosts until Pisaca, Dakini or others alike; then recite mantra and stare at the person. The spirits will leave.

Also, recite mantra for 108 times onto your finger tip and point at the person possessed by spirits; ask the spirit to perform what is commanded and it will obey.

If you want to know affairs of the three times, then find a virgin boy or girl. Ask he/she to take a bath, use cow dunk to anoint a small altar. After that anoint the boy or girl with white sandalwood and Dipterocarpaceae and tie a jasmine garland on his/her head. Recite mantra 108 times and the boy/girl will be lifted up for the height for an elbow and respond to whatever question that you have in mind. (Canton has this type of flowers. They are white and very fragrant. Pure white and fragrant, otherwise use silver coins, sumana flower in place of jasmine also possible).

If you want me to tell you your personal issues related to the three times, then use lotus flowers and anoint them with three sweets and perform homa for 10,000 times. Also if it is a snake bite until various illnesses and spirit related sickness, I will bestow blessings and all inauspicious shall be removed.

Chapter 5: Beloved By All Sentient Beings

Recite mantra in front of the holy image for 30,000 times as the foundation. After that use fragrant soil and make 100,000 stupas. Offer sumana flowers in front of the stupas. Smear the sumana flowers with 3 types of sweets and perform homa for 10,000 times. You shall achieve siddhi (accomplishment). After that, all your mantra recitation shall be more abundance.

If you want to beloved by raja (king), then smear Benzoin with 3 sweets and recite mantra for 10,000 times. Raja and his dependents will be glad to serve you.

You can take charge of government officials as above method. Use fennel seeds mixed with 3 sweets to perform homa 10,000 times.

And to make up divorcing couples; use Benzoin and Fennel together; perform homa for 100,000 times.

To beloved by a township, use green lotus flowers and smear them with 3 sweets then perform homa for 100,000 times.

To beloved by all townships, use green lotus to perform homa for 10,000 times.

To beloved by all who sees you, empower angsana for 108 times and use it to draw one’s eyes.

To beloved by everyone, empower Calculus bovis for 108 times and rub it onto your forehead.

To avert dispute or to wind court case, and also to make people believe in your words, then recite the mantra 21 times to empower Acorus Calamus and Aristolochia debilis Sieb. Bring the items along.

Recite the mantra onto clothing, flower garlands, food and fruits and give them to the one you wish and the person will love you.

From empowering the Angsana for 100,000 times to hidden treasures, rubbing eyes to see monkeys, lions, tigers, bears, rats, wolves, wild cats, snakes, mouse etc; recite the mantra and tie 7 knots and all fears will be gone for good.

Sixth Chapter: The Meaning Of Accomplishments

If anyone recites mantra for 400,000 times as a foundation, after that he should use white fragrant flowers anointed with 3 sweet and then performed homa for 100,000 times. He shall attain siddhi.

If one performs homa with Agarwood or Dryobalanops for 100,000 times; he shall be bestowed with 1,000 gold coins.

If one performs homa with Tulip, then he shall have unlimited clothing.

If one performs homa with barley, rapeseed, green peas and rice for 10,000 times; he will be bestowed with unlimited food.

If one performs homa with horse hairs, then he will get a herd of horses.

If one performs homa with milk for 100,000 times discovers hidden treasure.

Whatever is desired it can be acquired through homa, if you desires man and woman then use rapeseed for homa, if you want to have wisdom then use Acorus calamus for homa. Use pine wood for homa in December and you will get gold. All of the above must be done for 100,000 times. All the dharma of a thousand arms Avalokitesvara depends on this important ritual to achieve accomplishments.

The Seventh Chapter: Ritual For Accomplishment

Recite mantra for 500,000 in front of the holy image as a foundation practice.

Use agarwood as fuel and perform homa with white lotus as offering for 100,000 times, King Vaisramana will appear in front of the practitioner together with his dependents and bestow him with treasures in abundance.

Perform homa with lotus seeds with 3 sweets for 300,000 times and Maha Kali will appear and perform auspicious and abundance things. Use fir with 3 sweets to perform homa for 300,000 times and all Yaksa will appear and ask, “What do you want me to do?” You may ask any favour you like and you will get what you want.

Use pistils of dragon flower and 3 sweets to perform homa for 300,000 times. Naga will come and follow your orders. Perform homa 300,000 with green lotus and 3 sweets, Vajra-grabha will be shown to you. Then you can ask for immortal, independent and lona (salt). These three and all you can get. If you perform homa with green lotus and 3 sweets in front of King Brahman for 300,000 times, then King Brahman will come and grant you 3 wishes.

If you perform homa with sumana flower and 3 sweets for 300,000 times in front of Mahakala, he will come and help you in achieving your wishes (The image of Mahakala has elephant hide as shoulder piece, holding a spear, one head wearing kapala garland and the other head wearing goat head garland). However, if you perform homa in front any devatas with the flowers they like for 300,000 times; they will come as your servant.

Chapter Eighth: Common Accomplishment

At that time Avalokitesvara Bodhisattva said to Buddha, “Blessed one, I now say this profound and yet detailed ritual and rules of Vidhyahara Raja and all clans. The practitioner should first give rise to great compassion towards all sentient beings. He should filial to his parents and respect to the elders. He should think and pity all those sentient beings who are still suffering. He must have pure fate with the three gems. He also must be happy to give offering to all Buddha. He must not drink alcohol, he must not have free sexes, and he should not kill or tell lies or any similar things. This is the most important precondition in the accomplishment of this mantra. This should be the case.

First on the 5th day of a white month (after full moon), empower 5 pure substances 108 times and then drink the water. For every sip you take, you will be purified for half of a month (So called 5 pure substances: small quantity of cow dunk and urine mix with ghee, milk and cheese in a silver or bronze container and empower this mixture on the 5th day of a white month. So called 5th day of white month means 5 days after the full moon.)

Mantra for empowering the 5 pure substances:

Tadyatha: Om.yasudhi.svaha (Refuge is same as multiple benefit heart mantra)

Select a good Naksatra and take 108 lotus seeds. Meditate in a clean room facing east. Pierce the lotus seeds one by one while reciting mantra:

Om.armili.tangami.shri.mum-limi.svaha. (Refuge seeking as if adding with 5 pure substances)

After empowerment, every time before mantra recitation; first hold the mala with both hands and recite the below mantra 7 times to empower the mala:

Om.sumati.shriya.svaha

After reciting the mantra, put the mala aside. The room should be anointed with red soil thoroughly. Every time a practitioner going to toilet, he should recite the ‘filthy body mantra’:

Om.vajra.kuta.maha.mara.hana.hana.bhaijamutavitrana.vitfeng.sayarajira.lam.mona.kusimokita.hum.phat.

This mantra protects you in a filthy place. After returning from toilet, recite the ‘armour mantra’:

Om.dhubidhuka-yadhubipara.jvalimiba.svaha.

And recite Kuntali mantra to purify internal and external obstacles:

Namo.ratnatrayaya.Namangsitjana.vajra.ponaya.mahayaksa.sina-bhotoya. Namo.vajra.kuntayamitiya.para.jvalito.kunta-yu-nira.neng.satru.dhaka.jabirava-ya. Asmusorapolosuposehasato-ya. Om.amrita.kuntali.kha.kha.kha.kha-sikha-sitiseza.muta.muta.hana.hana.naha.naha.bojo.bojo.niera.niera.vispu.jaya.vispu.jaya.sarva.vikina.vina-yakin.maha.yanupotier-vita-dhokharo-ya.svaha.

After reciting the above, now empower the earth, wash and empower mantra:

Om.vajra.tara.hum

After wash yourself but still in the river or in bathroom. Follow the bath method and after that take three scoops of water and offer them to the Ishta-devata. Mantra for offering water:

Om.kiri.kiri.hum.phat

After that, mantra for tying up hair knot on top of your head:

Om.susidhi.kharo.rokija.rokijam.svaha.

After coming out from bathroom, wash hands, rinse mouth and sprinkle body with water. Recite mantra:

Om.suru.dhisamiliti.salo.salo.di-dharani.hum.ho.

As mentioned in the above chapter, we should imagine that we are holding related ritual items when we are reciting the mantra for heart and other ritual items. First, we should recite the mantra for ‘lotus samaya’:

Om.namo.satvam.tad-yato-nam-ponamonapova-ya.svaha.

Also mentioning the Avalokitesvara mala mantra:

Om.para.sapura.hrih.paramvanamantra.dharmakha.hum.phat.

Also mention the Avalokitesvara staff mantra:

Om.nanan-tonan.na.hum.phat.

Also speak the Avalokitesvara bathtub mantra:

Om.Satvam.milito.para.na.sivam.karoya.svaha.

Also speak Hayagriva Avalokitesvara Bodhisattva mantra:

Om.Armili.dhunabava.hum.phat

Also speak the ‘white shirt’ Avalokitesvara Bodhisattva mantra:

Om.ghazi.bhaigazi.ghazhawun.ghazi.svaha.

Also speak the ‘wisdom name’ Avalokitesvara Bodhisattva mantra:

Om.devi.shantikali.hum.karoti.yasi.yasumati.svaha.

Also speak the ‘moon body’ Avalokitesvara Bodhisattva mantra:

Om.chandra.chandra.matisumati.shriya.kurni.kurni.rarararaputi.putoning. siddhi.siddho.para-hiramin.svaha. Amita-bah.sudho.svaha.Satvisan-aryavalokitesvaraya.svaha

Also speak the ‘brave and healthy’ Avalokitesvara Bodhisattva mantra:

Om.Wira.wira.mati.sumati.nasaya.siddhi.suddhaya.Om.hami.mahamiranpamisatvami.svaha.

Immediately use the below mantra and samaya mudra (the master said this is to show the holy figure).

Om.sangha.samoga.sauminya.sarva.samoya.rupara.bhaisatri.svaha.

After complete reciting the above, immediately recite the heart mantra and go into the ritual room. Don’t feel angry along the way but think of the Buddha and Ishtia-Devata. You should bath at 3am every day. All should be done as such. Don’t argue and when you arrived at the door of the ritual room, wash your feet and recite the Saraswati mantra to empower the water. Rinse your mouth and sprinkle the water inside your ritual room.

And do the Kuntaliamrita mudra and recite mantra. After that use both hands to scoop water; and in addtition recite mantra for removing Vinayaka. The mantra for sprinkling water to 10 directions:

Om. Hum.hanatu.namo.devi.defeng.sayang.saroya.hum.phat

Following do the earth protection mantra:

Om.kiri.kiri.vajra.vajri.bo-muto.muto.hum.phat

Also the Vajra Phurpa mantra:

Om.vajra.kila.hum.phat

This mantra is used to clean the earth and to control earth.

Now recite the mantra for making holy assembly happy:

Om.vajra.kili.hum.phat

And use the ‘white shirt’ Avalokitesvara Bodhisattva mantra to empower holy string, armlet etc.:

Namo.ratnatrayaya.Namo.aryavalokitesvaraya.Bodhisattvaya.Mahasattvaya.Mahakarunikaya (All Avalokitesvara mantras use the above as seeking refuge). Tadyatha: Om.nasina.viyanvajra.nasamaraniya.navasimohan.sarva.satvm.nasavawiyati.cittasaju. Tadyatha: kasi.vikasi.kazawun.kazavikasivayawati.deviya.svaha.

Mantra for invitation (meaning the beginning does not add svaha)

Secondly, offering arka-puspa (flower) mantra:

Yiksi.bhagava.misigha.jinjasamparadhi.qinanpuran.jaivapara.sinamin.svaha.

Mantra for inviting:

Sarva.idam.bhaivam.nisipara.sonana.siddho.mihehrih.hena.pura.mosomoto.para.sananjadhiyajuru.svaha.

After invitation, offer samaya to Satyadevata (deity). This is offering incense paste with happiness etc.

Mantra for pasting incense:

Imam.yanduo.suparmiviyan.sujoyaksujo.yangnayakmoyang.mivimikoubhaktiya.paradhi.hrisiya.para.sinamin.ahara.ahara.sarva.vimiya.tarabhumidhi.svaha.

Mantra for offering flowers:

Imam.sumana.sumiviyaksujoyang.nayakmoyang.mivimidhubatiya.paratihrisiya.parasinamin.ahara.ahara.sarva.vimiya.tarabhumideva.svaha.

Mantra for burning incense:

Ahyanvanasupadhirasumiviyu.yantachudupawudam.maya.mivimidu.bhodiya.parati.hrisiya.parasinamin.hara.hara.sarva.vinimiya.tara.bhumi.deva.svaha.

Offering of food, beverages, medicine, and fruits etc. mantra:

Ousadhi.narasusiya.miya.yiksa.mandala.sinuhewiyi.moyemivimidubhodiya.molisapura.hrisiyata.ahara.ahara.sarva.vimiya.tara.bhumi.svaha.

Mantra for offering lights:

Jichugana.sijotamuvi.dharma.supa.moyakvi.vimihou.bodhiye.vipaoyanparadhi.hrisiyata.alokaya.alokaya.sarva.vimiya.tara.bhumi.deva.svaha.

If there is no offering of incense, flower, food etc. Then do the below mudra and recite the below mantra. This will become the vast offering mantra:

Namo.samantha.buddhanam.om.sarva.tatkham.wayati.suparasi.maya.yananjian.svaha.

Secondly recite the ‘praise sea clouds mantra’:

Namo.sarva.buddha.bodhisattvanam.sarva.tara.senjusumito.virangla.simi.namo.siddhudhi.svaha.

The practitioner should be seated on thatch and at a distance of 4 elbows length from the Satyadevata (yidam). First he should view himself as Kuntalivajra and then follow by Satyadevata. This should be followed by various praises. He should first praise the Buddha and Vajrapani Bodhisattva. He should then express ksama (repentance). Secondly, he should hold his mala and empower his mala with above mantra. Immediately his own heart is connected with his Satyadevata. Or he should concentrate on mantra words in a circle (the colour of these words will change with the four activities: pacification, increasing, attracts and destroys). He should recite mantra according to the required number of counts. This mantra is the recitation of ‘mother mantra’ for the presentation to the Satyadevata (guru said that one can imagine the mantra syllables came out from his mouth in golden colour and going into the mouth of the Satyadevata. He should make a vow: My only wish is the Satyadevata empower my mantra, protect me and make my ritual come true). After that empower the mala and then keep it back at its own place. Thirdly, one should perform the homa. This is to ablaze the power of Satyadevata. One should draw the image of Kuntali on the four external doors of his ritual room. In the centre should be drawn a lotus, benzoin, ghee or fennel seeds and three sweets.

The homa ritual.

Inviting the fire heaven mantra:

Yishiyesi.maha.butonivarisi.mivirasadharmo.hrisi.tvahutima.haramasaimin.saisijibhava.agnaya.svaha.

After the fire heaven into Kuntali, offer 3 scoops full of ghee. The fire at this time should be aflame furiously. Now recite the offering mantra:

Om.agnaya.heviya.ghaviya.vahenaya.mibiyapa.svaha.

The practitioner should sit on a pile of thatch in a lotus pose (guru said first placed on the right leg with the left foot, then right foot is placed on the left leg of a sitting method) facing east or north. Thatch should also be placed surrounding the furnace. All homa articles and offering substances should be placed on the right side. Perfume utensil to sprinkle onto the furnace and water for rinsing mouth for agni (fire heaven) and Satyadevata should be placed at the left. After sprinkling of perfume and rising mouth, immediately offer 3 to 7 scoops full of medicine ghee to the fire and recite agni offering mantra:

Om.agnaya.svaha.

After the offering, sprinkle water again for three times. Also rinse mouth on behalf of agni. One should use Mansushri mantra to rinse mouth. The mantra:

Om.varana.vajra.tam.

(Guru said circling is to rinse mouth, straight splash is to purify fire)

Immediately use Satyadevata heart mantra and fennel seeds with 3 sweets to perform homa for 1080 times. Again sprinkle for 3 times to disperse. Also use the agni mantra to offer ghee for 3 times. After that recite the repatriate mantra:

Bhumiji.simoya.bhaijijaya.niecianimi.sarva.bhavanam.punarabhiya.ahmonaya.svaha.

Secondly offer incense, flower, light, food and beverages to Satyadevata and send him off. Now go out of the ritual room, make stupas and recite Mahayana sutras, or make offerings to monks etc, or wipe mandala. A practitioner should perform the above 3 times a day. He should also consume wheat, vegetables and milk daily. At night he should sleep in thatch or grass. He should use mantra to empower saffron or red colour string. After each mantra recitation, tie a knot until all 108 knots are tied. Then, tie this string on his waist. The mantra for tying string at the waist:

Om.lokijang.juluaini.svaha

After reciting the above mantra, in addition recite the mother mantra for 7 times and tie the red string at one’s waist. Now he can sleep in ease. If the person is near to achieve siddhi, his Satyadevata will look after him and he will have good dreams. So-call: meeting with many monks, or seeing woman wearing muktahara (ornaments), or seeing trees, flowers and fruits growing in abundance, or seeing elephants, horse, cows and yak, or prayer beads, flower garland, bathtub, white flower, or offering of flower to Buddha, rice, realgar, orpiment etc. Or seeing me or in other good omens mentioned in other tantric texts. One must know that he is nearing to achieve accomplishment and hence he should work harder. If he misses the accomplishment, he will dream of candela, pisaca ghost or other bad shape ones. Or he sees people wearing dirty and torn clothing, or he sees incomplete mantra, or he sees crippled people. Anyone who has this kind of dreams should recite his Satyadevata mantra for 108 times. Then all of the inauspicious matters will be gone. And that he shall gain accomplishment soon. As such, what is said in sutras about methods of accomplishment, except sex, lusts and those who harm others; all can decidedly achieve accomplishment. Whoever follows the methods mentioned in this ritual, even those who has gone into Avici Hell can achieve accomplishment; it is most certainly for a bodhisattva practitioner.

The Ninth Chapter: The Heart Mantra For Accomplishments

I further mention a preparatory ritual. Recite this mantra for 100,000 times (guru said 350,000 times after that draw holy image. You should ask virgin girl to weave silk etc. She must use silk to cover her mouth with silk and that she must bath at 3am and wear white. The one who is serving food and beverages for the girl should also be clean. Even the weaving machine also must be a new one. This process should now be watched by those difficult to deal persons or gangsters. The place for weaving silk should be spread with flowers. The practitioner should turn to recite Mahā-sajnipāta-sūtra and the artist should also perform 8 precepts. Please do not bargain with the artist on the drawing price and don’t compete with the artist. The silk should be dipped into perfume. Avoid using blue glaze, orpiment and purple mine. White should use white sandalwood, usilo, karpura (Dryobalanops camphora) etc. Yellow should use Fenugreenk, sajini (or replace with lily). Red should use tulip or redwood etc. Black should use takara flower, green lotus, ‘suhexiang’ etc. Don’t draw reproduction organs. The artist should hold precepts and always have sad anusmrtayah (6 thoughts: think of Buddha, dharma, sangha, donation, devata, precepts).

First one must draw a Bodhi tree in the centre. Under the tree is Amitabah Buddha. He is sitting on a lion throne supported by two lotuses. His body is golden in colour with right hand making abhayadana mudra. On the left of Buddha is the Mahā-sthāma-prāpta. On the right is the Arya Avalokitesvara Bodhisattva with his right hand comforting (that is index finger and thumb making a ring with other fingers erect making a leading hand gesture) while his left hand is holding a lotus. His body is white in colour. Under the Avalokitesvara one should draw Tara Bodhisatva. On top should draw svapna-nirdeśa (the four princes) making music as offering. One also should draw Brahmadeva holding Datura stramonium.

After the drawing is completed, it should be put in a ritual room and worship accordingly. One should offer lotus anoint with 3 sweets and perform homa for 100,000 times and follow by other karma rituals. If one is making the fundamental mudra and recite heart mantra and he goes to a township or a settlement, everyone who sees this person will be highly regarded. If he offer 100,000 lotus in front of the holy image (by reciting mantra once and then put one lotus in front), he shall see hidden treasures immediately. If he wants to dig out treasures, then he should make the fundamental mudra of white shirt Avalokitesvara and recite the mantra, then all those hidden treasures will emit lights and let the person do what he so wish desires. Also if he is collecting herbs in mountain ranges year long, then if he makes the mudra of terrorising all spirits; it is same as forbid all medicine to be found by others. Recite the mantra and he shall have medicine for longevity and accomplishment.

From the horse head mudra, when the accomplishment is achieved, the mountain is in the air.

From the moon body mudra, when the accomplishment is achieved, the water flows half.

From the robe mudra, the river water dries up.

From the 6 arm Avalokitesvara, the door of Asura opens.

From the 12 arm mudra, sarah (arrow) is overpowered.

From the 1000 arm mudra, the raja will come to you.

From the 4 face Avalokitesvara mudra, all government officials will yield to you.

From white shirt mother mudra, one can summons satri (woman).

Because one uses salt for homa, naga will come and pay their respects. All illnesses caused by spirits will be cured by sight or by touching (by reciting heart mantra). Blessed one, this heart mantra is as if wishes fulfilling gem. It is the king of all mantras. By casual recitation only one can achieve accomplishment.

At that time, Avalokitesvara told Buddha, “I now speak the supreme Vidhyahara mudras:

Both hand fingers lock in inward with index fingers erected but slightly bent; thumb and middle fingers touching each other forming circles. This is the fundamental mudra. The body mantra:

Om.ponamati.rujiya.vijilan.deva.erwati.hum.hum.hum.phat

This mudra will part all sins.

The above fundamental mudra is for invitation. Bending and erecting index fingers a few times meaning to invite (please use mantra at the beginning).

Om.hrih.

From making this mudra, we become alert. The heart mantra means fulfilment.

If as above mudra but move both thumbs onto the back of middle finger tips; this is called the head mudra mantra:

Om.ah

If the thumbs move up further to the back of middle fingers, then this is called the top mudra mantra:

Om.ah-hum

If both of the thumbs now touching the tip of index fingers forming tow circles; then this is the eye mudra mantra:

Om.ah.jvala.

Same as the eye mudra, straighten up the thumbs and hide index fingers into the fists; this is called the armour mantra mudra:

Om.ah.muta

If two thumbs hiding inside the fists, then this is the sword and mantra mudra:

Om.ah.tara-so.

Now, hold fists and hide thumbs inside the fists. This is called the row mudra mantra:

Om.ah-vispura.

Straighten up both index and middle fingers and hold ring and fingers with the thumbs. This is called the arrow mudra mantra:

Om.ah.hana.

Cross ten fingers inwards as if making a net. Raise the mudra and rotate right; this is the upwards net mantra mudra:

Om.ah.noho.

Lock fingers inward but erect both thumbs. Move the mudra on top of your head and rotate right. This is the wall mantra mudra:

Om.ah.nara.krijapara.ghara.

Like the wall that bents both thumbs to tough each others’ tips forming a circle. This is the supreme heart mudra mantra:

Om.ah.krina.yantara.

Remain with the supreme heart mudra. This is the alert heart mudra mantra:

Om.ah.krinayanjunanam

Remain with the above mantra, but now move both thumbs with middle sections touching other. This is the heart happening mudra mantra:

Om.ah.krinayan.navara.

Ten fingers crossing outside and opening up both palms as if a wheel; this is the wheel mudra mantra:

Om.ah.parasapura.

Blessed one, mudra as above is the mudra of three time supreme vidhyahara king. From the fundamental and changing mudra, together with mantra to empower these mudra; hence the practitioner and I (Avalokitesvara) are of no different (guru said treat your heart as if the heart of Avalokitesvara and the rest of the examples are the same). Blessed one, a practitioner must do the 10 paramita mudra three times a day to purify the sins of all sentient beings; and to make other similar mudra and recite fundamental heart mantra one time. Then the sins of one’s hundred thousand life will be purified. So, there is no fear if the sins of this life cannot be removed?”

“Secondly I will tell the 10 Paramita mudra:

One should open up his left palm facing up; with index finger touching the nail of ring finger in front of middle finger. This is the Sanparami mantra mudra:

Om.bhagawatinam.nadhi.bhodi.hum.visirapurayamanam.svaha.

Due to this mudra, all those in fear shall be protected. Sanparami perfected.

If one is cross fingers inward and forming a fist with index fingers erected like a needle. This is the precept paramita mantra mudra:

Om.siladharani.bhagavati.hum.ho

This mudra enables whoever has broken the precept becomes pure in holding precept.

If right ring finger is touching with right thumb with right index finger moving to and fro, this is ksanti paramita mudra mantra:

Om.bhagavati.ksantili.hum.phat

Due to this mudra, all fear will not harm the person. This is the perfection of endurance of shame.

If the middle right finger is erected, this is the virya paramita mudra mantra:

Om.Virya.kalihum.virya.virya.svaha

From this mudra one obtains the perfection of hardworking paramita.

If one be seated in lotus position, with right palm on top of left. This is the wisdom or jana paramita mudra mantra:

Om.bhagavati.sarva.bopa.hari.maha.natika.hum.hum.ho.phat

This mudra can remove all sins and perfect the jana paramita.

With back of hands touching each other, middle fingers hooking each other while both thumbs erected as if needles. This is the unlimited compassion heart mantra mudra:

Om.mati.matanra.jiti.svaha.

From this mudra comes perfect unlimited compassion heart.

Wisdom abhayadana is the unlimited compassion heart mudra mantra:

Om.karuniya.karuniya. Om.hehe.tsam.

From this mudra comes perfect unlimited compassion heart.

With small and ring fingers crossing and all six fingers erected and touching each other is the unlimited happiness heart mudra mantra:

Om.bumi.bumi.dhi.hum.hehe.hum.ruo.

From this mudra comes perfect unlimited happiness.

Fingers crossing internally each other forming a fist while both thumbs erect as if a needle; this is the unlimited giving mudra mantra:

Om.yan.yan.sarva.tamva.namin.vam.om.hum.phat

From this mudra comes perfect unlimited offering heart.

If both of the thumbs and middle fingers touching other forming ring, this is the wisdom paramita mudra mantra:

Om.momo.kryna.naghari.hum.svaha

 

From this mudra comes perfect wisdom paramita.

When both hands locking internally forming a fist while erecting both thumbs, this is the all encompass paramita heart mudra mantra:

Om.hum.hrih.hum.ho

Blessed one, it is from this 10 paramita mudra that one attains the satisfaction of dasabhumi (10 stages). When a practitioner performs this mudra every morning, then all his previous karma will be purified. All sentient beings will respect this practitioner when coming to meet him (this is the same as heart mudra of 12 arm Avalokitesvara mentioned in the rituals).”

Avalokitesvara again tell Buddha, “Blessed one, I will now talk about the common mudras use in Lotus Section. If one claps his hands with centre of the palms not touching. Let the ring finger tips, middle finger tips and thumb tips slightly apart. This is Lotus mantra mudra:

Om.namo.sarva.tathagatonam.ponamona.bhavaya.svaha.

If left palm face up, index finger touches the ring finger nail, this is the mala mantra mudra:

Parasaipura

Left fist with index finger raising is the Avalokitesvara staff mudra, left fist with index and middle finger erect, this is the Avalokitesvara bathtub mudra. If both of hand fingers crossing inward but erect but slightly bent both index finger tips, this is the horse head mudra (the said mantras for above three mudras are as mentioned).

If one cross fingers and binds inwards with both index fingers erected, this is the second heart mudra.

This is the unchanging second heart.

With both thumbs touching each other as if a ring forms the white shirt Avalokitesvara freedom mantra mudra.

Om.ghasi.bhaighasi.ghaja.ghasi.svaha

This is the internal binding of thousand eyes mudra.

Blessed one, all these mudras accomplish all benefits. I have spoken these in other rituals as well. All of them can also accomplish the thousand hands and eyes methods.”

And again Avalokitesvara told Buddha about practitioner accomplishment mantra methods. In order to remove all obstacles and to protect ones pure heart, he should draw one square mandala on a clean wall. The artist must accept the 8 precepts. Mix all colours without using hide gum. In the centre of the mandala, draw one 100 petals lotus showing flower fetal and pistals. In the fetal inscribe the below mantra:

Om.ponamona.sarvaya.svaha

Draw mala on the right side of the lotus. On the left draw a water pot (kamandalu). On the top of the lotus, draw holy string and at the bottom of the lotus, draw a ritual staff. The completed mandala must be offered with incense and flower. All mudras should be done in front of this altar. If you follow this method, then all your ritual working and all mudras shall attain accomplishments.

“Blessed one, I am telling this powerful and yet of great bravery method. If I want to completely mention all sutras, I am afraid that I will not be able to complete the narration even after Aparana-kalpa-koti (a very long time). This method was mentioned by Vajra-garbha Bodhisattva before. The mantra of my tribe (lotus) and the mantra of vajra tribe, all depend on this method to attain accomplishment. All of the worldly heaven: Brahma, Narayana, Mahesvara, Kurma, Deva Kanya, Devata, Garuda and other ghosts and god mantras all depends on this method to attain accomplishment. If anyone who recite mantras in front of this mandala, then he will be able to enter all mandalas. He will be respected by all sentient beings, and serious sins shall be purified. When his life is coming to an end, Avalokitesvara Bodhisattva will appear in front of him and preach dharma to him. When he dies, he will be reborn into Tusita heaven. He will not be reborn into three evil paths. Or if here is anyone who do not believe in the 3 gems, they are misers and extremely stingy. Even this type of person can listen to this sutra momentarily until he can recite; they will also receive accomplishment soon.  Moreover in case of a person who has pure fate in the three gems, the success will be even faster!”

At this time, the Buddha praised Avalokitesvara and said:

“Sadhu, sadhu, great bodhisattva,

the one with great compassion and resides in great sattva position;

now you have said the great king of mantra,

in the hope to benefit and make all sentient beings happy and believe.”

After Avalokitesvara completed mentioning this sutra, all great bodhisattvas and arahats, all devatas, nagas, yaksas, kinara, maha raga etc. were extremely happy and decided to follow this teaching.

金剛恐怖集會方廣軌儀觀自在菩薩三世最勝心明王經一卷

(End)

Āryatārā-dhāraṇī-arolika (阿唎多羅陀羅尼阿嚕力經)

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tara

As I heard, at one time Bhagavan (Buddha) was in Jetavanānāthapindadasyārāma (給孤獨園) north of Śrāvastī (舍衛城) with unlimited Bodhisattvas together. Then Avalokitesvara Bodhisattva stood up from his seat from the crowd. After he adjusted his clothing, and put his robe on his right shoulder, he kneeled down on his right knee and hold his hands in prayer position respectfully, bow to Buddha’s feet and then said: “Blessed one, I now wish to talk a method that can accomplish everything in the three times. Only hope the blessed one permit my request with compassion.”

At that time, the blessed one praised and said, “Sadhu, sadhu, Mahasatva, for the benefit of all sentient beings, if wish to speak this secret dharma treasure, I am now at all ears and allow you to speak of your free will to the general public.”

So Avalokitesvara Bodhisattva said his mantra:

Om.arolika.svaha

After Avalokitesvara Bodhisattva mentioned his mantra, he turned to Buddha and said, “Blessed one, this mantra is the heart of the Lotus Tribe (蓮花部心). I will now speak the method to attain Siddhi (accomplishment). If one recites this mantra 8,000 times every morning in front of my image and that he offers various flowers to the mandala; and that he refrains himself from talking to others, if he recites additional numbers of this mantra and remembers it by heart, then he will be extremely cleaver in six month’s time. Whatever he sees or hears will not be forgotten. If he further wash himself and build 3 round altars in front of the Buddha: the first is for the Buddha, the second for the Dharma and third for the Sangha (monks). Each of the altars is offered with flowers as prescribed. If he then holds an incense burner and burn some incense, then after he recited the mantra for 8,000 times, all his serious sins that will enable him to drop into the hells, 4 types of heavy and 5 types serious crimes and other sins shall be purified. Please don’t doubt. If one recites continuously 1,500 times for a consecutive of 6 months, then he will achieve siddhi.

Also after one washed himself, he should sit on a seat made of Cyperus iria L (三稜草座) and recite mantra for 350,000 times, then he will attain all siddhi. In addition he will not suffer from all kinds of sickness. If he recites the mantra in front of Avalokitesvara Bodhisattva for 10,000 times, whatever righteous things he asks shall be given.

Also on the 8th day or 15th day in a white month (after full moon), if one washes himself and recite the mantra for 8,000 times, then he shall be devoid of all serious disasters and all demonic hindrances.

Also on the 8th day or 15th day in a white month, if one takes the 8 precepts and recite the mantra for 1,000 daily, all the Vinayaka spirits will not trouble the person.

Also on the first day of the first lunar month until the 15th day, clean and offer flowers to mandala and recites mantra for  35,000 times; then whatever siddhi or whatever he wishes shall be accomplished.

Also in the morning, after herbal bath, recite mantra for 3,500 times and everyone will beloved this person and any helps that he requires, people will be glad to help.

Also, if one recites the mantra for 10,000 times in front of the Buddha, after that from the 1stday to the 14th day to complete the 100,000 times; then he shall not be faced with bad things.

Also, if any kind believers etc, offer incense paste, burns incense, flower and lights as offerings of the mandala, Buddha, Avalokitesvara and other bodhisattvas; and that they further recite the mantra for 3,500 times; they shall be reborn under the feet of Avalokitesvara.

Also if one first makes 100,000 stupas and recites mantra for 10,000 times as an offering; whatever he asks for shall be granted. When he died, he shall be reborn into the Sukhāvatī (pureland).

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Also if one makes 100,000 small stupas with soil from anthill, and recite mantra for 3,500 times; whatever siddhi he asks for shall be the supreme. Wherever he thinks off and he shall be there. All his serious crimes shall be removed and he shall be reborn into Sukhavati.

Also if one uses soil collected from anthills and make a mandala, and burn agarwood as incense, in addition get some good quality flower and with the recitation of mantra once, and throw a flower onto the feet of Buddha once three times a day. If he perform the ritual for 7 days, then all his decisive sins such as that of falling into hell shall be removed; in addition whatever siddhi he want shall be given.

Also regardless of if it is an auspicious day or month, at midnight, one takes a herbal bath and change into new clothing, further he recites mantra for 3,500 times. Then all his bad dreams shall be gone, whatever he wishes for shall be informed in his dreams clearly without mistakes.

Also if one makes a mandala in front of me (Avalokitesvara) the size of cow hide or square shape, or round shape with 2 to 3 elbow lengths. Offer 8 ghee lamps to the mandala. Recite the mantra for 10,000 times for 1 month. Do not speak with others daily for that month. After one month, whatever Mahayana sutras he read shall be remembered. And that he shall be extreme cleaver and have the opportunity to listen to Dharma talks by Avalokitesvara always.

Also, if one wishes to see Avalokitesvara himself personally, then he should recite mantra for 250,000 times in a Sarira stupa. And make sumptuous offering of ghee lamps while sitting on seat made from cyperus iria L (三稜草). If he starts to recite mantra non-stop from the beginning of the night to midnight, then the bodhisattva shall materialise in front of him. When he sees the arrival of bodhisattva, he must immediately rise from his seat and make offerings with full respect. After that the bodhisattva will start to preach to him. After listening to bodhisattva’s dharma, he shall always be accompanied by the bodhisattvas and reach the unchanging land of bodhisattvas until he becomes the Buddha himself.

Also if one build a koti (around 100,000) numbers of stupa along the bank of a river that goes straight into a sea. And that he recites 100,000 times mantra in front of each stupa; all his light and heavy sins shall be removed. And he will also meet with Avalokitesvara until his life ends and be reborn into Sukhavati and becomes the Buddha.

Also if one makes 100 stupas a day for 6 months and recites mantra everyday; the country he dwells in will not experience any natural disasters.

If he makes one koti (100,000) numbers of stupa, and recite 100,000 times of mantra; he will be able to listen to Avalokitesvara preaching dharma. Whoever sees this person shall be liberated from all sufferings.

If he refrains from talking and make as many stupas as he could added with reciting mantra 350,000 times; he shall attain siddhi. Whatever he talks shall become permanent dharma as he wills.

If he makes 3,500 stupas and recites mantras 7 times in front of each stupas, after that he dedicates the merit to all suffering sentient beings. And further vows that all those who are in bad paths and now suffered from bad karmas shall be liberated. As such, then whoever sees this person shall be willing to be his servants; and that this person shall be reborn into Sukhavati when he dies.

Also, if a person stays inside a stupa for 15 days and recited unlimited counts of mantra; and that he dedicated the merits to all sentient beings; whatever big wishes he asks for shall be fulfilled.

If a person takes 8 precepts and recites 100,000 times of mantra in silent, he shall accomplish the Dhyanabhumi Siddhi (the accomplishment of meditation). And if he recites the mantra under the feet of Avalokitesvara, then he shall be bestowed with all siddhis.

If he gives rise to permanent compassion heart and he use sandalwood to paint a round altar as if a lotus leave until 100,000 lotus leaves and recites mantra for 3,500 times in front of each altar. Added to that he further recites Mahayana sutras, then he shall be bestowed with wisdom. Then whatever number mantra recitations shall be as his wills.

Also if, one keeps silent and recites mantra 350,000 times in front of Satya-devata; he shall be bestowed with supreme wisdom.

If one keeps silent and give rise to great compassion heart, and that he consumes barley as his main food, or he only eats vegetables or the food that he bagged fro; in addition recites mantra for 150,000, then whatever he wishes for shall come true; except for satisfying his lusts. If he makes offerings to Avalokitesvara and put a piece of incense into his mouth while reciting the mantra for 10,000 times; then whoever sees or listen to this person shall be happy.

Also, if in the morning, after washing oneself and changed into new clothing and then recites the mantra for 1,000 times; this person shall not be starved. Whenever he feels hungry and no food can be found, then foods will always in abundance for this person. If he takes a scoop of water at midnight or in the morning and sprinkles around his body; in addition he further recites mantra several times as he wishes, all his fears shall leave him.

Also if he empowers willow with 1,000 times of mantra recitations and then chew the willow piece; he will have prowess in eloquence and beloved by all.

Also if he empowers good flower and smells it before giving to others, then the person who receives the flower will respect the flower giver.

If one can sit upright and recite the mantras according to his conveniences, then this person shall be happy and in peace always.

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If a person sits in his bedroom and recite the mantra for 8,000 times, then whatever he asks for shall be accomplished; except lustful matters.

If one recites mantra for 8,000 times, the he shall be protected.

If one collects some gomaya (cow dunk) before it falls onto the ground; mix it with water to form paste. Make an altar in front of the Buddha, Dharma, Sangha and Satya-devata. After that spread flowers with fragrance onto the altar and light a ghee lamp. Sit facing east and recite mantra for 10,000 times and then sleep on Cyperus iria L (三稜草) on the spot. Whatever he wants to know shall be shown in his dreams without mistakes.

Also during first day of white month, make an altar from cow dunk. After that spread some flowers with fragrance onto the altar and light 3 lamps; recite 3,500 times mantra. The next morning he will receive 4 kere pana (drinks and betel)

Also if one is in a stupa or in front of the Buddha image and make 4 small altars with sandalwood powder. Each of the altars is placed a ghee lamp and recite mantra for 3,500 times. Then he would be able to help others in relieving disasters and other bad deeds.

Also if one collects cow dunk, mix it with water to form paste. Applies the paste onto ground and this becomes the Buddha, Dharma, Sangha and Satya-devata. Further he then makes 4 small round altars with white sandalwood water and spread some flowers on them. And recite 10,000 times of mantra in a day for a consecutive of 7 days. He shall be given all sorts of clothing.

Also if he offers fragrance flower to Satya-devata and light 4 ghee lamps; and then recite mantra for 10,000 times for 21 days, he shall have as above.

Also if he goes to the bank of a river that flow straight into a sea, and he sets the image of Satya-devata on the east side; and further apply cow dunk onto the floor and offer flowers. Later he faces east to recite mantra for 350,000. After that, the country shall have good weathers with crops grow in abundance. If he further recites an additional of 10,000 mantra and burns fallen flowers from a nima (large Indian tree). This will stop all gales and heavy rain (this is called the offering of withering flowers).

Also when a country is in trouble, then set the image of Satya-devata in front of the castle entrance. Worship with all sorts of fragrant flowers, food and beverages; then the disasters shall be evaded.

If one offers the Satya-devata with withering flowers by first reciting mantra for 8,000 times. After that cover the flowers onto a patient’s head who is suffering from high fever patient. At the same time, smoke the body of the patient. Then the high fever shall be removed.

Also, if one light a ghee lamp in front of Satya-devata and recites mantra for 8,000 times. Take some light smoke and apply onto one’s eye and this will remove all eye sicknesses.

Also, if a country suddenly suffers from massive deaths disasters, then the holy image of Avalokitesvara should be drawn on each entrance gates and then offer flowers that are grown in the water. Immediately in the middle of the night, take some Shami (White Kutch) Tree leaves (can use Goji to replace) and smear with ghee. Perform homa for 15 days. All deathly disasters shall cease.

If there are various disasters caused by poisonous insects, then make offerings in front of Satya-devata. Go to a clear stream without contamination from birds. The depth of water should be at vase level. Pick up 1,000 Sumana flowers which are placed on the left. After reciting mantra once and throw one Sumana flower into the stream. Do that until the flowers are all thrown into the stream. All poisonous insects shall be gone.

If one recites this mantra for 10,000 times at midnight, then he will not have bad dreams.

If he recites mantra for 10,000 in a river that flows into the sea, then all his nightmares shall vanish.

If he recites mantra for 108 times onto his palms and rub onto those patient who suffers from feverish illness and then let the patient lay at clean place. His illness shall recover.

Now I will talk about the method of drawing holly images. First you must get a piece of clean and uncut cloth. It is best if the cloth is woven by a virgin girl. In the centre one should draw Amithabh Buddhaya, measuring 6 kishku (1 kishku approx. 33 inches). The Buddha is making jnana mudra sitting in lotus posture on a lotus throne. He is in pure gold colour and emitting white flame and light. On the right side of Buddha is Avalokitesvara Bodhisattva, and on the left side is Mahāsthāmaprāpta Bodhisattva. Both of them are of pure gold colour with white flames and emitting white light. Both of the bodhisattvas are holding a white whisk each in their right hands. While in their left hands, they hold a lotus. The size of Mahāsthāmaprāpta is slightly smaller than Avalokitesvara. Both of them are adorned with various precious ornaments. They wear preciousmuktahara and bracelets. Both of them are wearing white garments. Their hairs are tied up and should not be dropped on shoulders. On the right of Avalokitesvara, draw white garment Avalokitesvara with hair tied up. He wears precious crown and adorned with various precious clothing. He wears white shirt and black deva garment. His left hand holds a wand or holding a pasa (noose). His right hand is holding the Prajna (wisdom) palm-leaf scriptures. Slightly below ofMahāsthāmaprāpta is the practitioner himself. The practitioner should be holding a crown made of flowers, red or green lotus. He should be looking at the Buddha. Right under the throne of Buddha should be a lotus pond. In the pond should be drawn precious lotuses. On the right of lotus pond should be Nanda naga king. On the left of the pond should be Nanda-upananda naga king. Both of the naga kings are in the pond with upper half bodies above water. They both hold a Buddha throne and a lotus with pleasure expressions.

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Adorned with precious ornaments, they are in red colour. On the left and right of the lotus pond are devakanya. They are wearing precious garments. The devakanyas are holding flowers with both hands to make offerings to the Buddha. A precious wish fulfilling tree should be drawn behind the Buddha. There are various precious garments and treasures hanging on the tree. There are even musicians, dancers and birds singing. Various heavens should be drawn on top of the precious tree. All the devatas are sprinkling flowers onto the Buddha. After the drawing is completed, it should be put in a clean place facing west. One should accept the 8 precepts and give rise to great compassions towards all sentient beings. He should fervently give rise to boddhi heart and make offering sincerely. He should also make small stupas by himself and recite the Prajna Sutra (Wisdom Sutras). On the 8th day or 14th day of White Month, he should donate to the Sanghas according to his ability. If that is not possible at give a litre of fried rice or wheat flour. One should offer incense paste, powder incense or burn incense with various food and beverages according to the ritual. Also he should offer flowers, lights, banners, canopy and music. He should always think of Amitabah Buddhaya and recite the mantra 350,000 times. Then he will accomplish siddhi. After that he can do whatever things as he wishes and all shall be successful.

Now I will talk about carving method. First find a piece of white sandalwood. In the middle carve Amitabah Buddhaya. On the right is the Avalokitesvara and on the right the Mahāsthāmaprāpta.Both of them are holding white whisks, with garments and muktahara etc. as described before with the exception of the lotus pond. One should also build a homa furnace. One must first put 5 types of grains and 5 precious items in the furnace. Use Ashoka wood (Saraca asoca) as fuel. Mix ghee, honey, cheese and various flowers together and put them in a gold, silver or bronze container. Recite mantra 2,500 times and then perform homa. Starting from the 1st day until the 7th day of a White Month, one should perform the homa for 3,500 times and whatever he asks for shall be given and he shall achieve siddhi. After that whatever rituals he does shall have accomplishment.

Also if one uses Bilva wood as fuel, rice and three sweets for homa 2,500 times; raksa and below will be happy to assist.

Also as above use Bilva wood as fuel, together with rice and cheese to perform homa for 2,500 times, then everyone in the country will respect this person, whatever treasures he asks for shall be given.

Also use Apamarga (Ox-knee) as fuel, together with rapeseed oil and 3 sweets to perform homa, he shall be beloved by all Sudra.

Also use Asoka wood as above perform homa with 3 sweets for 7 days, the raja will be willing to grant him wishes.

Also use Rasavali (sweet meat made of cheese and milk) and Cassia Fistula to perform homa for 7 days with Asoka (use Winterberry, Euonymus bungeanus Maxim to replace) as above.

And also use milk wood as above to perform homa for 21 days, then all serious illness will be gone and that there will not be any reoccurrences for the whole life.

Also use Palasa wood as above. Use 5 types of grains and ghee to perform homa for 3 months. Then all his crops shall be growing in abundance. (All the above meant 2,500 times)

Also use Black Tamala wood as above. Use barley and ghee to perform homa three times a day for 3,500 times for 1 month. He will get milk cow.

Also use Palasa wood as above. Cook red soybeans, white rice, ghee and honey as porridge. Use this porridge to perform homa 3 times a day for 3,500 times and he shall be bestowed with treasure chest more than enough for him to spend.

Also use Katara wood (sharp wood) as above. Use Virama fruits to perform homa for 3,500 times for 7 days. He will receive 2,000 ounces of survana (gold).

Also use Palasa wood as above. That is to use the wood and 3 sweets to perform homa for 3,500 times. Whoever he thinks of will come immediately to offer precious offerings.

Also use Palasa wood as above. Use rice and ghee to perform homa for 3,500 times and unlimited treasures and 5 grains shall be according to his wills.

Also use Palaso wood as above. Use yellow rice, corns and rapeseeds, barley and ghee to perform homa for 3,500 times. The king will grant him every kind of wishes.

Also use white wood (any fair wood) as above. Perform homa with rice and ghee for 3,500 times and he shall have super eloquence and no one can beat him.

Also use Amala (good wood) as above. Use 3 sweets to perform homa for 8,000 times in 7 days; Asura and Bhuta will come and be his slaves.

Also use Palasa wood as above. Use Barley with 3 sweets to perform homa for 3,500 times a day for 3 to 7 days. When you think of how many number of people, they will come as above.

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Also use wood as above. Perform homa with rice and 3 sweets for 3,500 times daily for 1 month. Then Brahman will come when you think of them and they will not go against your wish.

Also use Apamarga wood as above. Perform homa with rapeseeds, barley and ghee for 3,500 daily for 3 to 7 days. Then satria (knights) and VIPs will come to pay their respects (the above means ox-knee).

Also use Katara wood as above and use corns, rice, rapeseeds mix with ghee to perform homa for 3,500 times. Visa (administrative positions) will come and pay respect.

Also use Udambara (Cluster Fig) wood as above. Use barley and 3 sweets perform as above. Satria will come as before.

Also use Asoka as above. Use Palasa wood with 3 sweets to perform homa as above number for 7 days. Raja will come and pay his respect.

Also use Casia Fistula wood as above. Use Palasa wood with 3 sweets to perform homa as above number for 7 days. The prince will come and pay his respects.

Also use Asoka wood as above. Perform homa with rapeseeds, rice, ghee and cheese as above. He will have unlimited number of 5 types of grains.

Also use Shami wood (Prosopis cineraria) or use Goji to replace. As above use asvata wood (Scared Fig or replace with Winterberry Euonymus). Do as above for 21 days to avert all major disasters and serious sickness.

Also use Palasia wood as above. Perform homo with rapeseeds and ghee as above for 3 months. He will get unlimited 5 types of grains.

Also use Palasia wood as above. Perform homa with rice, red soybeans porridge, corns, barley and 3 sweets. Timing as above and he will get unlimited treasures.

Also use Palasia wood as above. Perform homa with Parasika (Sacred Ixora) wood and 3 sweets. Do as above for 3 to 7 days. He will get unlimited supply of clothing.

Also use Bilimbi wood as above. Use fennel leaves, rice and 3 sweets to perform homa threetimes a day for 1 month. Then he will have 5 villages and rice fields.

Also Kalikari (Glory Lily) or replace with peony as above. Use ‘Udaan’ (flight) medicine mix with ghee to perform homa three times a day for 1 month. He will see unlimited suparna (garuda).

Also use Palasia as above. Perform homa with Kataka (Clearing Nut) wood, honey and cheese. Do homa as above for 3 times a day for 1 month. Then he shall have a good horse to ride.

Also use Asvata wood as above. Perform homa with Palasia wood and 3 sweets 3 times a day for 1 month. He shall be rich and famous.

Also use Palasia wood as above. Perform homa with 3 sweets and Benzoin as above for 3 to 7 days then he will get villages and rice fields.

Also use Bilimbi wood as above. Use white mustard seed with ghee. Perform homa 3 times a day for 3 to 7 days. He and his disciples shall be healthy always and free from serious illnesses.

Use Nettilingam wood as above. Use fennel plant, ghee and honey to perform homa as above mentioned times for 7 days. All disasters and obstacles shall be removed.

Use Panasa (Jackfruit) as above. Perform homa with Black Tamara fruits and 3 sweets three times a day as mentioned for 1 month. He will get 108 famous mansions.

Use Palasia wood as above. Perform homa with lotus seeds and 3 sweets 3 times a week as above. Then whatever he asks shall be granted.

Use Shami wood as above. Perform homa with Parisa fruits (ficus amottiana) with 3 sweets 3 times a day for 1 month. Whatever he wishes shall be granted.

Use Mota (queen’s flower) wood as above. Perform homa with Pomegranate seeds and 3 sweets 3 times a day for 1 month. Then he will get 20 pastorals.

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Also Srisa wood ( Evening joining tree/Albizzia julibrissin) as above. Use a calf dunk and perform homa 3 times a day for 1 month. He will get 100 good cows.

Also use Arka wood as above. Use various crops and 3 sweets to perform homa 3 times a day for 1 month. Then whatever the person requests shall be granted (what is meant by standard is every day perform a total of 3,500 times in 3 sessions).

Now I will talk about drawing holy images separately. First let a virgin lad perform 8 precepts and ask him to weave a silk the size of 2~3 elbow length. Remove excess hair and use incense to fumigate the silk. After that one should wash the silk with various perfumes. Pick the best artist you can find and ask him first to perform 8 precepts. He should cover his mouth with silk to prevent his breath from coming into contact with the silk. In the centre should draw Amitabah Buddha sitting on a lotus throne or a lion throne. He should be in a lotus position while making Jnana Mudra. On his left is the Mahāsthāmaprāpta. He is holding a whisk and adorned with ornaments as above mentioned. There should be white parasols on top of Bodhisattva and Buddha. Also there are various precious nets as ornaments. On top of the parasols are Vidhyaharas. They are holding various precious flowers and spreading them as offering. The flowers are pouring down as if rain. They also make various musicals as offerings. After the drawing is completed, it should be put into a stupa or in front of a sarika vase. One should recite mantra in front of the holy images at midnight and in the morning. If one completed one koti (100,000) number of recitation; he shall attain siddhi. This is the supreme mantra of all Dakirati Raja.

Also use Palasia wood to ignite fire. And then perform homa and offer Suparna medicine and 3 sweets for 2,500 times for 7 days. Even the raja will come and pay his respect personally.

Also use Asvata wood as above. Perform homa with agarwood and 3 sweets 3 times a day for 1 month. VIPs will come and pay their respects.

Also use Asvata wood as above. Perform homa with white sandalwood that has been cut 3 finger lengths as standard for 1 month. Then raja will come to pay respect.

Also use Karita woods as above. Perform homa with true Turusika (酥合香) for a few months and senior government officials will come.

Also use Karita wood as above. Perform homa with Benzoin, Mastic Leaves (薰陸) and 3 sweets for a few months. All ministers shall come to swear their loyalty.

Also use Palasia as above. Perform homa with lotus and 3 sweets for 10,000 times and he will be bestowed as high level minister.

Also use Karita as above. Use Benzoin the size of dates and 3 sweets to perform homa for 350,000 times and he can get a position as high level government official.

Also use Kalikari wood as above. Use 3 sweets to perform homa for 250,000 times. The result is as above.

Also recite mantra of Satya-devata for 100,000 times and that he doesn’t talk to others during this time; the result is as above.

Also light 1,000 oil lamps in front of Satya-devata, use 1,000 lotus, 1,000 Kumuda (拘勿馱花) flower; in addition collect water born flowers of any type in the number of 500. Put these 3 color flowers in front of the holy image and recite mantra for 800 times. The result is as above.

Also, recite mantra for 2,500 times in front of holy image for a period of 6 months and the result is as above.

Also use Arka wood to light fire to perform homa 3 times a day for a total of 2,500 times for 6 months, offer lotus leaves with 3 sweets to fire. He will get results as above.

Also use Palasia wood as above. Use green lotus and 3 sweets to perform homa for 2,500 times for 3 months; he will be given a position of assistant prime minister.

Also use Arka wood as above. Perform 10,000 times of homa to become the highest ranking official.

Also use Mota wood as above. Perform homa with cow dunk and 3 sweets for 2,500 times a day for result as above.

Also use rose wood as above. Utpala flower and 3 sweets to perform homa as above numbers daily for 1 month and Aditi Karaha will not happen (stop the moving of sun and moon).

Also use Palasia wood as above. Use Dhuhrjeevamanna (having soul food) flower for homa 3 times a day for 1 month. Then Kalika Karaha  (make time stop) will not happen.

Also use Palasia wood as above. Use Malika flower (Jasmine) for homa 3 times a day for a few months. Then Pura Karaha (make town stop) will not happen.

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Also use Mota wood as above. Use Patala flower and 3 sweets perform as above for a few months. Varila (appointed) sevate (service) karaha (give) stop.

Also use Avarika Malika (Mango) wood as above. Use Tiare (Gardenia) flower and 3 sweets to perform as above. Then sukra (sperm) karaha will stop.

Also use Palasia wood as above. Use Tiare with 3 sweets perform as above for 3~7 days. All karaha and all na (not) jiva (life) tara (his) stops.

At that time Avalokietsvara Bodhisattva emphasized to Buddha that, “I now talk about another method of drawing the holy image. First find a piece of uncut clean cloth. Perform treatment as above. Ask the artist to accept the 8 precepts. In the center draw Avalokitesvara, his left hand is holding red lotus, his right hand dropped down to offer hungry ghost water. His long hair is knotted and he is wearing white garment. As above that he is wearing precious muktahara as ornaments. His deva garment is black in color. He is sitting in lotus position on a lotus throne. At his left is theMahāsthāmaprāpta Bodhisattva. On his right is the Samanthabadra Bodhisattva. Both bodhisattvas are holding a white whisk each. After drawing, put the drawing in a sarika stupa facing west. It should be offered with fragrant flowers according to one’s ability. Anyone who recites 1 koti (100,000) numbers of recitation, the person’s untimely death and bad obstacles and disasters shall be removed. Now I will say the method of removal:”

Also offer sa-jivam-mana flower (flower that is pleasing). Recite mantra once as an offering to Satya-devata. Sleep as above on Cyperus iria L (三稜草). His Satya-devata shall present in his dream and tell him whatever he wants to know.

Also use a koti (100,000)-kali(black)-vira (heros) as an offering. He will be offered a position as senior government official, everyone shall be happy to accept his disposals and he shall have great power (The Sanskrit did not mention the need to recite mantra, but it is no harm to recite once).

Also use 100,000 sa-jivam-mana flowers as an offering, and then he shall be able to listen to dharma talk by his Satya-devata. He shall always stay away from poisons and that poisons can never work for him. He will be reborn in Sukhavati.

Also offer utpala (勿利迦) flower 25 stems as an offering. In addition also offer 2,500 Kumuda (拘勿陀/white lotus) flowers then he shall be bestowed as Admiral.

Also use yuthike (餘地迦/jasmine) leaves 10,000 perform ritual as described for 7 days then he will be offered the position of senior government official report directly to the king.

Also use Kadipatta (屈利跛迦/curry) leaves 2,500 pieces to perform homa for 3~7 days and he shall be offered with the top position.

Also use 2,500 pieces of Arka flowers as an offering for 1 month to get result as above in addition the boss shall be especially kind.

Also at midnight offer 2,500 pieces of su-jivam-mana flowrs to Satya-devata then he shall win in any competitions.

Also at midnight, fill various grains with porcelain bowls and cover with su-jivam-mana flowers and recite mantra for 2,500 times. If one recites mantra 3 times a day, and from midnight to 3 am, until dawn. After he rinses his mouth, he should empower a willow shoot for 8,000 times and then chew the willow shoot and then hold some of the grains in his mouth. After that he will win in all arguments.

Also put a porcelain bowl filled with pepper seeds, and at the beginning of the night recite mantra 8,000 times until dawn. Then he washes the pepper with perfume and follows by reciting mantra for 1,000 times and holds some pepper in his mouth. Whatever he says people will not object.

Also prepare some calculus bovis (牛黃) and put it in a porcelain bowl in front of Satya-devata. After that cover the calculus bovis with fragrant flowers and recite mantra 1,000 at night until dawn. He should wash himself at dawn and take some clean water and recite mantra for 108 times. After that, use the water to wash calculus bovis and anoint the water onto his forehead. He shall beloved and kindly treated by everyone who sees him.

Also fill sattva puspa (good flowers) and Valika. After that cover them with fragrant flowers and recite mantra 2,500 times at 3am. Rub the items on body at dawn. Then everyone sees this person shall be kind to him or anyone who is angry shall be happy to see him.

As above use Nagakesara (龍花蘂), Acorus calamus roots (菖蒲根), Valika (伐唎孕迦/chestnut), Shrisha and takkolaka (Chinese star ansie). Mix the above 5 ingredients in a bowl and cover with fragrant flower. Wait until midnight and recite mantra 2,500 times. Until…

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Dawn then ask virgin girl to wear white clothing and grind the medicine on a piece of clean and smooth rock. After that apply the medicine all over the body and everyone who sees this person shall be as above.

Also prepare some Tulips, Agarwood, White Sandalwood and Nagakesara. Put the 4 substances into a porcelain bowl and cover with su-jivam-manna flower until night time and recite mantra for 2,500 times. Apply onto one’s body and obtain results as above.

Also as above use Shritala (Drum Stick Plant) and Manatosila (雌黃/Orpiment) and calculus bovis (牛黃). Put the above 3 items into a bowl and recite mantra for 2,500 times at night. Anoint them onto the forehead and he shall beloved by all who sees him.

Now I will tell another method of drawing holy images. Get a piece of smooth and uncut cloth. Clean as above or use a plank to straighten it up. In the center draw Avalokitesvara Bodhisattva sitting on a lotus throne adorned with 7 types of precious ornaments. He is wearing valerian or white clothing. On his left, one should draw a pasa (noose). He should also draw Tathagata siddhi (Buddha), and on the right is the Sumaru (須彌盧山). At the foot of the mountain, draw sea water surrounding it. On top of the Bodhisattva is colorful clouds and there are various heavens in the clouds. They are offering various flowers as offerings and these flowers fall down as if rain. After the drawing is completed, put it on the bank of a river that flows straight into the sea facing west. Recite mantra for 1 koti (100,000) times as above, one will become the king of Vidhyahara, if he recite another 3 koti times, then he shall be Jagara raja (king of wakefulness).

Also if one recites mantra for 350,000 times, he shall be the Satya-devata himself. If he recites only 100,000 times, then he shall become a General.

Also if he recites facing the sun for 2,500 times daily, he shall receive 4 kare pana (drinks and betel).

Also as above if one receives 8 precepts on the 12th day or 13th day of a White Month and recites mantra for 10,000. Then he shall be given the position of assistant government official.

Also if he light 4 oil lamps near a cross junction, and offer milk, cheese, food and drinks. After that he sleeps under a tree nearby; a female Yaksa will appear in his dream and ask if there are any favors? He should respond by saying that he wanted her to be his mother or sister etc. The female Yaksa will oblige and will do as he wishes.

Also if anyone first accepts the 8 precepts and goes under Asvata tree with the holy image. Recite mantra for 350,000 times and offer incense, flowers, milk, cheese, rice, fruits etc. After arranging the offering, immediately recite mantra for unlimited number of counts. If one doesn’t stop, after a while a Yaksa in the form of a Brahman will come. He will ask, “What is the purpose of you summoning me?” He should say, “You must be my messenger.” The Yaksa shall oblige. After that, this Yaksa shall come to the practitioner during sun set. He should order the Yaksa to execute whatever he wants to do. However, if the practitioner failed to do as told in the ritual, and then he shall annoy the Yaksa and be harmed by it. If this Yaksa fails to obey his command, then it should be punished with annihilation ritual.

Also if one puts the holy image under a Haritaki (毘梨勒/yellow myrobalan) tree. Offer onion dreg, cat dunk, bran, rapeseeds and black beans that had been fried until yellowish and further grinned to powder. All of the above 5 substances are mixed together, perform homa, recite mantra for 10,000 times and burnt. Soon a ghost will come, but the practitioner should not be frightened. He must tell the ghost that, “You must be my servant.” Whatever difficult tasks you ask it to do, it will not object.

And if one puts the holy image in front of Asaru cave and recite mantra for 100,000 times according to prescribed ritual, then a female Asaru will come and invite the practitioner to go in and he shall be bestowed with a good position by the king of Asaru. His life shall be 1 Kaopa and he shall be born under the feet of Maitreyah.

Now I further mention the method of carving holy images. One can use gold, silver or fragrance wood. The measurement should be 6 angulis (fingers) for Avalokitesvara statue. His left hand should be holding a lotus and his right hand making Abhayadana mudra. After the carving is finished, the statue should be worshipped in a sarira stupa. First recite mantra for 250,000 in front of the statue and then get some Asoka branches and make a small basket. Put some manda (麼那多/white) salah (悉囉/stones) and some Suvalita (well-form) ayasa (盞儞/iron) into the bucket. Perform boundary protection in front of the Satya-devata statue and recite mantra for unlimited times until the bucket makes noises. Upon hearing the noise, use the medicine to anoint both eyes and immediately he shall be bestowed with 1 Kalpa’s life span. He will have raraja (囉若/illuminating) freedom of Vidhaya rajas.

Also if he finds a yellow cow with calf collect its milk and ghee and contain them in a bronze container. Use Sri-dharah (goddess of fortune)-a(utmost)-sidhu(intoxicating wine)-mana(mind)-sila(strong) (嘻利多囉安闍都摩那多尸羅). And also use gold powder, riti (鍮石/Brass) powder and bronze powder. Mix all these 6 substances so that they forms a paste, crash and screen the paste and then make pills out of them. After that put the pills in a bronze container and recite mantra until flames come out from the pill. Immediately take a pill and put it in the mouth. The body shall be immediately purified and later he can spit out the pill. After that the person shall have 10,000 years of life span. He shall have freedom to do whatever he wishes except lust…

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…Then he shall be reborn in the Sukhavati.

Also use gold, silver or good quality iron to make a knife, chakra or muktahara etc. precious items or making bowls. All these items are then put on top of Arka tree leaves. Recite mantra for unlimited times until the items move. Hold the items once they move by themselves. He shall immediately be Vidhara with life span of 1 kalpa. He shall be able to see his Satya-devata and listen to the dharma so that he can be liberated.

Also use calculus bovis (牛黃), angsana (安闍那), dali (多利/dhal) ruha (嚕訶/sprouted) and mix them into pills. Put one pill into the mouth and recite mantras for unlimited times in front of the Satya-devata statue until the eyes of the statue moves. This person will have the freedom of sight amongst humankind.

Also recite mantra for 300,000 times in front of the Satya-devata statue and offers 10,000 stems of lotus. In addition recites 1 Koti numbers. Then he shall sleep at the place where he performs the mantra recitation. He shall meet Amitabah Buddhaya and the Buddhas in his dreams, and that he shall have the opportunity to listen to dharma talk and shall achieve the permanent position of a bodhisattva.

I will now say the method to do a sculpture of the Satya-devata. First use yellow soil to make the Avalokitesvara statue. The size should be around 1 or 2 elbow length as above. Make a round furnace in front of the Satya-devata image. Use ungrounded gomaya (瞿摩夷/cow-dung) to make a manikin of a person. Take a sharp knife to cut this human manikin. After that throw the manikin piece by piece into the fire for homa until every piece are burnt completely. Does this 3 times a day for 1 month, then when you think of this person, he/she shall come to serve you respectfully as if a slave meets his/her master.

Also use any type of incense to make the shape of a person. Then burn it with Asoka wood. The male should start to be burnt from the right foot, and the female from the left foot. Use a sharp knife to cut the manikin for homa. Do this for one month, everyone who sees or hears this person shall be willing to assist him.

Also use corns and rice bran to make a manikin. Then use Badari (波羅多迦/Jujube) wood to raise fire. Cut the manikin and perform homa. Day and time as above, then all the spirits shall follow the practitioner and provide precious offerings to him. Whatever treasures and 5 grains he demanded shall not be objected.

Also use rapeseed dregs to make a manikin. After that burn with Casia Fistula (羅門皂莢) wood fire. Do as above for 3~7 days and all Raksa (囉乞沙/Demons) shall come according to the wish of the practitioner.

Also use rice husks to make a manikin, use Muto wood fire as before for 3~7 days. The result is as before.

Also use raw ghee to make manikin, use Ashoka wood and perform homa as above for 1 month.

Also use rice husks and rice to make manikin and use Katara wood as above for 1 month.

And also use cheese and rice to make a manikin and use Ashoka wood to perform homa for 1 month as above. Garuda (迦嚕拏) will come.

Also use corn grains mix to make a manikin. Burn the manikin with Katara wood fire for 1 month as above. Gandharva (乾闥婆) will come.

Also use pea, cheese and honey to make manikin. Use Shami (杉摩夜) wood as above for 1 month. Maheśvara (摩醯首羅) will come with his dependents.

Also use rapeseed dregs (油麻滓) or rapeseed (油麻) mix with buckwheat noodle (蕎麥麵) to make manikin. When there are any ferocious bad forces harming the practitioner, ghosts or devatas shall be overpowered and dare not revolt against his order.

I will now in addition talk about other methods. If one recites mantra 2,500 times in a stupa, he shall become Varu (water) Siva (auspicious). All the above mentioned dharma shall bestow accomplishment. Anyone who worry about cannot pronounce the mantra verbally, by merely recitation in mute shall purify all bad karmic obstacles. However, if one can recite the mantra aloud, he shall see good omens.

Also if one goes down direct into sea or river until waist depth, recite mantra for 250,000 times; then the Satya-devata shall appear in front of him and give dharma talk concerning all good merit creating methods.

Also as above use suji-suwulina (闍智素勿利那/Indian belladonna flower) flower 250,000 stems. After 1 recitation throw 1 stem into the water. This is what Satya-devata  so-called the method of diminishing sins.

Also, one makes offerings to Satya-devata everyday and recites mantra for 21 times, then all his sins shall be removed.

Also when he recites mantra and at the same time imagine that he is making stupas for a total of 800 numbers, then when he dies; he shall be born in Sukhavati.

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Also make stupa the height of 1 elbow length and recite mantra in front of the stupa for 800 times, then all his sins shall be purified and when he dies, should be born as above.

Also before and after meal, whether he is seated or walk or even stands; if he can recite in his heart continuously then he will attain the place of non-retractable position of Bodhisattva. He shall see the bodhisattva personally when he dies.

Also if one cannot build stupa, but he can think of stupa and recite mantra in front of this imaginary stupa for 10,000 times. Also use his mind to imagine various offerings; then all his hell related heavy sins shall be purified completely.

Also when one recite mantra for the benefits of sentient beings, and then he shall accumulate all good merits with him.

Now I further mentioning the rest of the methods. If a person prepares sumptuous offerings in front of a stupa or hill top to Avalokitesvara, and that he proclaim to accept the 8 precepts by himself; and that he eats barley, rice and dairy products. If he recites mantra for 350,000 times; he will become Bhariya (浮利婆/fulfilling) Siva (尸婆/auspicious) methods.

Also on the first day of the first lunar month, or on the 15th day of the 2nd lunar month; embrace the 8 precepts and make offerings to the holy images and further recites mantra for 8,000 times. He will accomplish siddhi. Whatever he does since then, shall be according to his wishes.

Also if one make offerings to the holy images on the 1st of the 1st lunar month; and that he burns Agarwood and that he make offerings of 8,000 fragrant flowers to his Satya-devata by reciting mantra once, and throw the flower onto the heart of the Satya-devata once; then when he finished the flowers, if he continues to recite mantra for the whole night, he shall see his Satya-devata. If he still cannot see the holy image, then he shall get 500 ounces of Suvarna (gold).

Use ghee to perform homa for 8,000 times for 7 days, then raja will come and pay his respect.

Use Mandara (摩那羅) tree branches to make a small basket and decorate it with various precious gems and use Casia Fistula (婆羅門皂莢) wood to light fire, and use Mandara wood to perform homa 800 times. Whoever he wishes to call, will immediately come regardless of the distances.
Also use Asoka wood to make a bone mallet at a length of 6 fingers. Go to the top of a hill and eat barley and dairy products. Recite mantra for 300,000 times. And that one should fast for 3 days from the 15th day of a White Month. Cover the bone mallet with Asoka tree leaves. Continue to recite some more recitations until a Deva Kanya (天/仙女) comes. The practitioner shall greet the Deva Kanya and ask for her favors: if he wants this Deva Kanya to be his sister, mother or wife. She will not dare to refuse. She will always commit to supply 12 person’s material portions and gold nails. The practitioner shall have 1,000 year’s life span.

Also during moon eclipse, fill good ghee into a clean container. Take some Asvattha (阿輸波多/Bo) tree leaves to cover it. Recite mantra non-stop to empower it until the eclipse passes and the moon become as it is. Then 3 types of phenomena shall arise: so-called boiling, smoke and flame. If it boils and consumes it, then he shall get 500 years of lifespan and that he shall be able to travel 500 miles a day. He will be the best of the invisible risi (仙/immortal).

If smokes present and one consumes it, he shall have the power of invisible and he can elevate at a height of 24 fingers. He shall have 1000 yojana (由旬) lifespan.

If it is fire and he consumes it, then he shall accomplish the superpower Vidyadhara and that he shall have life span of 3 kalpa (劫).

Also use red lotus and 3 sweets to perform homa for 10,000 times and Sri-Mahadevi shall appear. She is exceptionally beautiful holding a lotus and whatever the practitioner asks and it shall be given. Or she can be his mother, sister etc. She shall also give gold nails.

Also if one embraces 8 precepts and eats barley and dairy products. And that he sits on Cyperus iria L (三稜草) seat and recite mantra for 8,000 times. All of his hunger and thirst shall be gone.

Also if one goes into water at bellybutton level and recite mantra for 1 koti numbers, then he shall be able to see all the hidden treasures underground. He can also open all entrance to Asaru. He can destroy all palaces in sun and moon. He can also perform subjugation rituals or chases or summonses all nagas. He can also kill or revive the death. All the poisons shall be neutralized and also can perform Shantika (pacification/扇底迦). He can obtain all hidden treasures, also can summon all sentient beings, also can make a barren and childless woman conceive and give birth to baby boy and girl.

If he recites mantra for 800 times, he will win in any competitions and shall not lose.

If he performs protection rituals inside a palace as above, then all his enemies and bad peoples shall be defeated by him.

If he recites mantra for 600,000 times and use a piece of uncut smooth cloth to cover the statue of Satya-devata follow by non-stop mantra recitations, until the cloth is caught fire, the practitioner shall get 3,000 sky flying generals and that he can perform various miracles.

Now I will preach other methods. If you add Maha Samantha image in the color of white sandalwood. He is adorned with precious muktahara and various ornaments as described above. His hair is knotted upwards and should not be let down. He wears white deva garment. After the drawing is completed, sumptuous offerings should be made to the holy image and recite mantra for 300,000 according to the ritual to obtain siddhi.

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Now I will talk about separate methods. First, one should embrace 8 precepts and build a sarira stupa (舍利塔) at a clean place or beside a river. One should put dvādaśāvgapratītya-samutpāda gāthā (十二因緣偈).

The stupa should be build in the morning and then empower with 8,000 times mantra recitations. If one performs the same during the day, then he shall attain the position of Chakra King Vidyadhara. He shall permanently stay with Satya-devata and he shall meet with Amitabah Buddhaya in the western direction. His life shall be prolonged to 1 kalpa. There are countless of Vidyadhara surrounding the practitioner. The Mahābrahmā-deva shall come automatically to present his offerings.

Also use Amalaka (阿伐利末羅迦/Indian Gooseberry) wood to light fire and use this wood together with 3 sweets to perform homa for 8,000 times. Immediately (Mahābrahmā-deva) will come with his dependents to present their offerings.

Also use ā- sva-jana (阿娑安戰那藥/all family relationship) medicine and Manat-sila (摩那多悉羅藥/adoration good behavior) medicine. In addition he should also get his own blood, woman’s blood, Plumeria (波利摩羅花) flower. All of the above medicine with equal quantity grind and sifted to powder. One should fast for 3 days, go straight into the sea or river at bellybutton height and stand there. He should hold the above medicine and continuously recite mantra until the medicine emits flames. This medicine can summon all devata, naga, yaksa, raksa etc. all of the eight classes spirits.  This can also deceives them, accomplishes all mantra siddhi, and deceives and bewilders all knives, staffs and weapons, until deceives the past and future, moreover present.

Also present to the Satya-devata withered lotus, own blood and good ghee. As above prepare a small altar, collect some Arka (遏迦木) wood to burn and use the medicine to perform homa. Repeat the offering 3 times and whoever the practitioner wanted to meet the person shall come as if a slave meets his master. He will get 100 gold ingots and no one shall go against his will.

Also by simply using various woods to perform homa in a graveyard, casually call anyone’s name and this person shall respect the practitioner.

Also use red Opium Poppy oil (赤芥子油) together its roots and stems and flower mix with own blood. Use Arka wood to start a fire. Perform homa with the medicine and whoever the practitioner thinks of and calls his name; if empower with mantra 7 times, then this person shall immediately show himself.

Also first embrace the 8 precepts and recite mantra for 8,000 times. Asks a good artist also embrace the 8 precepts and teach him to recite the Aryatara mantra. And then draw the Bhairava (弊羅娑) image. In front of the image place 4 pieces of Asvattha (阿悉伐/Bo) tree leaves. Get some ivory and green peas.

Also use Manana and Sila medicine about 2, 3 or 8 Ounces. The above 3 medicines is put ontop of the Asvattha leaves and then take another 3 leaves to cover the medicine. Wait until the 8th, 15th or during moon eclipse, empower the medicine with continuous chanting of mantra. 3 types of phenomena shall be observed indicating the top, middle and bottom siddhi.

Now I will again talk about other dharma. First one should embrace the 8 precepts and eat only alms food. At day time, bath with herbal bath and change into clean new clothing. Take a major Bodhicitta vow to severe all greedy love. Give rise to compassions towards all sentient beings. Recite mantra for 300,000 in a stupa or in front of Buddha. After that draw the image of Avalokitesvara on a piece of smooth cloth with the Satya-devata holding lotus; he should be standing on lotus and his color should be black. This Avalokitesvara is adorned with precious ornaments and his hair bun should be upwards. He should be having a white cloth as his shoulder piece.

After the drawing is completed, it should be placed inside a sarira stupa. One should fast for 3 days and prepare sumptuous offerings in front of the holy image. Use Dita (體悉多木) wood with ghee and honey to perform homa for 24,000 times. The Satya-devata image shall emit light, or earthquakes or hearing the sound of drums. Or the lamp flame become elongated or the flame forms flowery movement. When you notice one of these signs, you should know that this means siddhi. This will diminish all sins as all have been blessed by the Satya-devata. Whatever you request now shall be freely given. Where ever this person is, people will respect him.

Also use Asvattha (阿師伐馱/Bo) tree leaves and wearing sara(蘇嚕/robe)-darsana(馱安闍那/visiting). Recite mantra continuously in front of the holy image and if there phenomena appears, that means accomplishment of 3 type of siddhi.

Also 3 times a day take herbal bath after that, change into new clothing and eat alms food. Perform offerings as prescribed and recite mantra for 300,000 times. On the 23rd day or 29th day, use black rapeseeds and 3 sweets to perform homa for 8,000 times. Then get 1,000 kere pana (迦利沙半那/betel).

Also hold Acorus calamus (菖蒲根) roots in one’s mouth and recite the mantra for unlimited counts, when he obtain siddhi, then the 3 phenomena shall present, and he shall achieve the 3 siddhi that you should know: warm means wisdom, smoke means invisible and fire means ability to fly.

Also use Rosewood (紫檀木) with the length of 6 or 12 finger lengths to form danta-kāstha (mouth piece/齒木). First recite mantra for 300,000 times, then during the White Month, recite the mantra with unlimited counts and obtain 3 phenomena and hence the 3 siddhi.

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Also on the 1st day of the 1st lunar month, one should embrace the 8 precepts. He should bath 3 times a day and recite mantra for 100,000 times. And then draw the Arolika image. His color is the color of sandalwood and he sits on a lotus throne. He is adorned with various precious ornaments and his hair bun is on top of his head. His left hand is holding a lotus while his right is holding a fruit. He is wearing deva garment and with a beautiful flower crown. He looks at the practitioner compassionately. After the drawing is completed, it should be placed in a sarira stupa. One should offer the Satya-devata with white lotus and perform homa for 100,000 times. He will immediately obtain the status of Vidyadhara King. He shall be always accompanied by holy folks and that he shall be able to visit the Sukhavati. He can also subjugate Mahabrahma King and bring him down from his throne. He can also be the master of the 4 lokapalas. Wherever he thinks of, he shall be there. He shall have the opportunity to see all Buddha and his life span will be prolonged for 1 kalpa.

Anyone who wanted to obtain siddhi quickly, then he should feed on alms food and he should take herbal bath everyday according to prescribed methods. And recite mantra for 50,000 times then he shall attain siddhi and all his wishes shall be satisfactorily accomplished.

Also use a tooth as bobbin and frame its exterior with gold. Inside the bobbin fills in the Manat (adoration) and Sila (good behavior) medicine. Put the bobbin in front of the Satya-devata and perform mantra recitation. Empower this medicine. When the 3 phenomena appear, that indicates that the 3 siddhi are achieved.

Also recite mantra for 160,000 times in front of the Satya-devata first before install it into a sarira stupa. Use a piece of smooth white cloth to cover the image and continue with mantra recitation until the image is set ablaze. This is the accomplishment of 1,000 people flying in the air.

Also if one refrain from talking and sitting on Cyperus iria L (三稜草) and recite mantra for 160,000 times. During the White Month, collect some Udumbara (烏曇婆羅) wood to perform homa for 8,000 times. This will cure all kind of illnesses.

Also going into water until bellybutton level and recite mantra for 100,000 times, then he shall be able to see any hidden treasures underground and he can also destroy all Asaru castles. He will have the power to arrest all fire gods; he can perform boundary protections and summon nagas. He can revive the dead; he can also make Sandhya (juncture of day and night/舍安馱) and also U (烏/exalted)-sadhana (烏闍阿多那/ accomplishment) – ta(陀/all). He can also summon, he can remove poisons. He can also make the barren woman give birth to baby boy and girl. Empower mantra for 8,000 times then all wars shall be worn. It can also make external thieves subdued.

Also use tara (多唎/stars) roha (路訶/gold iron) [meteorite] about 6 fingers length and make a lotus. One should take herbal bath 3 times a day and that this person should not converse with others. He should stay in the stupa and recite mantra for 500,000 times. He should burn oil lamp as offering and fast for 3 days. He must hold a lotus and recite mantra non-stop until this flower is set ablaze. When he obtains siddhi, he will be awarded with 3,000 persons who can fly in the air. He can also be born in the Sukhavati and accompanied by all saints and bodhisattvas.

Also one should eat barley daily and bath 3 times a day and that he should change his clothing accordingly 3 times a day; further he should recite mantra for 1 koti. If he performed as described, then he shall achieve siddhi of the heart.

Also one should draw the image of Avalokitesvara as above. On the right is the Arolika Bodhisattva standing on a lotus throne with the color of sandalwood. He is adorned with precious items and his hair bun is on top of his head. He wears lotus throne and wears deva garment. His hands are making prayer pose in a free and easy but respectful manner. After making the drawing, one should prepare sumptuous offerings and recite mantra for 300,000 times and he shall attain all the siddhi in his heart.

At this time, Avalokitesvara Bodhisattva Mahasattva has completed his talk about this subtle and profound secrets, all the senior bodhisattvas in the congregations together with the eight class of beings (天龍八部) and all Vajra (金剛) all were extremely happy. They prostrated to the Buddha and retreated.