Tag Archives: Vajrayana

Biographies: Lord Padmasambhava, Embodiment of all the Buddhas



Lord PadmasambhavaThere is no doubt in the mind of every practitioner of Tibetan Buddhism that the second most unique and extraordinary exemplar of our whole lineage afterPramodavajra himself, was the powerful Lord Padmasambhava, the Wisdom Master who was chiefly instrumental in bringing the tradition to Tibet. Known as the Lotus Guru (padma-guru), the Saint Lama (guru Rinpoche) of Tibet, and as a “second Buddha”, Padmasambhava1 shines with the incomparable brightness of the morning star in the world’s firmament of stellar saints. Long before he was born, mystics and prophets were signaling his advent. During his life he drew the respect and veneration of kings and emperors and after his death the multitude made his memory into an imperishable icon of the Absolute.

Uddiyana In The Eighth Century

To properly appreciate the liberating life-story of this Great Incarnation, it is necessary to view him in the appropriate historical context, and to accomplish this we must look again at that once magical land in the north-west corner of the Indian subcontinent, known as the sacred garden-like Kingdom of Uddiyana. It was in Uddiyana that Padmasambhava was born.

We are able to catch a glimpse of the lost kingdom of Uddiyana through records and writings found in China. Chinese annals record missions from the Kingdom of Uddiyana to the Chinese Court in the years 502, 511, 518, and 521. In general these sixth century contacts between Uddiyana and Imperial China are representative of the alliance which the countries of Central Asia and the North-West depended upon to protect themselves from the tribes of the north, as also the rising military presence of Tibet in the east.2

In 642 A.D., a ” King Ta-mo-yin-t’o-ho-szu” 3  of Uddiyana is said to have sent a gift of camphor and an embassy to the Emperor of China. This is the year that the Arabs succeeded in defeating the King of Kings, Yazdagird 111, of Persia. The latter, fleeing eastward, met his death near Merv in 651. With the death of Yazdagird, last of the Sassanid dynasty, the southern bedouin hordes of Islam for the first time marched onto the soil of Iran and began their great, rapacious advance eastward. The kings of the Orient had cause to fear the coming of the Arabs. These southerners were savagely barbarian; a patchwork of desert tribes woven together by the threads of a fanatical monotheism and a religion which encouraged them to slay with the sword those whom they could not convert to their personal dominion. ” Fight those who do not believe in Allah and the Last Day,” says the Koran (Sura 9:29), ” …until they pay you tribute out of hand, having brought them low.”

The inexorable expansion of the Arabs spread along two fronts: the first moved through Nishapur to Herat, Merv and Balkh, reducing the northern provinces of Persia; the second passed south by way of Sistan (Sijistan) to the Helmand. In 650 Abdallah ibn Amr began the yet further push forwards across the desert of the Dasht-i-Lut. He was followed over the years by succeeding Moslem armies which, through continuous raids, massacres and looting, systematically transformed the wondrous flower-garden of Persian civilization and Mazdean or Buddhist culture into a scorched wasteland. Today all these lands lie under the yoke of Arabic culture.

The Turkish Shahi kingdom of Kapisa-(with Kabul on the south as its capital) and the central Afghan massif of Ghor (now the Hazarajat), held against the invader, and for many centuries remained unconquered and primarily Buddhist. In 663 A.D. Ibn Samurah fought his way into Kabul, but his success was only temporary. Nevertheless, reading the T’ang Annals, we note that a party of Uddiyanean ambassadors presented themselves at the Chinese Court in 665 A.D., and granting the length and hardships of the journey, it is practical to assume that the embassy’s presence was a direct response to Ibn Samurah’s raid. Kapisa’s strength, backed by the armies of Imperial China, acted as a major bulwark against Islam penetrating the Pamir, and significantly protected Uddiyana.

In 672 an Arab governor of Sistan, Abbad ibn Ziyad, raided the frontier of Al-Hind and crossed the desert to Gandhara, but quickly retreated again. The marauder Obaidallah crossed the Sita River and made a raid on Kabul in 698 only to meet with defeat and humiliation. Vincent Smith, in Early History of India, states that the Turkishahiya dynasty continued to rule over Kabul and Gandhara up until the advent of the Saffarids in the ninth century. Forced by the inevitable advance of Islam on the west, they then moved their capital from Kapisa to Wahund on the Indus, whence they contin­ued as the Hindushahiya dynasty. This was in 870 A.D. and marks the first time that the Kingdom of Shambhala actually came under Moslem domination. The Hindushahis recaptured Kabul and the rest of their Kingdom after the death of the conqueror Yaqub but never again maintained Kapisa as their capital.

Meanwhile another power was on the upsurge. This was Tibet. In 617 A.D. Namri Songtsen, the 32nd King of the peoples of Tibet, had a son named Tri De-songtsen (Ch: Chi Tsung-lung-tsan), who is better known as Tri Songtsen Gampo.4  This young ruler (he was 13 when he ascended the throne in 630) quickly squashed the attempted coup that accompanied his father’s assassination and then proceeded with the systematic and bloodthirsty reduction of all traces of opposition to his control over the Tibetan Plateau. Having married his sister to the king of Suvarnadwipa, he conspired with her in the latter’s ambush and murder.5  Following upon the death of the last descendant of the matriarchal dynasty of Suvarnadwipa, the armies of Tibet streamed westward along the Indus and north toward the vast basin lands of the Tarim.

A few years6 after the conquest of Suvarnadwipa, Tri Sontsen Gampo sent his minister, Gar Tongtsen to the Nepalese king Amsuvarman,7 to ask for the hand of his daughter, the princess Bhrikuti-devi, in marriage. The Tibetans had conquered parts of upper Burma and areas of Nepal, and King Amsuvarman was eager to contract an alliance. It appears that Bhrikuti-devi was responsible for converting the barbarous king of Tibet to Buddhism.

Meanwhile Tri Sontsen Gampo had also been seeking the hand in marriage of Wen-ch’eng Kung-chu, the daughter of the Tang Emperor T’ai-tsung. The Chinese princess already had a suitor in the person of T’o-ki-ki, khan of the Eastern Tartars (T’u-ku-hun). Fearing the advantage which the Tartars would gain through a marriage with the Imperial House of China, and desirous of Wen-ch’eng for himself, Tri Songtsen Gampo sent his armies against the Tartars and defeated them. Having then recruited (or conscripted) 200,000 troops in all8, Tri Songtsen Gampo lay siege and conquered the city of Sung-p’an in Sze-ch’uan. This action was followed by warfare against China itself, in which the Tibetans proved victorious. Overnight Tibet had grown into a major power with whom the Chinese were quick to seek a treaty. This is long before the epoch of the Mongols and their empire under Genghis Khan.

In 641 the minister Tao-tsung, prince of Chiang-hsia, escorted the Chinese princess Wen-ch’eng as far as the border of Tibet, where she was received by Tri Songtsen Gampo. In Lhasa they were married.

Songtsen Gampo, being the founder of the Tibetan Empire and a patron of civilization in that country, and having, due to the prompting of his two wives, initiated the planting of Buddhism in Tibetan soil, is justly one of the most famous sovereigns in Tibetan history.9 In keeping with the awe in which he is held by the people, he has also been canonized as an incarnation of the celestial Bodhisattva, Avalokitesvara; while his wives have likewise been declared incarnations of Green Tara and White Tara, respectively. But as Waddell10 so pointedly has made clear, Songtsen Gampo’s apotheosis into the Buddhist archetype of unconditional love and mercy, as Avalokitesvara, is incongruous in face of the reality of his character as one of the greater warlords of Oriental history. He did, however, accomplish much good by introducing culture and the art of writing into the country.

Songtsen Gampo died of the plague in 649 A.D. and the throne descended to his grandson, Mangsong Mangtsen, who was still only a child. This left the Tibetan Empire in the hands of the capable regent Gar Tongtsen, who immediately embarked on a series of campaigns in Central Asia, taking from China the Indo-European kingdoms of Khotan, Kucha, Karashahr and Kashgar. In 666 A.D. Gar Tongtsen returned victoriously to Lhasa, where he died of fever a year later, leaving power in the hands of his son. In fact power was held by the Gar family for a considerable period, until the disgrace and suicide of Gar Tridang Tsendro in 699. The warlike activity and expansion of the Tibetan Empire continued unabated through the reign of the Hsuan-tsung Emperor of China, and we read that the latter, in 719 A.D., was hard pressed to block the advances of the Tibetans, on the one hand, and the Moslem Arabs, on the other.

Gilgit is a small state that borders on the north of Uddiyana. Between 720 and 726 the King of Baltistan moved his seat westwards to Gilgit out of fear of the Tibetan advance. It becomes apparent as we sift through the records, that more and more territory on the edges of Uddiyana was being eaten up by the expanding Tibetan Empire during this period. Al­though the King of Baltistan, newly settled in Gilgit, remained loyal to his alliance with China, the nobility and peoples of Baltistan are said to have gone over to the Tibetan side. We can justifiably surmise that similar pressures were certainly felt in Uddiyana. This becomes clear in 745 A.D. when the Chinese Court is suddenly seen to confer upon the king of Kapisa the double investiture of ” king of Kapisa and Uddiyana.”

Only twenty-five years previously the Chinese had invested the king of Uddiyana as the ruler of his lands. In the interim Uddiyana appears to have lost its independence. History does not state the reason for this change in Chinese policy, but a good guess is that Uddiyana had attempted to align itself with Tibet and the Chinese countered by backing Kapisa in the overthrow of the Uddiyan royal house. Mention of tribute from the King of Kapisa in 748 A.D. ascertains that by that date Uddiyana had become a vassal state. As we shall see, it was in the very midst of this turmoil and change that Padmasambhava was born and spent his youth.

Fortunately we are able to catch yet another glimpse of events in Uddiyana from the biography of an Indian monk who passed through the country early in the 8th century. Subhakarasimha was a monk from Magadha who stopped in Uddiyana on his way to China. Later in China he became famous as a teacher of the Yoga tantras. The Chinese called him Shan-wa-wei.

Subhakarasimha descended from the Sakya prince Amritodana, an uncle of Sakyamuni Buddha. Due to unrest in Magadha (Central India), his ancestors, centuries earlier, had moved eastwards, eventually becoming the rulers of Kalinga (Odra), modern Orissa in the east. Subhakarasimha’s father was King Buddhakara of Kalinga. When the elder son of the family inherited the throne in circa 680 A.D.,Prince Subhakarasimha entered a monastery in Caritra on the seacoast of Kalinga. Eventually he graduated to the great University of Nalanda in Central India and, as a disciple of the Master Dharmagupta, became a learned expert in theMahavairocana-tantra.11 After the death of his teacher he set forth to teach in China.

That aspect of Subhakarasimha’s journey to China which interests us is his brief stay in Uddiyana between the years 714 and 715 A.D.12 Pei, in the Wen-yuan ying-huo reports that he was commissioned to teach the profound Mahavairocana-tantrato the son of the khatun of Uddiyana. The term khatun is a Turkishahiya title for Queen. This implies that the King of Uddiyana, ” Ta-mo-yin-t’o-ho-szu,” mentioned in the Chinese records for the year 642, was deceased. A Queen, or Khatun, was on the throne, and she had a son and heir-a boy who was sufficiently mature to be involved in the higher scholastic Sanskrit studies of Yoga tantra. This boy must have been the young Indrabhuti, the king of Udiyana who figures so prominently in the biography of Lord Padmasambhava.

Six years after Subhakarasimha’s visit, in 720 A.D., the T’ang Annals state that the Emperor sent ambassadors to Uddiyana to confer the investiture on the new king. Therefore, 720 A.D. must mark the date that King Indrabhuti, the famous adoptive father of Padmasambhava, succeeded to the throne.

The Legend of King Indrabhuti and the Holy Grail

Amongst the legendary stories that have grown up around the memory of King Indrabhuti there is one in particular that is most fascinating. We are told that the old King, now blind, is unable to have a son. As in many a classical fairytale, some kind of ‘wound’ represents the sovereign’s infertility. Here the wound appears as blindness. But the wound, the royal infirmity, does not infect the king alone. Infertility pertains to the whole kingdom. The land is impoverished by famine. The crops will not grow. The royal treasury is exhausted. Consequently, to find a cure, the Blind King must enter upon a quest for that magical blue pearl of the sea known as the Wish fulfilling Gem.13 Those familiar with medieval European culture will recognize that this story is, in fact, an early source of that great collection of aristocratic literature and poetry commonly known as the Grail Myth, which began to circulate in the West shortly after the first Crusades.14

Dr. W. Y Evans-Wentz should probably be credited as the first to introduce the story of ‘King Indrabhuti and the Wish-fulfilling Gem’ to English readers in his The Tibetan Book of the Great Liberation, published by Oxford University Press in 1954. Evans-Wentz’s translation15reads:

“In the country of Urgyen (or Udyana), westward from Bodh-Gaya, there was the great city of Jatumati, containing a palace called ‘Emerald Palace’ wherein dwelt King Indrabodhi. Although possessed of vast wealth and power and blessed with five hundred queens and one hundred Buddhist and one hundred non-Buddhist ministers, Indrabodhi was blind; and his subjects called him ‘the wealthiest king without eyes’. When his only son and heir died and famine immediately thereafter weakened his kingdom, Indrabodhi wept, overcome with misfortune… In the end, his subjects were so impoverished that they were obliged to eat the young un-ripened crops and even flowers….

” The kingdom being impoverished, the King called his ministers together for advice. Some suggested increase of agriculture, some increase of trade, and others declared for the making of war and the plundering of the property of others. Rather than adopt any policy not in accord with the precepts of the Dharma, the King decided to risk his own life for the good of his people and obtain from the Nagas, who dwelt beneath the waters of the ocean, a wondrous wish-granting gem.”

King Indrabhuti (or his chief Minister, as the case may be) is said to go by ship to the Isle of jewels, where after many trials and dangers, the Azure Lady places in his hands the priceless Stone, which is the Wish-fulfilling Gem. Through the healing powers of the Stone his blindness is cured. His infirmity is healed. In the Padma Ka-yang, a late biography of Lord Padmasambhava, the restoration of Indrabhuti’s sight leads immediately to the king being able to see the divine eight year old child (i.e., Padmasambhava) sitting in the midst of a jeweled lotus floating on the calm surface of Dhanakosha lake. The King adopts the child and makes him his heir.16Thus through the mystic Wish-fulfilling Gem the King acquires a son, the land yields a rich harvest once more, and the treasury becomes filled with wealth.

Here we are dealing with an early source of the Grail Myth. But there is an even more ancient rendition of this legend. Some time back, archaeologists digging in the remains of the Temple of Nippur in Mesopotamia came upon a collection of four thousand year old clay tablets. When translated it was discovered that these tablets told a very ancient story about the Deluge and its survivor-Hero. The survivor’s name was Ziusudra. In the story recounted on the tablets it was said that, after the Deluge, Ziusudra was made to reside as an immortal in the Isle of Dilmun.

Scholars have now established that the ancient Isle of Dilmun is the modern island of Bahrain. They have likewise found that the story of Ziusudra is an early version of the famous Assyrian Epic of Gilgamesh. In the latter, the Deluge survivor is called Utnapishtim. In the Hebrew bible, of course, he is known as the Patriarch Noah.

According to the Assyrian legend, Utnapishtim is visited on the Isle of Dilmun by Gilgamesh who is in quest for the secret of immortality. This secret, Gilgamesh learns, is acquired through a mystical flower. In order to obtain the flower of immortality, Utnapishtim tells Gilgamesh that he must attach weights to his feet and descend to the bottom of the ocean. Gilgamesh follows these instructions and on the sea floor plucks the magical flower of immortality, the blue Pearl. The quest completed, Gilgamesh takes his prize back to Erech, his home city in Mesopotamia. This is not, however, the end of the story. While Gilgamesh is sleeping, a serpent cunningly comes out of a water hole in the ground and swallows the pearl, winning an immortality that is henceforth denied to man.

Pearl fishing was a major occupation in ancient Dilmun. At Qulaat, on the island of Bahrain, archaeologists unearthed the remains of a palace dating back to 1700 B.C. Beneath the floor of the palace they discovered seven bowls each containing the skeleton of a water snake and a tiny blue bead. These talismanic bowls must have been laid down before the palace was constructed as a magical seal against ill fortune and death.

Here we have the elements of the Indrabhuti story: a healing stone (the blue pearl) protected by serpents in the depth of the sea, and a magical Isle in the ocean where this stone, the flower of regeneration, might be acquired.

It is quite remarkable to be able, in this manner, to trace backwards from the troubadour songs of medieval Europe to the legends surrounding a mystic King of eighth century Uddiyana, and from thence to the dawn of civilization itself in Mesopotamia. But we must also remember that Indrabhuti was a factual historical character, and his adopted son, the great saint Lord Padmasambhava, likewise possessed a factual existence.

The Twelve Acts of a Sainted Lama

Now that we have outlined the historical context into which he was born, it is time to outline the story of Lord Padmasambhava’s life. His life can be concisely outlined in twelve heroic acts and, therefore, this is how we shall present it:

1. The Birth of the Holy Child

There are many different accounts concerning Padmasambhava’s birth. It is commonly stated that he was miraculously born from a lotus-flower on Dhanakosha lake in Uddiyana. In fact his very name, ” Lotus-born” (Padmasambhava), has undoubtedly encouraged such a belief. Some believe that he was the natural son of the king of Uddiyana. And some have claimed that he descended in a flash of light onto the peak of Mount Namchak. The Bonpo of Tibet state that he was the son of a Bon siddha named Drenpa Namkha. Although there are various different accounts of his birth, the generally accepted orthodox view amongst Tibetans today is that Lord Padmasambhava was born miraculously and at the age of eight from within a sacred flowering lotus bud in the center of the lake of Dhanakosha. He was then adopted by King Indrabhuti of Uddiyana. His miraculous ‘lotus-birth’ and adoption at the age of eight is the theme of all the revealed Treasure-texts17 of Tibet.

However, although it is the tradition of the revealed Treasure-texts that he was born miraculously from a lotus, according to the ancient, written Ka-ma tradition of the cycle of Vajrakilaya teachings, he was the son of a royal heir, Prince Mahusita of Dhanakosha, in Uddiyana. Originally given the name Dhanaraksita, which means ” Protector of Charity” , it is stated that he was born in the year of the water monkey (732 A.D.). Thus his mundane birth and status as a prince of Uddiyana may be pinpointed as a fact of history.

The seemingly conflicting stories of Lord Padmasambhava’s birth may likewise be easily resolved if we understand that the revealed Treasure-texts are not meant to be ordinary historical treatises, but rather, poetic descriptions of an esoteric spiritual reality. In so far as Padmasambhava, as a Divine Incarnation, represents the ageless Enlightened-mind (bodhicitta) itself, the spiritual reality of his birth is pictured as an emergence from out of the lotus heart of the Boundless Luminosity of the Absolute. 18 Like a vibrant singularity of divine Love (represented iconographically in the texts by a red tonal “Hrih-gnoseme”) unfolding in the manner of a lotus from the midst of universal Mind symbolized by the sacred lake of the Treasury of Charity (dhanakosha), he emerged self-born in the temporal world of duality for the sake of alleviating countless beings from the hell of earthly suffering. In this sense his spiritual reality transcends time and place.

For Buddhists, the Lord Padmasambhava represents a second Buddha. For the Hindus he is the deathless Mahavatar (Great Avatar), the eternal youth, or Kumara. For the Christian he is the Christ-consciousness. The Himalayan yogis know him as the foremost of their great Saints, or Mahasiddhas, while amongst the sages he is known as the supreme Magi (mahamuni). For some initiates he is known as Arunagiri babaji, the holy master of the Sacred Red Mountain. In our tradition he is the Paramguru, the supreme Guru of those who follow the way of Tantra.

According to the Mahaparinirvana-sutra, when Buddha Sakyamuni was about to pass away, at Kushinagar in Nepal, he said:

“Impermanence is the nature of all created phenomena. Death being inevitable, the time for my passing into Nirvana has arrived. Of this you should not grieve. Twelve [hundred] years after my passing, there shall come forth a man, the Lake-born Lotus, from north-west Uddiyana, who shall be yet wiser and more powerful than myself. It shall be he who will promulgate the way of Secret Mantra.”

In the Manjusri-nama-sangiti we read:

A glorious Lotus-born Buddha, omniscient, possess­ing the treasury of Transcendental Wisdom, shall come: He is the sovereign manipulator of Illusion, the great Buddha who teaches the way of Secret Mantra.

In various Tantra texts we likewise find innumerable other prophecies which tell of the coming of this foremost of incarnate Buddhas. There he is described as the one who will act to preserve the ‘secret wisdom’ of the Orient during the dark era, the so called Kali-yuga, that was to come, when the ” Mlecchas” (barbarians) would overrun the East and destroy Buddhism in India. In fact this great Sage did save the old wisdom, by transplanting it into Tibet, where Buddhism was to survive untouched by the Moslem invasion, behind the high snowy ranges of the Karakorums and Himalaya. Since then, for the last millennium, it has been he who, in spirit, has overshadowed the mystical evolution of all those souls aspiring to transcend the mire of material limitation.

Was it concerning this special saint that even Jesus prophesied when he reportedly spoke about one coming after him who would promulgate a Universal Truth? In theGospel o f john we read: ” …For if I go not away, the ‘Parakletos’ shall not come to you; but if I go, then he shall be sent to you. And coming… he, the spirit of Truth, will guide you into the Universal Truth (aletheian pasan), for he will not speak from the ‘ego’ (autos), but from that heard and prophesied for the future shall he speak to you. ” 19

2. The Adoption of the Child By the King Of Uddiyana

At the age of eight the princely child was adopted by King Indrabhuti and made heir to the throne of Uddiyana. At that time he was given the name Padmaraja, the Lotus Prince.20 The child was surrounded by all the luxury of the royal court and, when he came of appropriate age, was engaged to Princess Bhasadhara, the daughter of King Candrakumara of Simhapura.21 It was Indrabhuti’s wish to have the boy brought up in the palace and educated in the ways of royal government, so as to eventually become a wise sovereign over his people. Unfortunately the tide of events swirling around the kingdom of Uddiyana were quickly moving beyond King Indrabhuti’s control.

3. The Renunciation Of The Throne Of Uddiyana

An alarming event occurred in 745 A.D. As mentioned above, the T’ang Annals record for that year, the investiture of the King of Kapisa with rulership over Uddiyana. In the Padma Ka-yang an equally disturbing tale is told. Supposedly, the young heir caused the death of Bhadralaksana, the child of a baron of the realm. Another version has it that he killed the mother and child of a minister of King Indrabhuti by letting fall from the roof of the Palace a scepter and a trident. Thus, in Evans-Wentz’s The Tibetan Book of the Great Liberation, we read:

The royal city was then besieged by ten thousand evil spirits who sought to prevent the Lotus-Born One from becoming a great and learned [sovereign]…. The gates both of the city and palace being closely guarded because of the siege, the Lotus-Born One considered how he might escape. And, putting off his garments, he placed on his naked body magical ornaments made of human bone, and, taking with him a dorje and a trishula, went to the roof of the palace and danced like a mad man. He let both the trishula and the dorje fall below; the prongs of the trishula, striking the breast of the wife of one of the ministers of state, pierced her heart, and the dorje, striking the head of her infant son, penetrated to the brain, and both died. 22

It is in consequence of the evil act of killing the son of a baron, or the mother and child of a minister, that the young prince is banished from the Kingdom. The prince’s banishment is further explained as corresponding to the Buddha Sakyamuni’s renunciation of worldly life. The young Lotus prince must leave behind not only his kingdom but also his new bride.

In actual fact, the storming of the land and city by evil forces, the tragic death of a noble son, and Padmasambhava’s banishment to foreign lands, reflects the changes wrought when the powerful lords of Kapisa seized, as we know they did, control of the Swat Valley. Uddiyana was defeated and utterly lost its independence. Whatever happened to Indrabhuti we do not know, but it is probable that he was slain, or perhaps as a blind captive, was dragged ignominiously back to Kabul in chains. At any rate Padmasambhava fled in the direction of Kashmir.

Padmasambhava’s route of escape is fairly evident. There was only one direction for him to go. About 30 kilometres north of the old capital of Mangalapura he must have taken the ancient trail over the Shangla Pass to present day Besham on the Indus River, a 70 kilometre trek. From Besham he would have had to make the long hike up the Indus, past Dassu and the famous Buddhist rock carvings of Shatial and Chilas, until many days later he could have entered the rela­tive safety of Baltistan. The latter country is formed by the long valley of the Indus from where it meets the Karakorum Highway at Gilgit up to Skardu. On this perilous journey Padmasambhava would have skirted around the sandy base of 26,660 foot high Nanga Parvata, the ninth highest peak in the world. Its name means “Naked Mountain” and it is a towering sentinel standing at the westernmost end of the Himilayas. On the north slope of Nanga Parvata the fleeing prince and his escort would have had the opportunity to camp in safety on the idyllic alpine pastures known as Fairy Meadows, from whence since the remotest ages pil­grims have had the opportunity to glimpse with awe the breathtaking beauty of Nanga Parvata’s snow clad peak. A single days march from the Fairy Meadows would have brought Padmasambhava into the domain of Baltistan.

Now Baltistan, or Greater Pu-lu as we find it called in the Chinese annals, was under the protection of Tibet. It is interesting in light of further developments, that so early in his life Padmasambhava came within the orbit of Tibetan imperial designs, and that he found in Tibet a protector. As Christopher Beckwith has cogently pointed out, ” One may also conclude that a major reason for so many Indian Buddhist sages coming to Central Tibet from Kashmir, and notably, the famous Padmasambhava from Udiyana, was the simple fact that Tibet then ruled much of this region.” Thus Lord Padmasambhava’s work in Tibet late in his life may well have been the result of ties forged in his youth.

Nothing is really reported concerning Padmasambhava’s life in Kashmir. He lived, some say, with wandering yogis and saddhus, in exile from his homeland. Others report that it was during this period that he acquired worldly knowledge and skill in various crafts. Howbeit, in Kashmir he earned the name Sthiramati, the Youthful Genius. 23

4. Ordination As a Buddhist Monk

On pilgrimage to Bodh Gaya (the site where Buddha Sakyamuni had attained enlightenment), the Yogi-Prince became a disciple of Bhikshu Prabhahasti.

The Vidyadhara Prabhahasti was born in the royal house of Kashmir.24 He received ordination from the Master Santiprabha of Citavara and studied the Vinaya Discipline from Punyakirti of Maru. Then he went to Nalanda University. Later he received teachings in Mahayoga tantra from Vidyadhara Humkara. After winning accomplishment he extracted the Vajrakilaya doctrines from the Shankarakuta Stupa located in the Sitavana cremation ground, and practicing the same, eventually acquired Enlightenment.

With the Kashmiri pandit Ananda acting as the master (acarya) and Prabhahasti acting as the preceptor (upadhaya), Padmasambhava received the full ordination of a Buddhist monk. He then received the ordination name of Bhikshu Sakyasimha, the Lion of the Sakyas.25 Living in the Bodh Gaya area, he disciplined himself in the path of virtue and contemplation, while receiving instruction in the Vinaya Discipline from Ananda and instruction in philosophy, logic and metaphysics from Prabhahasti. Then he was told, ” Go to the Sitavana cremation ground26 and study the traditions of the Vidyadharas living there.”

In the Sitavana cremation ground near Bodh Gaya he received empowerment and instruction from Vajra Humkara in the practice of Vajrasattva. Then when he was a little matured, he received special transmission into the wrathful aspects of the great Bodhisattvas from the eight great Insight-holders, or Vidyadhara. Each of these Vidyadharas taught him a unique sadhana, or spiritual practice, based on their own realization and on the practice by which they had attained Enlightenment. Thus he acquired eight sadhana practices. These practices pertain to what is known as the Mahayoga tantra.

Here is a list of the eight Mahayoga teachers: Vidyadhara Manjusrimitra came from Suvarnadwipa and was proficient in the secret practice of the wrathful Bodhisattva Manjusri, called Destroyer of Death (Yamantaka). Vidyadhara Nagarjuna-garbha came from Bengal and was proficient in the secret practice of the wrathfulBodhisattva Avalokitesvara, called Hayagriva. Vidyadhara Vajra Humkara, who came from Nepal, was proficient in the secret practice of the wrathful Bodhisattva Vajrapani, called Sri Samyak Heruka. Vidyadhara Vimalamitra came from Hastivana in the West and was proficient in the secret practice of the wrathfulBodhisattva Samantabhadra, called Vajramrita. Vidyadhara Prabhahasti came from Zahor (modern Mandi south of the Kulu Valley at the foot of the Himalayas) and was proficient in the secret practice of the wrathful Bodhisattva Nivaranavishkambin, called Vajrakilaya. Vidyadhara Dhanasamskrita came from Gandhara and was proficient in the secret practice of the wrathful Bodhisattva Akasagarbha, called Matarah, or
Controller of the Matrikas. Vidyadhara Guhyacandra came from Mount Kailash and was proficient in the secret practice of the wrathful Bodhisattva Ksitigarbha, called Lokastotrapuja-natha, or Lord of Mundane Sacrifice. Vidyadhara Santigarbha came from Khotan and was proficient in the secret practice of the wrathful Bodhisattva Maitreya, called Vajramantrabhiru, or the Curse-pronouncing Diamond.

Of the eight Vidyadharas whom Lord Padmasambhava studied under in the Sitavana grove, it should be noted that initially the chief guru was Vajra Humkara, the guru of his teacher and abbot Prabhahasti.27 We have already described how Humkara met with Sri Simha in a forest and received from the latter the fundamental instructions for the Sadhana of the Lord, Vajrasattva. It was after practicing for six months with his yogini-wife in the cave of Lang-le-sho in Nepal that Humkara gained the final Great Seal28 of Buddhahood and beheld the Divine Being (Vajrasattva) face to face.

5. Becoming a Tantric Yogi In the Yogacara Tradition

There were close ties between the various teachers and spiritual guides who were involved in Padmasambhava’s life. It is not surprising therefore, that Vajra Humkara told his disciple Padmasambhava to go and study at the feet of his own beloved guruji, Sri Simha. Going to the Cina Valley, Padmasambhava found Sri Simha living as a yogi in a cremation ground. He begged for enlightenment. According to Evans-Wentz’s translation:

When Padma(sambhava) requested the guru Sri Simha to teach him, the guru pointed to the heavens and said: ‘Have no desire for what thou seest. Desire not; desire not. Desire; desire. Have no desire for desire; have no desire for desire. Desire and deliverance must be simultaneous. Voidness; voidness. Non-voidness; non-voidness. Non-obscuration; non-obscuration. Obscuration; obscuration. Emptiness of all things; emptiness of all things. Desire above, below, at the centre, in all directions, without differentiation.’ When all this had been explained in detail, the guru assured Padma that he would realize the essentiality of all doctrines…29

From Sri Simha, the prince of yogis received the mystical tantric empowerments and teachings. Then in various cremation grounds inhabited by yogis and yoginis in Cina, and in the famous Eight Sacred Cremation grounds of India, the diligent practitioner Padmasambhava struggled to attain realization. Living like an ascetic hermit, he was known as Suryabhasa Yogi, the Sun-ray Mystic.

6. Attainment of Great Enlightenment

Lord PadmasambhavaThen Padmasambhava, the Sun-ray Yogi, went to the Kathmandu Valley of Nepal. At that time the main Buddhist center of Nepal consisted of the royal town of Patan founded by the Emperor Asoka in the third century B.C. Four ancient stupas, said to have been erected by Asoka, still stand at the four quarters of the perimeter of modern Patan. But rather than stay as a monk in one of the many renowned monastic houses of Patan, Padmasambhava went to Parphing, which lies in the hills to the southwest of Kathmandu.

Today at Parphing, among other temples and shrines, there is a very famous Buddhist temple dedicated to the feminine aspect of Buddha, known as Vajrayogini, the Divine Mother. This temple was in existence in the eleventh century when it was occupied by the famous Mahasiddha Naropa, the guru of the Tibetan Master Marpa, but it is unlikely that it was there in Padmasambhava’s time. Nevertheless the presence at that site of some form of worship of the Divine Mother is quite likely. Not far away there is also the Hindu sacred site of Dakshinkali, likewise dedicated to the feminine principle of Divinity. From ancient times, therefore, a goddess cult was probably associated with the Parphing area. This would also imply that it was a region inhabited by practicing yoginis and women saints.

High on the mountain side above Parphing is the little cave of Lang-le-sho where Padmasambhava and his consort, the lovely Nepalese princess Sakyadevi, lived together.30 This is the site where, earlier, Vajra Humkara and his consort had attained Enlightenment. Lang-le-sho is a very sacred place.

From Lang-le-sho one can see out over the beautiful valley lands below. The fields are yellow with sesame in spring, and later in the year varieties of flowers give them a multitude of colourings. In the cloudy distance can be seen the glorious snow covered peaks of the castle-like Himalayan mountains, beyond which lies mysterious Tibet. Looking south-east one sees the old road falling away through the mountain valleys to the dusty plains of India. The cave where Padmasambhava and Sakyadevi resided is high on the hill face, in a pleasant location bathed by the warmth of the Nepalese sun. There is fresh water close by.

In the cave of Lang-le-sho they jointly practiced the sadhana of VAJRASATTVA as Sri Samyak Vajra Heruka (Tib: Yangdag Heruka), merging their hearts with absolute Divinity, while dissolving themselves in the bliss of transcendental union. The spiritual practice of Sri Samyak Heruka-” diamond-mind of all the Buddhas” -begins with the mar-me gu pa, or Nine Lamps practice, which is very profound. But although they practiced for about twelve months, obstacles arose and they did not succeed in acquiring true union, or mahamudra, with Divinity. Obstacles also manifested on the external plane. Disease and famine caused by drought spread throughout the Kathmandu Valley.

” O lord of my heart,” said Princess Sakyadevi to her beloved consort, ” it is appropriate to enquire of the guru the proper action to take when the loyal disciple is faced with many obstacles.”

Acting on this advice, Padmasambhava wrote a missive to Vidyadhara Prabhahasti, beseeching his guidance. He then sent two of his disciples, a Nepalese couple named jila-jisa and Kunla-kunsa, to Nalanda University in India where the great Vidyadhara Prabhahasti was teaching.

Bound by compassion for his beloved disciple and heir, the guru sent two mule-loads of Vajrakilaya-practice texts. Immediately all the obstacles afflicting the course of progress were eradicated and Padmasambhava began to meditate with renewed ease. It is said that as soon as jila-jisa and Kunla-kunsa arrived on the outskirts of Khatmandu with the mule-load of sacred texts, it began to rain and the drought came to an end. Consequently Padmasambhava is recorded as having declared: ” Sri Samyak Heruka is rich in accomplishments, like a wealthy merchant; but Vajrakilaya practice is essential for protection, like an armed knight.”

It is said that when the King of Yogis performed the powerful Vajrakilaya rites, he made it rain by subduing three kinds of elemental spirits. These spirits, or forces, are referred to as Nagas or serpentine spirits of water, Yakshas or giant spirits of the earth, and Kumbhandas or sylph-like spirits of air. He mastered these primitive spiritual forces through mastery of the Garuda or phoenix-like spirit of fire.

Invoking Vajrakilaya, the activity of all the Buddhas, for the overpowering of obstacles and demonic-.forces, Padmasambhava and Sakyadevi developed their contemplative practice on the basis of their earlier practice of Sri Samyak. They dissolved themselves together as a unity, in the Father-Mother icon of the Absolute, with the aim of mutually realizing nondual Buddhahood.

Through the progress of their ecstatic dance of contemplation, during the delightful union of the vajra in the serene lotus of the absolute ground of Being, the blended solar and lunar refined bindus (” seed-essences” ) of their psychic nerve-systems gradually blazed up in the heart-cakra into intense light, so that the essential energy of the lower cakras and the crown Great Bliss cakras of their two bodies burst into incandescence, irradiating their united minds with waves of rapture and joy.

In a state of intense bliss, Padmasambhava and Sakyadevi realized the infinite reality of the Primordial Buddha Mind, the All-Beneficent Lord (Samantabhadra),who’s absolute love is the unimpeded dynamo of existence. Experiencing the succession of the four stages of ecstasy, their mutual state of consciousness increased from height to height. And thus, meditating on Supreme Vajrasattva Heruka as the translucent image of compassionate wrathful (energized) activity, they together acquired the mahamudra of Divinity and attained complete Great Enlightenment.

In an exulted state of mind, upon emerging from the cave where their meditations had taken place, Padmasambhava placed his hand against the rock face of the mountain, leaving impressed for ever in stone a miraculous handprint. His handprint can to this very day be seen outside the entrance of Lang-le-sho cave, where he and his consort Sakyadevi attained simulta­neous Enlightenment.

A little after their attainment of Great Enlighten­ment, Padmasambhava and Sakyadevi were joined at Lang-le-sho by two other enlightened Masters. These were Silamanju, who came from the Kathmandu Valley, and the famous Vimalamitra. Vimalamitra, you will remember, had previously met Sri Simha and was a disciple of Jnanasutra. All of these saints lived together for some time.

7. Turning The Wheel of Dharma At Nalanda

Then Padmasambhava was asked to come to Nalanda University to debate against a number of proud Hindu intellectuals who were drawing many away from the practice of the Dharma by means of their brilliant scholastic arguments. Consequently he left Nepal and once more ventured down into the hot plains of India.

Having vanquished the Hindu scholars through means of impeccable logic, the five hundred chief professors of Nalanda University conferred on him the honorary title of Maha-pandita,31 or great Pandit, and he was given the name of Vadisimha, fierce Lion of Debate.

8. Spreading The Dharma And Performing Miracles

A group of Hindu religious who had been defeated by the Lord in the great debate at Nalanda University became so enraged that they determined to attempt assassination. Seizing Lord Padmasambhava while he was out walking one day near the Ganges River, they dragged him to the bank of the river and threw him down into the fast rushing waters. Then they began to stone him. Yet miraculously Padmasambhava merely floated, unharmed, in a meditative pose, on the surface of the river, while each stone, as it struck his body, turned instantly into a delicate flower. In a very short time his luminous bodily form was surrounded by flower petals, dancing on the sparking waves, and the mob, who had only moments earlier felt such enmity towards him, was completely awed by what they saw.

Then the precious Lord thought it was time he propagated the Dharma in different parts of the world, beginning with the Himalayan kingdom of Zahor (modern Mandi and the Kulu Valley). The sovereign of Zahor was King Arshadhara, a powerful ruler of a small state closely aligned with the Tibetan Empire. The brother of the King of Zahor was a renowned Buddhist monk and scholar known as Upadhyaya Santaraksita. The king also had a daughter called Mandarava. It was in Zahor that the great Master was first addressed as Lord Padmasambhava,32 the Lotus-born Guru, and was praised as a second Buddha.

Princess Mandarava had many suitors, but not wishing to be married to any of them, she had abandoned worldly life and become a Buddhist nun. She lived in a royal convent of nuns in Zahor.

Lord Padmasambhava became Mandarava’s teacher and soon they became tantric lovers. When King Arshadhara heard that his daughter was involved with a man, and not understanding the situation, he ordered that the culprits should be punished. The King’s officers therefore had the princess dragged from her convent and thrown into a pit. They seized Lord Padmasambhava, flogged him, and bound him to a stake, to be burnt. They then set fire to the stake.

Unbelievable as it might seem, the Lord’s transfigured body was invincible to the elements. Fire could not touch him. Although he looked and appeared physical, his body was so highly developed into what is called a ” rainbow-body” that it behaved more like a light-image or like a type of energy, rather than an ordinary material body. When the King’s men burnt him at the stake, he miraculously escaped injury. Then rain is said to have extinguished the flames. The rain caused floods to pour into the valley where he was bound. When the storm cleared and the smoke from the pyre was gone, instead of a charred corpse, what the witnesses saw was an image of the yogi and yogini together on a lotus, in the midst of a small lake, in the holy form of the eternal Vajrasattva.

Whether this miracle actually occurred or not, it is certain that Lord Padmasambhava and Mandarava both escaped harm. A sacred lake near the town of Mandi is today shown as the site where this miracle occurred.

Afterwards Lord Padmasambhava married Princess Manadarava and together they departed for the Maratika Cave in the Himalayas to perform the sadhana of Amitayus, the Bodhisattva of Vitality and Longevity. The mystic couple continued to live in Nepal for many years after that.

9. The Consecration Ofsamye Monastery In Tibet

Meanwhile King’s Arshadhara’s famous brother, Upadhyaya Santaraksita, was invited by the Bengalese Emperor Dharmapala of eastern India to take part in a peace mission to Tibet. Tri-song Detsan, son of a Chinese princess and the ruling Emperor of Tibet (755-797 A.D.), had been educated in Buddhism during the reign of his father. With the death of his father, however, a powerful minister named Manshang had driven all the Chinese monks and scholars out of Tibet. Manshang was a great military leader who extended Tibetan rule over the greater portion of Yunnan and Si-Chuen, but his attempt to suppress Buddhism in favour of the Bon religion resulted in his downfall. In 755 A.D. Tri-song Detsan succeeded to the throne of his father and brought the warlords of Tibet under his personal control.

Emperor Tri-song Detsan (742-803) was the thirty-seventh sovereign of Tibet in lineal descent from King Nyatri Tsenpo (c. 127 B.C.). His father was the Emperor Mei Agtsom-chen and his mother was a Chinese prin­cess, Chin Ch’eng Kun-chu, daughter of Li-lung Chi of the Imperial House of China. His parents were Buddhists of the Chinese Ch’an (or Zen) school. He was enthroned in the year 755 A.D. as sovereign ruler of the Twelve Provinces of Tibet and of the subject kingdoms of Central Asia. He was, at that time, merely thirteen years of age.

By means of ceaseless combat the Tibetan army had brought to their knees most of the chieftains of Central Asia, even taking Chang-an, the Imperial Capital of China, which they held long enough to negotiate a payment of tribute. While China was reeling under the humiliating sting of Tibetan belligerence, India was seeing larger and larger chunks of its frontier territories falling into the Northerner’s orbit of power. Consequently, in 783 A.D., the Emperor Dharmapala (768-809) was more than ready to sign a peace treaty with the young Tri-song Detsan. Besides, on behalf of Tri-song Detsan, the Tibetan minister Salnang of Ba had been secretly exploring connections with Indian Buddhism for years.

When Santaraksita met with the Tibetan Emperor, Tri-song Detsan asked him to define his system of instruction. Santaraksita answered that his practice was to follow that which could be proved by means of rational examination and to avoid all that did not agree with reason. This rational approach to the Dharma pleased Tri-song Detsan and he gave permission for Khenpo Santaraksita to promulgate Buddhism in Tibet.

The Bodhisattva Santaraksita’s first attempt to teach in Tibet was a failure. Powerful political factions in the country, allied to the indigenous Bon cult, strongly opposed him. Old noble families, supporters in the past of men like Manshang, forced Santaraksita to retreat back to Nepal.

A second expedition was made by Santaraksita in 784 A.D. However the gentle scholar made little head-way amongst an aristocracy that was generally concerned with chivalry and personal advancement, rather than religion or spiritual development. It is said that it was for this reason that Upadhyaya Santaraksita recommended to the Emperor Tri-song Detsan that the enlightened Saint, Lord Padmasambhava, should be invited to the Tibetan Court. As soon as Tri-song Detsan heard the name of Lord Padmasambhava, his heart was seized with an unquenchable desire to meet the divine Guru. Therefore the minister Salnang was sent to Nepal to extend the imperial invitation.

In the spring of 786,33 by the Tibetan reckoning a Fire Tiger year, the Precious Lord, or ” Guru Rinpoche” as he is most commonly known in Tibetan, set forth across the high passes of the Himalaya. On the Tibetan frontier, in Mangyul, he was met by five royal ministers to escort him to the Imperial Palace. In the valley of Tsang he was greeted by a messenger with a white horse. Riding in state to the town of Turdlung, he was welcomed with a grand reception. Then in the Tamarisk Garden near Red Rock, he was royally received by the Emperor.

With Padmasambhava’s presence in the country opposition melted. Fresh enthusiasm for Buddhism on the part of various noble families made it possible for Santaraksita to initiate the plans for founding a major Buddhist establishment in the heart of Tibetan territory. Consequently the Lord Padmasambhava, through the power of his blessings, exorcised the negative, demonic numina of the land and consecrated the site upon which Samye Monastery, Tibet’s first sizeable Buddhist academy, was to be built. In the year 787 A.D. (Fire Hare year) construction began.

The second Buddha then went back to Nepal. Construction of Samye continued for the next four years. Samye Monastery was completed in 791 A.D., the year of the Iron Sheep. After the completion of Samye, Langdro Nangzer, Nyer Tagtsen Dongzi and Senggo Lha-lung-zi were sent to Vrikramasila University in India. They brought back with them twelve monks of the Sarvastivada Order. Then the first candidates for monastic life were selected. First, under the supervision of Santaraksita acting as Upadhyaya, Danasila as Acarya, Jinamitra as father-confessor, and the ten other Bhikkhus gathered at Samye, the noble minister Ba Trizi renounced the world and was ordained as a monk. He received the name Ba Ratnaraksita. Then Ba Salnang, Pagor Vairocana, Gyalwa Choyang, Ma Rinchen-chok, Kawa Peltsek, and La-sum Gyalwa Chanchub were also ordained. The ordination ceremony occurred in the first fortnight of the month of Spring in the Iron Sheep year of 791 A.D. Collectively this first group of Tibetan monks were known as the “Seven Probationers” because they were a test to see if Tibetans were suitable for the monastic life. When after a number of years they proved that they had adapted well to monastic conditions, then the Emperor gave his permission for Tibetans in general to apply for ordination.

This marks the founding of the Nyingma School in Tibet. There are four main schools of Tibetan Buddhism: the Nyingmapa, or followers of the Venerable Ancients; the Kargyupa, or followers of the Oral Transmission; the Sakyapa, or followers from the Sakya-region; and the Gelugpa, or followers of the school of Virtue. The Nyingmapa were the first to be founded and they are known as themother school. The other three schools, collectively called the New Schools(sarmapa) and known as the sons, were founded later, starting in the 11th century. All four main schools and their secondary branches, adhere to the Sarvastivada Order of Buddhism.

The school becomes the vehicle which carries, like a vessel, the inspiration of the Bodhisattvas from age to age. As Dilgo Khyentse Rinpoche used to say, the Nyingma school is not an institution with membership cards and dues paying members, nor does it has a central leader or government. The Nyingma are a collection of sacred lineages, heavenly teachings, and divine revelations, transmitted by spiritual Masters who are sovereign in their own right. These are monks, nuns, yogis, yoginis, and both male and female Lamas, who compose the school. All, in their own way, are servants of holy Dharma.

A school like this is outer, inner and secret (Tib: Chi- Nang-Sang). The outer, exoteric aspect of the school is the visible part, including the historical entity founded by Khenpo Santaraksita, Danasila, Jinamitra, etc., and the first Tibetan probationers. The inner, esoteric aspect consists of the transmission of the sixtantra-yana lineages, the priceless teachings of human transforma­tion, and thecorpus of the Dzogchen teachings, along with the inner experience of the seekers who are practicing those teachings. On the inner level, there is a definite connection with something transcendental. The secret level of the school cannot be conceived of by ordinary individuals. In this sense it is ” self-secret” . That which is self-secret has, in part, to do with the school’s influence on the destiny of all humanity.

10. Promulgating the Mahayoga Tantra

It was not until seven years after his first visit that our Lotus Master came once again to the auspicious realm of Tibet. By that time not only had Samye Monastery been erected and the Seven Probationers installed in its precincts, but the contemplative hermitage center of Chimpu had been founded.

From the first moment of laying eyes once again on the precious Lord, Tri-song Detsan was fired with faith and devotion. The Emperor begged for tantric teach­ings. Consequently, in the new Retreat Center of Chimphu, Lord Padmasambhava conferred the sacred Empowerments of the sadhanas of the Eight Mandalas of Mahayoga Tantra upon his chief Disciples.

It is customary for the disciple to offer a mandala of the whole material world to his or her guru in ex­change for instruction. Such a mandala is a symbolic renunciation of the worldly condition. Tri-song Detsan went to extreme lengths in making his mandala offering. He actually gifted his entire empire into the guru’s hands. Seating Lord Padmasambhava on a jewel-encrusted throne, he offered the four districts of Central Tibet along with Tsang as the center of the mandala; eastern Kham province and his territories in China and Jang as the eastern realm; Jar, Kongpo and Bhutan as the southern realm; the kingdoms of Hor, Central Asia and Changthang as the northern realm; Kailash, Zang-zung, Baltistan and Hunza as the western realm. He arranged pieces of gold and silver to represent the sun, moon and stars, and as an offering of sensual delight he bestowed Yeshe Tsogyal, princess of Karchen, one of the ladies of his harem. This was no mere symbolic gesture. The Emperor legally bestowed his possessions in this manner on Padmasambhava.

Lesser spiritual leaders might readily have been enticed by the power, wealth and vast lands placed in his hands. Guru Padmasambhava, however, was un­moved by material desire. He thanked the humble Emperor, but returned the proffered gifts. The princess Yeshe Tsogyal alone he accepted, taking her only on 100 Suvama Sampradaya condition that she freely become his disciple, which she did. With his deep insight and foreknowledge he had seen in her heart the potential to become his successor and spiritual heir. He therefore was glad to retain her in his company when handing back to Tri­song Detsan the empire of Tibet. To the latter he ex­plained that the priceless Dharma was beyond material value, and although the Emperor’s act of renunciation was indeed appropriate, nevertheless spiritual truth could never be bartered for with mere gold or property. Besides, in the holy book, A Guide to the Bodhisattva’s Way of Life, 34 it is written, ” Our great Teacher did not permit the donation of property for the attainment of the spiritual path.”

In similar ways the Lord gradually tamed the Emperor’s heart and made him a disciple worthy to receive the light of understanding. He taught Tri-song Detsan, imbued with the spirit of warfare, to lay down his weapons of fear and embrace the gentle Buddhist law of love and compassion. He taught him how to become a devotee of the spirit of Truth.

Lord Padmasambhava also said to the Emperor,

” Your Imperial Highness should make the lands under your control fruitful. For example, the sandy dunes of Ngamsho should be planted with trees, so as to transform them into pleasant groves. The grassy wilderness of the three regions of Tra-dol should be irrigated. Wild swamp-lands should be cultivated and made into fertile gardens. By projects such as the redistribution of wealth, the redirection of rivers and the building of canals, etc., you will make Tibet more prosperous than even China or Central Asia.”

When the time was right, Lord Padmasambhava bestowed on the imperial disciple the mystical Empow­erment and Oral Transmissions for Mahayoga practice. He gave the blessings of the lineage of Masters and bestowed on Tri-song Detsan an ocean of grace to plant within him the seeds of Enlightenment. Through the power of the Lord’s blessing, the intellect of the Sage-Emperor acquired the wished for treasure of treasures: an unobstructed vision of his own true nature. At that moment Tri-song Detsan perceived a panoramic glimpse of the whole continuum of time and space, with a million galaxies of world-systems displayed like jewels strewn across the cosmic expanse before him. He saw within the multitudes of worlds the bewildering array of living entities: time-bound creatures flickering into birth and death, ever repeating endless cycles of propagation, caught in the struggle of desire. And he realized simultaneously the greater mystery of life; the insubstantial, awesome, timeless nature of Gnosis-the underlying identity of the omniscient state of knowledge inadequately described by mystics as God or Buddhahood or the Diamond Being. Caught for no longer than the blink of an eye within the pulse-beat of the Guru’s heart, the Imperial disciple experienced the silent dance of the cosmos, and marveled at the perfect harmony of the ceaseless cosmic continuum displayed by transcendental timeless awareness. Such was the force of Padmasambhava’s empowerment that, for a split second in eternity, Tri-song Detsan was directly introduced to ultimate Reality.

During the ritual of Empowerment the offering flower of the Emperor fell on themandala of Vajramrita, the Diamond Ambrosia of transcendental attributes. This meant that the most appropriate spiritual practice for the Emperor to undertake would be the sadhana of Vajramrita. Consequently by following that practice Tri-song Detsan rapidly acquired realization and accomplishment.

The Sage-Emperor abdicated the throne in 797 in favour of his son Mu-ne Tsanpo (ruled 798-804) and went into Meditation Retreat, where he practiced meditation until his death in 803 A.D. The treatises which Tri-song Detsan wrote and which still exists in the archives of the Nyingmapa School are known as the Ra Yangdak pai Tsadma and the Bum-tik. In these texts we see the hand not of a sword wielding king, but of a real sage, who through strenuous reli­gious practice and meditation, won through to Enlightenment.

But that is not the end of the story, for Tri-song Detsan has continued to reincarnate down through the centuries, in his beloved land of Tibet. His most recent incarnation was the famous Nyingma Lama known as Dilgo Khyentse Rinpoche. The latter was one of the last of the generation of great lamas who completed their spiritual education in Tibet prior to the Chinese Communist invasion. Having spent twenty-two years of his life in Retreat, he became a principal holder of Longchenpa’s Nying-t’ig lineage. When he had to flee Tibet, he successfully transplanted the complete Sechen tradition to Nepal. He also became a major guru of the Dalai Lama in the Dzogchen tradition. Therefore it can readily be said that Sage-Emperor’s dedication to the protection, patronage and continuation of Lord Padmasambhava’s teachings in Tibet still exists even in the present.

Besides the Emperor of Tibet, Padmasambhava had a great number of other disciples. The predominant members of his following consisted of: the Twenty-five Imperial Disciples; the Eighty Disciples of Yerpa, all of whom attained rainbow-body; the 108 Great Contemplatives of Chu-wo Mountain; the 30 Great Ngakpas(tantric masters) of Yang-dzong, in the Drak Valley; the Twenty-five sainted female Dakinis; the fifty-five Realized Ones of Shel-drak, in the Yarlung Valley; and the seven precious Yoginis.

Having taught her the innermost Heart Point(Nying-t’ig) doctrine of Dzogchen, he empowered Yeshe Tsogyal, the princess of Kharchen, as his spiritual heir. She fully practiced his instruction and attained enlightenment in her lifetime. Then she too accepted disciples and passed on the precious teachings. The succession of Dzogchen Masters that descends from her is known as the Khadro Nying-t’iglineage. In this manner Lord Padmasambhava imparted to future generations his way to Enlightenment.

Padmasambhava founded many academic centers to teach the theory and practice of the Vajrayana. The Emperor and the court acclaimed him the foremost of sages. And following his advice, the Emperor estab­lished in Tibet a twofold division of the religious community, granting equal status to both divisions, viz., the community of ordained monks and nuns, and the community of ordained yogis and yoginis. Thus the great Lord in this manner founded the school of the Nying-ma-pa, or Ancient Ones, a branch of the Sarvastivada Order of Buddhism, in Tibet.

11. Depositing Sacred Treasure Throughout The World

The great Master also, perceiving that the world would increasingly need special teachings in the ages to come, left behind various secret deposits of instruc­tion. At thirteen sacred locations throughout Tibet he manifested, while meditating in the cave of Paro Tagtsang (” Tiger’s Nest” ) of Bhutan, in the fierce energetic aspect known as Dorje Drollo, and together with Princess Yeshe Tsogyal, he deposited in a miraculous manner a great number of occult Treasure-texts (Terma) for future disciples who would be able to understand them.

At the same time he deposited sacred Treasure in other countries of the world too.

He also implanted into the psychic continuum of 108 especially great disciples the mystical keys for the eventual revelation of these hidden Treasure-texts, so that in future reincarnations they would be able to discover and bring them to light. In Tibet those reincarnated adepts who, through the centuries, have in this way been able to reveal Padmasambhava’s hidden teachings, are known as Terton Lamas, or Treasure-finders.

There are many wonders connected with the work of the Tertons. The Lord left behind a collection of written prophesies specifically detailing when, how and where each of the chosen Tertons would reveal their particular treasures. Thus, down through the ages, a select adept has drawn forth from their hiding place in certain rocks, temples, lakes, etc., the ancient yellow scrolls deposited long ago by Padmasambhava and Yeshe Tsogyal.

12. Departure From The World

The Sage-Emperor Tri-song Detsan abdicated in favour of his son Mu-ne Tsan-po35 in the latter part of the year 797 A.D. and went for the remainder of his life into a religious retreat. He died circa 803 A.D.

When in 804 A.D. (Wood Monkey year) it came time for the Lord to depart from the great land of Tibet, he was escorted by the young Emperor Mu-ne Tsan-po, by the powerful nobility, the people, and especially by his favoured disciples, to the Mang-yul Pass. He went, it is said, towards the southwest, to the Sacred Red Moun­tain of Lankapuri, where he took possession of the Padmavabhasa Palace and ruled as a king of righteousness.36 Eventually he entered the pure Field-dimension ofAkanishta where he abides in spirit to this day.

In some of the colourful legends told about him, it is said that on the Mang-yul Pass he climbed onto a celestial Changshe-Ta and flew away like a shooting star, passing out of sight into the depths of the shining Tsky. Some accounts declare that the vehicle which carried him into the heavens was a Ta-chok37 or sacred white horse, other stories state that he rode a sky-faring tiger. When he arrived at Lankapuri he converted the presiding ruler, an ogre named Rosary of Skulls. Others say that he incarnated and took possession of the body of this evil king Kapalamala, so as to convert the country to the gentle ways of true Dharma. Thus he came also to be known as Vajra Kapalamala, which is a name of the Hindu god Siva.

A precedent for ancient tales of an evil king in a land called Lankapuri is to be found in the Ramayana Epic, where the ten headed King Ravana is said to rule on Mt. Malaya in the southern ghats of Malabar. In the Lankavatara-sutra the Buddha is made to convert this King Ravana to the sacred Dharma. There are so many different legends about the precious Master that it would be impossible to repeat them all.

Such is the life story of the founder of Tibetan Bud­dhism, the incomparable Saint Lama (guru Rinpoche) of the Land of Snow. The school of the Nying-ma-pa which he founded exists to this day, along with all their ancient records and sacred teachings.

The Lord is iconographically pictured in the form of Vajradhara (i.e., Vajrasattva), the Uddiyana Diamond-holder, sitting on a broad lotus in the midst of Dhanakosha lake, with the Indian princess Mandarava and the Tibetan princess Yeshe Tsogyal, his two leading disciples, with him. In this image he is painted deep blue to represent his primordial, sky-like nature. In this manner he is shown as the Primordial Buddha. The line of Dzogchen masters is pictured above his head.

In Tibetan art he is also shown as a group of eight, representing eight major events in his life. These eight Tibetan iconographical forms, with their usual paraphrases, are:

  1. Pema Gyalpo (Padmaraja) of Uddiyana, the Lotus Prince, king of the Tripitaka, or the Three Collections of Scripture. He is shown looking like a young crowned prince or king.
  2. Lo-den Chokse (Sthiramati) of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown in princely clothes, beating a hand-drum and holding a skull-bowl.
  3. Sakya-seng-ge (Bhikshu Sakyasimha) of Bodh Gaya, Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is shown as a fully ordained Buddhist monk.
  4. Nyima O-zer (Suryabhasa) of Cina, the Sunray Yogi, who illuminates the darkness of the mind through the insight of Dzogchen. He is shown like a naked yogi dressed in only a loin-cloth, holding a trident and pointing towards the sun.
  5. Seng-ge Dra-dok (Vadisimha) of Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown in a very fierce form, dark blue and imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt sceptre in one hand and a scorpion in the other.
  6. Pema Jung-ne (Padmasambhava) of Zahor, the Lotus-born, giver of happiness to all sentient beings. He is shown dressed like a Buddhist monk, with a Pandit’s hat, and holding a skull bowl.
  7. Pemakara of Tibet, Lotus-creator, the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus, dressed in the three robes of a monk, under which he wears a blue shirt, pants and heavy Tibetan boots, as protection against the cold. He holds the diamond-sceptre of compassionate love in his right hand and the yogi’s skull-bowl of clear wisdom in his left. He has the trident-staff (khatvanga) of a wandering Yogi, and wears on his head a Nepalese cloth crown, stylistically designed to remind one of the shape of a lotus flower. Thus he is represented as he must have ap­peared in Tibet.
  8. Dorje Dro-lo of Bhutan, the fierce manifestation of Vajrakilaya (wrathful Vajrasattva) known as “Diamond Guts”, the comforter of all, the Paracletos,imprinting the elements with Wisdom-Treasure.

Many other names and attributes are also given to him. He is truly the archetypal Sage and Saint, and the mystical Prince of the kings of this earth. For the Dzogchenadept he is the supreme example of the perfect, accomplished yogi-master. For Tibetan Buddhism as a whole he is the living embodiment of compassionate Buddhahood.


1 Padmasambhava, meaning “Born of the Lotus”, is Pe-ma lung-ne in Tibetan. Many titles and names have been applied to him. He is called Guru Padma, or the Lotus Guru, and is even more popularly known as Guru Rinpoche, or Saint Lama, the precious holy Supreme One. Like Nagarjuna before him, he has been acknowledged a “second Buddha” after Sakyamuni. He has also been called Arunagiri Babaji, the holy mystic of Red Mountain, the eternal youth (Kumara),and the Mahavatar or Great Incarnation of the world. ” As an objective man,” wrote H. P Blavatsky in The Secret Doctrine, vol. I, p.208, ” he is the mysterious (to the profane) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world… He is the” Initiator” , called the Great Sacrifice. For, sitting at the threshold of Light, he looks into it from within the circle of Darkness, which he will not cross; nor will he quit his post till the last day of this life cycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know—aye, neither on this Earth, nor in its heaven? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the Great Sacrifice… It is under the direct, silent guidance of this MAHA-(great)-GuRu that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity.”

2 vide C. I. Beckwith, The Tibetan Empire in Central Asia, Princeton, NJ 1987.

3 ” Ta-mo-yin-t’o-ho-szu” represents the Chinese orthogra­phy of an Indo-European name. What the Sanskrit version of this name would have been is anyone’s guess. Tucci says: ” Perhaps the first four characters may transcribe a Prakrit Dhammenda (Dharmendra); as to ho-szu one may suppose, hasa, joy, smile. But a name Dharmendrahasa is hardly possible.”

4  Tsepon Shakabpa, Tibet, A Political History, NY 1984.

5 Beckwith, The Tibetan Empire in Central Asia, Princeton 1987. The legality of Songtsen Gampo’s claim over Zang­zung, if there can be said to have been anything legal in the slaughter of the king and the rape of the country, may have rested in the matriarchal rights  of Se-mar-kar (Songtsen Gampo’s sister), who upon marriage would have become the Matriarch and hence the chief ruler of the land.

6 The Gyalrab Selwai Melong, or ” Crystal Mirror of Royalty” , states that Songtsen Gampo was 16 on his marriage with the Nepalese princess, who was then 18, and three years later he built his P’o-dang Mar-po, or ” Red Palace” , on the Red Mountain of Lhasa. Since he was born in 617, this would mean that he was married in 633 A.D. and moved his capital from the Yarlung valley to the mount of Lhasa in 636 A.D. However, the Chinese records, which most scholars take to be more accurate, place the marriage in 639, three years after the building of the new Palace.

7 Amsuvarman, whose name means ” Shining Armor,” is mentioned by Hiuen Tsiang as reigning about 637 A.D. In several inscriptions ranging from 635 to 640 it appears that he was of the Thakuri dynasty and a feudatory of the power­ful Buddhist king Harshavardhana of Kanauj. After the death of the latter he apparently became independent. He died in 639-640 A.D. and after his death the Tibetans succeeded in installing King Narendra-deva as his successor.

8 Tsepon Shakabpa, Tibet, A Political History, NY 1984.

9 L. A. Waddell, Tibetan Buddhism, NY 1972 ed.

10 Ibid. Waddell, for all his anti-Tibetan prejudices, is nevertheless correct in stating that Songtsen Gampo ” was not the saintly person the grateful Lamas picture, for he is seen from reliable Chinese history to have been engaged all his life in bloody wars, and more at home in the battlefield than the temple.”

11 Mahavairocanabhisambodhi-vikurvati-adhisthana-vaipulya­sutra. See Minoru Kiyota, Shingon Buddhism, (BBI),1978, for a scholarly analysis of this Yoga-tantra tradition.

12 After leaving Uddiyana, Subhakarasimha made his way north over the Hindu Kush into Central Asia. He suffered sickness and attacks by bandits, but survived the difficult journey, arriving in Chang-an, the imperial capital of China, in 716 A.D.

13 Skt: Cinta-mani. This is represented in art as a bluish colored stone as large as a crystal ball.Mani literally means “stone”, in contrast to the word “jewel” (ratna). The term Cinta means “thought”. The Cintamani is literally the “thought-stone” or the stone which magnifies one’s thoughts, i.e., fulfils one’s wishes.

14 Wolfram von Eschenbach, an early thirteenth century Bavarian knight, is one of the earliest composers of a European Grail story. In his long and colourful poem, Parzival, Wolfram von Eschenbach described the Grail as a ” stone of the purest kind” called lapsit exillis. ” By the power of that stone,” he said, ” the phoenix burns to ashes, but the ashes give him life again. Thus does the phoenix molt and change its plumage, which after is bright and shining… There never was a human so ill but that, if he one day sees that stone, he cannot die within the week that follows. And in youth he shall not fade… This stone is also known as the Grail.”

15 Evans-Wentz’s text, An Epitome of the Life and Teachings of  Tibet’s Great Guru Padmasambhava, isa translation of U. rgyan. u. u. pa. dma.’byunggnas. gyi. rnam. thar gyas.pa. gser gyi. phreng. ba. thar. lam. gsal. byed. bzhug. so., but his production is now very much dated. Evans-Wentz was not familiar with Tibetan and employed Lama Karma Sumdhon Pal, Lobzang Mingyur Dorje, and Kazi Dawa-Samdup, none of whom were skilled in English, to produce a translation which he then edited. Nevertheless Evans-Wentz deserves special credit for his heroic efforts to introduce Tibetan texts to the Western world.

16 In the Grail legends the hero Parceval/Purcell becomes the adopted heir of the Grail Kingdom simultaneous with the healing of King Anfortas’ mysterious thigh wound. The land too becomes fruitful. There is an actual instance in medieval history where this ‘Grail Legend’ merged with an historical event: namely when Eustache I (b. 1009) was adopted by Ernicule, Count of Boulogne. Eustache 1, a model for the Parceval character, was the grandfather of Baudoin, the first King of Jerusalem of the Crusading period.

17 The Nyingma school possesses two kinds of tantric scrip­ture: the Kah-ma, or “Sacred Word” that has been handed down since very ancient times, and the Ter-ma, or “Sacred Treasure”, which in different periods has been discovered or revealed by various saintly treasure finders (Terton). Ter-ma can include both those texts which from time to time are discovered hidden away in old temple crypts, etc., and what are known as books of Revelation.

18 Skt: Buddha Amitabha, the Boundless Luminosity of Absolute-being (buddha). Lord Padmasambhava has been called the divine incarnation or Tulku of Amitabha. Scholars have suggested that Amitabha here corresponds with the Persian “Ahura Mazda”. He is also thought of as an aspect of Avalokitesvara, the Buddhist archetype of love and compas­sion, especially as the latter, likewise, is called ” the son of the Buddha” , or son of the Infinite Light (Amitabha).

19 John 16:5-14

20 Tib: Pema Gyalpo.

21 Simhapura was a kingdom south of Uddiyana in what today is called the Salt Range. Hiuen Tsiang refers to it as Sang-ho-pu-lo and locates its capital where today stands Khetas. The temples, shrines, fort and bathhouses of Khetas, once sacred to Avalokitesvara and later to the Hindu god Siva, are now deserted. Marriage contracts or engagements were made between the parents of the prospective couple in India at very early ages. Padmasambhava was probably twelve years of age when such a contract was formed. The children are officially married by Indian custom from that point on, but they do not begin living as a married couple until much later. The term “engagement” therefore, in this context, is more suitable than saying “marriage”.

22 Evans-Wentz, The Tibetan Book of the Great Liberation, Oxford 1954. If Padmasambhava was born in 732 A.D., then he would have been 13 years old when Uddiyana was overrun by the Kingdom of Kapisa. This is confirmed also in another manner: Tsele Natsok Rangdrol says that, ” Padmasambhava stayed five years in the royal palace of Uddiyana.” He was adopted at eight and he stayed five years, means that he was thirteen when he went into exile.

23 Tib: Lo-den Chokse. If Padmasambhava was born in 732 A.D., then the years spent in Kashmir would have been roughly from the age of 13 to 20. The latter age of 20 is assumed only on the basis that the next event in his life mentioned in the various accounts is his ordination at Bodh Gaya. The full ordination of a Bhikkshu, or Buddhist monk, such as was received by Padmasambhava, is not given until the person has attained maturity. He must therefore have been at least 20 years of age.

24 In Dudjom Rinpoche’s The Nyingma School of Tibetan Buddhism it is stated that he was born in the royal house of Western India. Tibetan historians declare that Prabhahasti and Sakyaprabha were one and the same person. They state that when the great Vinaya teacher Sakyaprabha, born in Western India, went from Kashmir to Bodh Gaya, he became a tantric practitioner and henceforth was known as Prabhahasti. This view is not feasible for a number of rea­sons. Sakyaprabha lived during the reign of King Gopala. Born in Western India, he became a famous Vinaya teacher in Kashmir. His preceptor was Punyakirti and his three chief students were called Sakyamitra, Sakyaprabha II, and Sakyasimha. Prabhahasti was born in Zahor, his preceptor was called Santiprabha, and his chief student was Sakyasimha (i.e., later known as Padmasambhava).

25 Tib: Sakya-sengge (sa.kya.seng.ge).

26 This is the same cremation where a generation earlier Sri Pramodavajra had first spread the Dzogchen teachings.

27 That Humkara was the chief influence on Padmasambhava during this period is based not on what is said in the biographies, but in the fact that Padmasambhava’s chief spiritual practice, following his stay in Sitavana, consisted of the Sri Samyak Heruka sadhana. Afterwards he augmented this sadhana with the Vajrakilaya practices that he received from Prabhahasti. It should be noted that Prabhahasti was himself a disciple of Humkara. 202 Suvarna Sampradaya.

28 Mahamudra, Great Seal, the profound realization of self and all phenomena as the Divine.

29 Evans-Wentz, The Tibetan Book of the Great Liberation, Oxford 1954. A better translation of this passage, but not substantially different, may be found in The Life and Liberation of Padmasambhava, vol. 1, page 222, as published by Dharma Publishing, Berkeley, CA., 1978.

30 Princess Sakyadevi was the daughter of King Sukhadhara of Nepal.

31 Tib: Panchen. The name Vadisimha is in Tibetan Sengge Dra-drok (seng.ge.sgra.sgrogs). Since he was known as Bhikshu Sakyasimha, this is nova significant change in name. It might be debatable whether he was addressed as a Mahopadhyaya (Tib: Khanchen) or a Mahapandita (Tib: Panchen), but there are some reasons why the latter would seem to have been the proper title.

32  Tib: Lama Pema-jungne (bla.ma.pa.dma.byung.nas).

33 If Padmasambhava was born in the Water Monkey year of 732 as the sacred texts state, then he would have been 54 years of age when he made the difficult journey into the Land of Snow.

34 Bodhisattvacaryavatara, by the Mahasanghika saint Bhikshu Santideva. The line is quoted by Gerasimova, Obnovlencheskoye Dvizhentye Buryatskogo Lamaistskogo Dukhovenstva, Ulan Ude, 1983, p. 66.

35 Mu-ne brTsan-po, 798-804 A.D.

36 Prof. Tucci, Preliminary Report on an Archaeological Survey o f Swat, states that ” Lankapuri is, as known, Laghman.” Laghman, an independent nation prior to Hiuen Tsiang’s time, had certainly become a tributary province of Kapisa by 629 A.D. Since Kabul was not overrun – and then only temporarily – by the Moslem invasion until as late as 870 A.D., Laghman’s status would still have been that of a Buddhist province of Kapisa (Shambhala) in 804 A.D. The Sanskrit name of the country was Lampaka and Hiuen Tsiang lists it as Lan-po. The sacred mountain in question would be that of Sri Aruna Parvata, Aruna ” the Red” , now thought by some to be the Chehel Dukhtaran peak. Eminently logical as Prof. Tucci’s argument may sound, Laghman was not Padmasambhava’s ” Lankapuri.” Sometime around 950 A.D., a certain King Indrabhuti of Uddiyana married his sister, Laksminkara, to the ” Hindu king of Lankapuri.” This latter, a kingdom south of Uddiyana (and definitely not Laghman), we can identify with Hiuen Tsiang’s Simhapura in the Salt Range, for just as Ceylon is known as Sri Lanka today, and anciently Lankapuri, so also has it been known as Simhapuri; the names are interchangeable. The actual site of the ancient Padmavabhasa Citadel in the Salt Range is still open to question: it could be near Malot, not far from Ketas (the ancient capital of Simhapura), where now stands the red sandstone remains of some eighth century Kashmiri style temples; or it could have been at Mount Sukesar (4,992 ft), the highest peak in the Range. The latter may be the Arunachala, the ” Red Mountain” of Padmasambhava’s biography. Near Mount Sukesar, at Amb, are the signs of a ruined Hindu town with fortified walls and temples that go back to the eighth century. Jean Fairly, The Lion River, who visited the Salt Range in the 1970s, talks of ” the bald redness of the mountains” rising from the barren yellow desert of the plains. Another but less likely location for the Guru’s final residence would be the old fort at Nandana, later occupied by the Hindushahi rulers when they fled from their capital at Wahind after their defeat in 1001 A.D. by Mahmud of Ghazni.

37 The Best of Horses, is closely related to Pegasus, or the Wind Horse, which carries on its back the Cintamani jewel. The Messiah rides just this horse: ” I saw heaven open and behold, there was a white horse, and the one there on was called Faith and Truth… His eyes are a flame of fire, and many diadems crown his head, and he has a name written which no one knows except himself. He was clothed in garments red as blood and has been called the Logos of God. And the armies of heaven follow him on white horses…”

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Vaisravana Sutra (毘沙門天王經)



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


Perfect features


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.


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)


Avalokitesvara Trilokavijaya Vidyadhara Sutra



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’:


The top mantra:


The eye mantra:


The heart mantra:


The armour mantra:


The sword mantra:


The fence mantra:


The arrow mantra:


The net mantra:


The wall mantra:


The upmost heart mantra:


The alert heart mantra:


The heart happening mantra:


The wheel mantra:


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:


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’:


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


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:


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:


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


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


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’:


Also mentioning the Avalokitesvara mala mantra:


Also mention the Avalokitesvara staff mantra:


Also speak the Avalokitesvara bathtub mantra:


Also speak Hayagriva Avalokitesvara Bodhisattva mantra:


Also speak the ‘white shirt’ Avalokitesvara Bodhisattva mantra:


Also speak the ‘wisdom name’ Avalokitesvara Bodhisattva mantra:


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:


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


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:


Also the Vajra Phurpa mantra:


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

Now recite the mantra for making holy assembly happy:


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:


Mantra for inviting:


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

Mantra for pasting incense:


Mantra for offering flowers:


Mantra for burning incense:


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


Mantra for offering lights:


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:


Secondly recite the ‘praise sea clouds mantra’:


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:


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:


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:


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:


(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:


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:


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:


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).


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:


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


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


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


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


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


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


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


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


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


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


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


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


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:


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:


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:


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:


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:


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:


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:


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:


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:



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:


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:


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


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.


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:


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.



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




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:


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.

The Avalokitesvara Cintamani Dharani Sadhana (如意摩尼轮陀罗)


The Avalokitesvara Cintamani Dharani Sadhana

大正藏第 20 册 No. 1084 观世音菩萨如意摩尼轮陀罗尼念诵法

No. 1084

The main mantra:


Maha-karunikaya.tadyatha.om.cakra-varti.cinta-mani.maha-padme.ruru.tistha. jvala.akarsaya.hum.phat.svaha.

If there are any disciples who chew some willow shoots and then recite the above mantra for 10,000 times will see the manifestation of Cintamani Avalokitesvara and have their wishes granted.

There are no restrictions as to whoever wanted to recite this mantra: whether if they are monks, common folks, drink alcohol, consume meat or married. Anyone who recites this mantra will attain accomplishment. There is no need to perform ritual, select auspicious date, no need to fast and no need to change clothing. Just recite direct and accomplishment shall be achieved. This is recorded widely in sutras:

The main mudra:

First, clasp both palms and two middle finger tips touching each other. Both of the middle fingers should be slightly bent. Both of the thumbs erected and they are placed above the heart. Now recite the above main mantra 7 times and release the mudra on top of the head. If summonses need to be done, then move both of the thumbs to and fro. Due to the power of mantra and mudra, our self is just as if the powerful Yidam. No demons can take advantage.

And then recites the heart mantra:


Then the heart follow mantra:


Secondly, the right hand is placed on top of the left hand with palm facing upwards. Now, use the right small finger to hook onto the left thumb. And use the right thumb to hook onto the left small finger. Recite the mantra:

Om. Arya-vakokitesvaraya-bodhisatvaya.Mahasatvaya.Mahakarunikaya. Tadyatha. Om.Cinkali.cinkali.mahacinkali.cinkalitali.cinkalitara.syaha.

Recite the above mantra with mudra 3 times and release the mudra ontop of the head.

The Hayagriva Avalokitesvara setting boundary protection mantra mudar (there are 3 uses):

First, clasp both hands with middle fingers, ring fingers and small fingers crisscrossing and rest on the back of hands; both of the index fingers erect but the finger tips slightly bent and living a gap of about 12mm between index finger tips. Move the index finger tips to and fro. Both of the thumbs erect and attached to each other.

Recite mantra:


The Maha Dharmakaya Hayagriva Mudra:

Both the wrists crossed with index fingers, middle fingers and ring fingers crossing and hooking with each other. While the small fingers lean on each other erect. Both thumbs bent towards the palm. Move both of the palms to and fro repeatedly:

The mantra:


The mudra of Dharmakaya Hayagriva:

Crossing both writs with all four fingers crisscrossing each other, with both thumbs leaning on each other’s back. Band the tips of thumbs and move the thumb to and fro:

Recite the below mantra:


Following, do the set up the protective boundary using Hayagriva Avalokitesvara mudra:

Both hands clasped with thumbs and ring fingers band towards the center of both palms with ring fingers touch on each other’s back. Both of the thumbs should be slightly bent but not touching each other. Now recite the mantra:


Recite 3 times and turn the mudra 3 times. All demonic forces will disperse. Turn the mudra clockwise 3 times and a strong boundary will form.

The above protection method also uses the Bikaloti mudra to perform boundary protection.


Avalokitesvara Bodhisattva Bikakoti Earth Protection Method

Crossing both wrists and with middle, ring and fingers crossing each others in a reverse manner; with right hand on top of left. Both of the thumbs lean straight on back to back. Both of the index fingers slightly bent back to back. Point both of the thumbs towards the ground and recite:


People of all abilities may practise this sadhana.

All the wise people who recite this mantra will have great peace. All endeavors will have accomplishments; they will be rich and abundance. Buddha of three times preached this mantra when they are still human. One should not tell this mantra simply or the miracles will vanish. Only a master can possess it.

If this mantra is told lightly, one will cast down to the lower three realms. All those who recite this mantra in an unholy place will end up as above mentioned. If one recites this mantra when hugged by a woman, great accomplishment entails. But one must think of and seek refuge to Cintamani Avalokitesvara.

Man or woman who recites this mantra should recite this mantra after midnight and morning before breakfast. It doesn’t matter how many times; 1000 or 108 times depending on one’s ability. But please don’t simply add or subtract the numbers. Whoever recited this mantra for 30,000 times, he will be able to see all of the Buddha and Bodhisattvas. This mantra is the supreme mantra of all. Mere one recitation can harness many merits.

Moreover, if one recites this mantra everyday then the merit cannot be thought of. If the mantra is recited 100,000 times, all the worldly and not worldly accomplishments shall be accomplished. If one recites this mantra 1,000 times, then his body will entered into Buddha realms. He will meet all Buddha and accomplish enlightenment. Anyone who wanted to recite this mantra should draw the image. Do not add gum to the coloring material. Instead, use kundura juice as the gum. The one who want to draw the image must first go through the 8 percepts.

The image of the bodhisattva should be in a thoughtful expression, with 6 arms. His top left hand holds a golden wheel, center holds a lotus and the lower left hand pressed onto a mountain. His top right hand as if pondering, center right hand holds a cintamani, the lower right hand holds prayer beads. A 32 petals lotus is under his right foot. A Buddha is on top of his head with perfect features and riding on full moon. The bodhisattva is emitting bright light as if moonlight. One should also draw the image of ferocious Hayagriva on the right with fierce flames and perfect features. His upper fangs are protruding out and hanging down. The size of the image is according to your convenience.

The practice of all deities depended on two realms which incidentally none other than the practitioner’s heart. Having said so, This Cintamani Avalokitesvara method is the 5 places accomplishments of Vairocana in Vajradhantu and hence my body of lotus born. This is because the Cintamani rituals as compiled by Vajrabodhi belongs to Vajradhatu.

A practitioner can face west etc. performing minor rituals even though he is already following the Vajradhatu methods. As such other methods such as Samadhi methods can also be performed. Or he can also perform the Garbhakosa-dhatu rituals. Having said so, solo practitioners are following the 5 repents of Vajradhantu song and prostration and the 18 methods of training. The 18 training methods are wonderful accomplishment rituals. The one who don’t understand this secret will scorn at it.

These 18 methods were compiled by Amorghavajra (不空三藏) (you can keep it as a secret). Before performing the mudra of Ishta-devata (yidam), one should first perform the mudra of Vairocana and recite the 5 word mantra. Secondly, perform the mudra of Ishta-devata. As such, first one must enter the castle of Vairocana-dhatu. One should swear great compassion oaths. Once one has finished a ritual then one should think that the Ishta-devata perform one’s desires. This is a great secret of an oral transmission. During homa, we should recite the below heart mantra:

Om. Namo.cintamain.jvala.hum.cankamara (this is cintamani).

We can also invite all Buddha, bodhisattvas and vajras to perform pacification rituals or any other rituals. But this method (cintamani) requires a practitioner to face west. This is the method followed by previous masters.

Mañjuśrīmūlakalpa Sūtra (曼殊室利焰曼德迦万爱秘术如意法)




 source: http://seatranslate.blogspot.sg/

Mañjuśrīmūlakalpa Sūtra

At that time Siddharta Gautama Buddha stayed in the Suddhavasa Heaven, he was meditated in lotus position and as he glanced over the holy assembly, he said: All you sons of heaven, you must listen carefully to subtle actions of the Lad Manjusri. (You must know) What is meant by the said supreme mantra for protection and curing sicknesses in performing ceremonial rituals. The Buddha (of all times) praise (this mantra) as the ‘great king of all mantras’. If any kind male and kind female disciples care to recite this single mantra, it is deemed that (the merits) of this mantra equal that of all other mantras. (The power) of this mantra cannot be violated. This said mantra can even summon the Great Lad Manjusri Bodhisattva himself, (and) compel him to perform many other deeds. Moreover, all other Bodhisattvas also recite mantras of this world and beyond in the hope to remove all obstacles. It has hidden fierce forces and great powers, the most effective of all (mantras). This is the ‘single word’ mantra amongst all mantras. The single word in this mantra bestow success to all endeavors and see to the satisfactorily completion of all good deeds. All you heavenly dwellers should listen to this supreme, incredible and yet powerful mantra. Siddharta Gautama Buddha begun to speak the mantra:

“Om Tara Siddham.”

All you heavenly assembly, this one word mantra is the supreme secret of all. No sentient beings dare to go against (this mantra). All ghosts and gods will not dare to get close, all Buddha ensure things become auspicious. Amongst all mantras, this mantra can do what it wants. It is the vijaya (ever winning) of all worlds. Those who ask for wealth shall be granted with freedom of great wealth. (It also) turns the hatred to charity, all feelings to compassion, all defiance to obedient. In summary speaking:

All work shall be accomplished. Even though one does not enter into an altar and recite this mantra directly, once his hands touched others, they will become obliged to follow his will. If he recites this mantra at his clothing, then other people will be fond of him. If this person suffers from toothache, then he can chant the mantra onto a piece of tooth wood (danta-kasta) and rub the wood against the sore tooth; the pain will subside. If he suffers from eye disease, then he should grind some rock salt (saindhava) into powder. Recite the mantra 7 times onto the salt powder and apply this salt into the eye and the pain will go away.

If a person is suffering from ear illness, then he can collect some elephant and horse dunk together with some land fungus, rock salts and mix them in borage oil. After that recite the mantra 7 times and grind them into fine form. This mixture is then heated and finally this potion is poured into the sick ear. The pain will be elevated. If a woman is in labor, and the baby cannot be swiftly delivered and consequently pain in the stomach; then take ‘Adhatoda (atarusa) roots’ or ‘ox knee roots’ and distilled water. Mash them and recite the mantra 7 times. After that, apply the mashed herbs under the woman’s belly button. By doing so, the woman will give birth in ease.

If someone is hit by an arrow and the arrow head is inside his body and cannot be removed safely, then get some old ghee, recite the mantra 108 times and let the person drink the ghee, then the arrow head can be removed easily.

If anyone consume overnight food and hence suffers from indigestive problems, and that he has severe stomachache, vomit and diarrhea, cholera and afraid of dying; then get some black salt, rock salt or any type of salts, recite the mantra 7 times and grind it into powder and then dissolve the salt in a glass of warm water. Let the patient drink the solution and he shall recover.

If a barren lady having difficulties to conceive and that she would like to give birth to baby boy and baby girl, and then take some Ashwagandha roots, cook it in ghee and then mash it. After that mix some yellow cow milk follow by reciting the mantra 25 times. Now, ask the lady to clean herself and drink the potion. Both of husband and wife must vow to be faithful to each other. In doing so, this lady shall be conceived.

Or there is a woman who is still childless after 3~5 years; or after many years. Or she has been cursed or suffered from black magic. Or due to all sorts of sickness or due to other upsets or victim of poisons, anyone due to above bad reasons and failed to have children. She should take some peacock feather and boil it in ghee for a few times. After that grind the feather into powder, mix with some sucrose at the size of dates. Continue to recite the mantra 27 times and the lady should drink the potion completely. Following this and within 7 days; the lady must prepare a drink made of milk with sucrose. She should recite the mantra 7 times and drink the potion she has prepared. If she does what she is asked, then her body shall be purified, all her sickness shall be cured and she shall be pregnant.

If a lady’s menstruation blood fails to cease, then take a handful of grass or Thatch root and boil them in milk, after reciting the mantra for 108 times and drink the milk. Anyone who suffer from migraine, and then they should take a piece of bird feather, recite the mantra for 7 times. After that, they should slowly sweep the painful area and that should get rid of the migraine forever.

If anyone suffers from malaria, whether it happens in one day, two days, three days, four days, or frequently fever, or temporary fever; then he should cook porridge with milk and ghee. He should recite the mantra for 108 times before consuming the porridge. The malaria shall be cured once the porridge is consumed.

If anyone is suffered from black magic or death curses, he should make a wish that the spell to be returned to the sender. He should recite the mantra 108 times personally, and then all curses will be removed.

If anyone is possessed by Kataputana ghost or any other ghosts, or any child diseases that are caused by non-human behaviors, he should recite the mantra 108 times and then rub the patient’s head. By doing so, all of such diseases shall be cured.

If anyone who is bitten by snakes, scorpions or mad dogs; then quickly blow on the wound followed by reciting the mantra 7 times. By doing so, the wound will heal.

Anyone who suffers from leprosy or being too thin, then he should take a bath to clean him, go to a quite place and constantly recite this mantra. By doing so, his sickness shall be cured.

Anyone who recites this mantra should stay away from bad people, filthy and smelly areas, abstain from drinking wine, eating meat and five types of spices*. If one recites the mantra with confident and concentration, then this mantra should be efficacious.

If one recites this mantra once in a day, then it will protect the person.

If one recites this mantra twice, then it will protect his companion as well.

If one recites this mantra thrice, then it will protect the household.

If one recites this mantra four times, then it will protect a village.

If one recites this mantra five times, thin it will protect a township.

If one recites this mantra 100 times, then it will protect a country.

If one recites this mantra 1000 times, then it will protect the world.

In short, reciting this mantra cures diseases, protects oneself and obtain benefits at anytime. The more times a person recites this mantra, then whatever he does will be according to his wish and things will come true.

At that time, all the heavenly dwellers became joyous and decided to put this mantra into practice after hearing the Buddha preached about this ‘one word king mantra dharani’.  (If there are anyone wishes to be liberated, wish to receive great benefits, and to achieve Buddha nature, then he can follow faithfully what has been described in this mantra treasure.)

*garlic, small onions, shallots (small garlic), leeks, big onions.

Ucchusama Vidyadhara Sutra (烏樞瑟摩明王經)



The Ucchusama Vidyadhara Sutra


First I pay homage to all Buddha and then all bodhisattvas. At that time, in the congregation, uncountable Koti numbers of Vidyadhara surrounding the Buddha. Maheśvara King and Bhuto masters rose up from their seats; prostrated to the Buddha with faces touching the earth. They approached Vajrapani and bow onto the feet of Vajrapani Bodhisattva Mahasattva. They said to the bodhisattva: “Our only hope for you to preach the one with great power, no nonsense and free from obstacles, who commands all with the religious order, who is unsurpassed in bravery and tough. The one beloved by all Vajra and Bodhisattvas, the refuge of all Asaru, Mahabrahmaraja nad Indra, the one feared by Yaksa, Raksa, Vitona, Bhutana, the one that defeats all enemies, the one accomplishes all tasks, the one accomplishes all secret teachings of Mandala.” At the same time, the congregation praised Mahesvara and said, “Sadhu, sadhu to the one who have give rise to kindness. And Sadhu, sadhu, to the great Bhuta master in making the persuasion on our behalf. “

At this time Vajrapani Bodhisattva, after meanderingly throwing his Vajra (金剛杵); came down from his vajra solemn lotus seat. He looked at the congregation and immediately entered the ‘fearful and super wrathful yet with all encompassing vajra Samadhi. After that, unlimited hundred thousand Koti numbers of sentient beings with karmic debts were stunned by seeing his appearance. All were subdued by Ucchusama. All their lives were almost ended, as if burnt by Kalpa fire until their consciousnesses were all blurred. All of them bagged in a united voice, “Please spare our lives without fear!” The Vajrapani Bodhisattva Mahasattva then woke from his Samadhi peacefully; he stood up and told the congregation: “The one great victorious one, the one with great illumination, the great wrathful one it is as you have said. You are the Bhagavan victorious, great wrathful and great illuminator!”

At this time, Bhagavan Vajrapani Bodhisattva Mahasattva, stared at the congregation as if a lion and sing out loud, “What you said is true.” The great Bhuta masters, I will now say the Ucchusama secret mandala method. Anyone who heard this method momentarily shall have the ability to accomplish all Siddhi, he shall be devoid of untimely death, and all inauspicious matters shall not touch his body. Vinayaka shall not have the opportunity to take my advantage, beloved by all sentient beings, he shall be avoided by all his enemies, all his mantras shall come true, all vajra methods shall be freely accomplished, all unholy beings shall be delivered and all auspicious shall be protected.

If one recites this mantra for 10,000 times; it is as if he enters the altar and received full empowerment; it is as if he has met with a good guru and being taught face to face. Secondly, he should place an ucchusama mandala at an appropriate place: in the mountain or in a house, or in the wilderness or in a cemetery, or in a clean room or on the bank of a river, or under a solo tree or even in an abandoned building. He should first seek refuge to the three gems and take the Bodhicitta, compassionate and wisdom vow.

He should set up the mandala according to the ritual of purification of the earth. The measurement should be of 3, 4, 8 or 16 elbow length. If you are doing a subjugation ritual, then make a 3 elbow length triangle mandala. If you are doing a pacification ritual; then make a mandala of 4 or 8 elbow lengths. If you are doing an increasing ritual and doing ritual for a king, then use 16 elbow lengths as measurement. Use the 8th day of a Black Month, or 14th day. One must use secret mantra to empower clean water to sprinkle the earth. He should further make a round rosewood altar to perform homa. On top of the altar should be decorated with Kusha grass (祥草) and spreaded with Cakranila flower (Indigo/赤迦囉尼囉). He should use incense paste and various flower to spread onto the altar. In addition, he must empower Khatara Kila for 108 times and nail them down at the four corners of the altar and that forms earth boundary protection at the center.

After that one must perform the ‘fundamental all encompassing throw mudra’ (根本遍擲印) and recite mantra 7 times. Use rosewood power to paint the earth. He should also use 5 color strings to divide the area and walkway. At the four corners and four doors should use yellow, red, green and black strings to indicate. The image of Buddha should be drawn in the center of the altar. On the left of Buddha should be draw Vajrapani Bodhisattva holding a Vajra. He has many servants holding Vajra Hook in the form of burning snakes and holding Vajras while looking at Vajrapani. Secondly, on the right is the Ucchusama Vidyadhara, he is holding a wand, Yaksas and Asaru. He has Hrit (訶利帝母) together with her beloved son and servants. All of them are shown revering the Ucchusama.

At the Northeast corner should be drawn Mahesvararaja holding a trident together with his concubines. At the East should be the Indra holding a vajra, at the Southeast corner is the Agni (fire god) holding a brutal stick, in the South is the Yamaraja holding a wand, in the Southwest is the Niritti (寧帝) holding a sword, in the West is the Varuna (水天) holding noose, Northwest is the Vayu (風天) holding a banner, in the North corner is the Vaisravana holding Ghana (伽那). On three sides should be drawn vesa the snakes. A three pronged vajra should be drawn on the eastern door as a protection. Use new vase to fill with clean water, precious items and five types of grains. The mouth of the vases should be tied with colorful strings. Put a vase in front of the Buddha.

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Then place a Rosewood Vajra on the mouth of the vase. Red flower or wood from fruit bearing trees should be used to cover the mouth of other vases. A vase should be placed in each of the four corners. Two sets of garments should be placed in front of the Buddha as an offering. All other Vajra family holy assemblies should also be offered with clothing. Each of the holy images should be offered with foods and beverages, incense and flowers. Outside of the altar is the realm of brahma-caryā (noble action, right outside of the altar place homa ash (遺灰)) and the vase should be empowered with 1080 times of mantra before placing there. Invocation of various devatas should be according to the ritual prescribed. First one should lead his disciples to recite the ‘Vajra Samaya Secret Mantra’ (金剛三昧耶密言). This is to enable his disciples open their ears. After that, flowers should be spread onto the devatas that are suitable for each individual and perform empowerment ritual. By entering this altar, it is deemed as entering all Mandala. After doing so, all the Deva-Mara (天魔) and Vinayaka shall bow under the practitioner. When he dies, he shall be reborn into Anukavadi palace (阿拏迦嚩典), the palace of Vaisravanaraja.

I further repeat the description of unsurpassed secret mandala. On the 8th or 14th day of a Black Month, one can praise the land and set up the mandala the size of 4 elbow lengths with 4 doors and decorate with 5 colors. Or use the brick dust to draw the image of Buddha in the center. Secondly, draw the image of Avalokitesvara on the right; further on the right side, draw Hayagriva, the great wrathful Vidyadhara. And on the right of the Buddha draw Vajrapani Bodhisattva, and further to the left draw the great powerful Ucchusama Vidyadhara in wrathful form. In front of the Buddha is the Mamaki, a female bodhisattva in the Vajra-section. A vase should be put in each of the 4 corners and 1 vase in front of the Buddha. All of the vases should be decorated with colored cloths as they are holy vases. Outside on the Northeastern direction, is the Mahesvararaja holding a trident with his concubine. One should also draw a half Vajra or the print of a Vajra. And they should be offered with incense, flower, food and drinks. He should be leading his disciples to perform empowerment according to the ritual together with holy objects and heart mantra for empowerment.

Now the mudra:

The ‘fundamental all encompassing throw’ mudra (根本遍擲印):

First, stand straight and storm one’s left foot. Slightly bend one’s body towards the left. All four right fingers holding the right thumb forming a fist and raise the right arm straight. Make a fist with left hand near one’s heart. Raise the left thumb as if a needle. One should frown and stare attentively. This ‘all encompassing throw’ mudra can remove all fears and obstacles. It will also destroy Asaru doors and all other decisive obstacles.

The wrathful mudra (大忿怒印):

With both palms facing each other and raise both index fingers straight, while the middle, ring and small fingers bend towards the center of the palms and touching each others, they are hold by the thumb onto the fingle nails. This mudra accomplishes all tasks: to tie, to flutter, to summon or to remove etc. It can also distance away and kill, or to whiter and to protect.

The all flame mudra (普焰印)

Hold one’s palms with one’s fingers touching each other pointing downward; this is called the reverse prayer position. Now cross one’s middle and ring fingers between both palms while opening up the small fingers, and both of the thumbs touching the sides of index fingers. This mudra accomplishes all jobs.

The vajar mudra (杵印)

Both hands crossing fingers between palms forming fist, erect but slightly bending both middle fingers. Tug both thumbs inside the fist but holding the sides of ring fingers.

Beating car and hold mudra (打車捧印)

Four right fingers holding right thumb as fist.

Scissor mudra (剪刀印)

Same as the Vajra mudra, but move the middle fingers to and fro as if cutting.

The great wall mudra (大牆院印)

This mudra is same as ‘beating car and hold mudra’ but opening both index fingers.

The top mudra (頂印)

Perform the great wall mudra, but bent the right index finger into the palm.

The head mudra (頭印)

This is same as ‘the great wall mudra’ but bent left index finger into the palm.

The nail mudra (甲印)

Same as ‘great wall mudra’ but bent two index fingers but touching both finger tips. This mudra has great power and can accomplish all tasks.

I further describe the method of drawing holy images. Purchase a square cloth measuring 2 elbow lengths according to an agreeable price. Use cow dung to make a homa altar. Place the cloth vertically in the altar and  offer it with red flowers, food and drinks. Employ a good artist to draw the image of Buddha, who is sitting on a loon throne while performing dharma talk (the left index and thumb making an OK sign with rest of three fingers erect and open up. Same goes with right hand. The left hand is with palm facing up around Buddha’s heart level and the right wrist touching the left small finger with right palm facing out.)

The left of Buddha should be drawn Vajrapani Bodhisattva. He is holding a Vajra on his right hand and left making a gesture of asking dharma (the 5 fingers are slightly bent as if a tortoise is raising its head; leading hand towards the Buddha). Secondly, draw the powerful Ucchusama Vidyadhara in extreme wrathful form with red eyes and his body is green black in color. His body is burning with flames with four arms. His upper right hand is holding a sword, the second lower a noose, while his left is upper holding a ‘beating car wand’, his lower left holding a three pronged vajra. All of the holy objects have burning flames.

In the right of Buddha, the Mamaki mother of Vajra-section is beautiful with long thick hair and green in color. She is right knee on the ground, left knee up (胡跪), she is in a prayer’s position facing the Buddha. On the right side of the Mamaki is the practitioner, he also keel down with right knee on the ground while left knee up holding incense burner with both of his hands as an offering. The cloth (緤) should kept clean always, one should a smooth cloth, avoid using the one with foul smell or leather. The artist must seek refuge to the 3 gems and the 8 precepts every day. He should eat vegetables for a length of time and…

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Great compassion with new clothing (Practitioner you never discard these instructions, it is of most importance to achieve accomplishment, following shall be some drawing instructions show be viewed as such).

Secondly, in front of this holy image, one should recite foundation mantra facing east. One should feed on alms, forbid to talk as if a log. When iñjati (shakes) or until one has continued for 600,000 times. Then he should hike onto a mountain top and build the above mentioned secret mandala. He should hold a sword in making the great altar. He should use Agarwood (沈香), Tulip (欝金華) and white sandalwood (白檀香) as fuel and burn continuously days and nights. He shall accomplish the position of Vidyadhara leader and accomplish all siddhis. He shall have victorious power and his life span can be compared with the sun and moon. When he dies, he shall be reborn in the Anukavadi Palace.

If one puts Orpiment (雌黃) or Ansana (眼藥/eye medicine) or Realgar (雄黃) or staff. As before perform a fire altar and the power is same as the sword. If one begs for food for 1 month without stopping and recites mantra for an unlimited numbers, at the end of 15th day of a White Month, on that same day, cover the drawing with Ashota (阿說他) leaves (Canton area has it). Recite mantra 7 times onto the 3-gold (Gold, Silver, Shakudō/赤銅) various quantity (娜拏/nana) until they flames, then he shall possess a kalpa of life span and victorious power. All of the Asaru, Yaksa, Devata shall be under his service. If the 3-gold nana empowerment is completed within one month and the items flame, then his life equals kalpa and his power equals that of the victorious Vidyadhara.

If one uses a 3-gold three pronged vajra (三金杵) and nana flames up, he shall possess the body of Vajrapani Bodhisattva. If it is a 3-gold chakra (三金輪) in place of vajra, then his body becomes the luminious body of Cakraraja Vidyadhara.

If one fasts for 3 days and put iron hook the length of 8 finger lengths on Indian Azalea (羊躑躅) and Bayan (葛塔/Vata) leaves. He must hold the leaves and iron hook with his right hand and recite mantra until flame is produced. When the iron hook indeed flames, then look into the eyes of iron hook onto the earth. Then he shall accomplish the position of Indra and he shall be able to travel up to the 33 heavens. All devatas and nagas shall be willing to serve him. If he fasts for 1 day, on the 8th or 14th day of a Black Month, use Parushaka (布阿說他/Wild Date) 7 leaves and put in on top of Realgar (雄黃) and empower with mantra. When it flames, rub the Realgar on one’s body and he shall has the accomplishment of Vidyadhara, if it smokes then he shall has the ability to be invisible or if it become warm or hot, then he will have the ability to travel at a distance.

If he recites mantra for 100,000 times, then the all powerful Ucchusama Vidyadhara will appear in front of him. Since his appearance is quite awful so one should not be afraid. Ucchusama will ask the practitioner on his purpose of summoning or the purpose is to let the Bhagavan to accomplish all matters. One should answer that he wants to be a Vidyadhara or to overpower Asaru or to summon Devata according to his wish.

If he install the cloth image onto an auspicious door and recite mantras for 300,000, female Asaru will come to greet him; he can invite 500 persons to follow him. However if these people do bad things in the cave, then their body shall become hard and dry.

Also I shall describe about the method of drawing images. First take fine cloth measuring 2 elbow lengths and draw a colorful image of Ucchusama Vidyadhara. His body is red in wrathful form with fangs protruding as if a dog. He has squint eyes (the eyes of a beaver), and he has yellow hairs rushing upwards as if a flame. He is holding a vajra in his left hand holding nana (娜拏). Regardless if a practitioner eats or not, or if he is clean or otherwise, after reciting mantra for 300,000 times whatever he does shall be accomplished.

If one setup the cloth image facing north on an auspicious door, and the practitioner is facing south; use Chinaberry (苦練) wood as fuel for fire altar. Add in poisonous powder, mustard seed and own blood. Recite mantra for 1080 times and some lady Asaru whose body is as if burnt by fire shall come and present to him medicine for ever living (長生) and medicine for turning into gold (點化藥). If he refuses to accept the medicine, the ladies shall hold his hands and bring him into their palace and become their king. Then he shall not be afraid of Narayan karma (娜羅延業) and he can live for many kalpa years. He shall be a happy noble and his body shall be luminous. He shall have various magical powers and when he dies, he shall be reborn in heaven.

If he sets up the cloth image on an auspicious door and performs homa with Dhava (緤華) seeds for 1080 times and perform the foundation all encompassing throw mudra, then the door shall open and he shall be able to enter without obstacles.

If he sets up the cloth image on a water bank with the presence of naga, and he performs homa for 1080 times with salt, the naga shall come and ready to serve him.

If he fasts for 3 days before hand, put the image and use Goji berry (苟杞) to perform homa with mustard seed and mustard oil for 1080 times, then he shall be able to summon all devatas.

If he uses salt to make the image of satria (悉底哩/knight), cut it to pieces and perform homa with the image three times a day; after 7 days the satria shall come even he is 100 yojanas away.

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If one puts the cloth image in a temple of a devata, use Ashoka (阿說他) wood to perform homa together with Chinaberry (苦練) leaves and mustard seed oil (芥子油). Further recites mantra for 1080 times for 3 times a day. After 7 days, the devata shall materialize in front of the practitioner and shall be willing to serve him. If the person fasts for 3 days before hand, and on the 8th day or 14th day of a Black Month, in front of Maheśvara Shiva Lingam (石陵伽南); if he uses his right hand to cover the Shiva Lingam and recite mantra, in a short while, if he hears a loud noise. Then the three Dharmarakṣa (天王) shall materialize and willing to serve him. If they do not appear, then their bodies shall become dry and wither.

If as above one fasts for 3 days, and on the 8th day or 14th day of a Black Month that he installs the holy image and perform homa with Indian Azalea (羊躑躅) flower for 1080 times. If he further take one Indian Zaalea flower and recite mantra once and then strike onto the knee of a Yaksa lady, then the Yaksa lady shall serve him. If he wishes to have medicine for longevity, eyes, gold, silver etc; she shall be obliged.

If he uses Kataka (佉馱羅) to make a three-pronged-vajra (三股叉) and further fasts for 3 days; during sun or moon eclipses, put the holy image in a cemetery and further worships with incense, flower, food and drinks as offerings. If he holds a trident in his right hand and recite mantra until the trident is inflame, and that he plugs the trident into the earth, a hall built from 7 types of precious stones shall appear in front of the person. Devakanya shall be full of the place and he shall be able to command them to sing, dance or whatever according to his wishes.

If one goes to a cremation grown and choose a corpse without any scars. Wash the corpse beside a river and lay it with face facing upwards and its head should dace east. At noon, ask 4 men each holding a machetes standing at 4 sides. The practitioner should sit on top of the corpse’s heart. Take some Realgar and put them into the mouth of the corpse and empower it with mantra. If the medicine becomes hot, he shall become noble, if smoke then he shall have invisibility; light means he can fly.

If he fast for 3 days, and on the 8th day or 14th day of a Black Month, set up the holy image and prepare sumptuous offerings. Use Ashoka (阿樞迦) wood and Samsuludanjana (盛素嚕但戰曩) medicine (this is a type of medicine with reddish black in color. It is more expensive than gold and produced in India. If one rubs some of the powder into his eyes and look at sun, his eyes shall not be harmed by the sun. This is the test to ascertain that this medicine is authentic). Put the items in front of the holy image for empowerment. If the items become hot, he shall be noble, if smoke he shall become invisible or it is the flame, then he becomes a Vidyadhara with perfect luminous body and that he can life for 7,000 years.

If he fasts for 3 month, and on the 14th day of a Black Month; select a good corpse without any scars from cemetery. Use herbal bath to wash it and later let it lay face up with head facing east. Use incense and flowers as offerings. The practitioner should then be naked undo all hair knots and sit on the corpse right above its heart. Get a clean white skull filled with white mustard seeds. Put the mustard seeds on the corpse’s mouth to empower them. When all mustard seeds become invisible, then the practitioner will become invisible by holding the skull. This is the top success of flying ability and invisibility.

Also, it does not matter if a practitioner is clean or otherwise; or the food he eats is clean or not. First recite the mantra for 300,000 times. And get a piece of cloth (measuring 1 ~ 5 elbow lengths) to draw the image of Ucchusama Vidyadhara. He should be shown with wrathful expression, holding a vajra in his left hand while on his right a nana (娜拏). He looks left and use naga as muktahara (the naga should be in the shape of snake). At the left of Ucchusama should be drawn a cemetery and the practitioner. At the right of Ucchusama should be drawn a mountain. The holy image should be presented red flower, food and drinks as offering. The best time to draw the image is on the 8th day of a Black Month. After the drawing is completed, one should prepare generous offerings and create a big altar. Use Udambara (烏曇波羅) wood as fuel, use red flower bulbs. After 1080 times offering and 3 times a day, he shall receive accomplishment. After that he shall be able to perform all rituals and beloved by human and devata alike.

Method of getting eye medicine (眼藥法): Place Vriddharuka(尾避多迦木)/ vriddha daru (毘梨勒木) with seeds together with Samsuludanjana (盛素嚕但戰曩) in front of the holy image during moon eclipse to empower. If the medicine becomes hot, smokes or flame; the results are same as above. If he further gets the tongue of a dog (犬舌) and wrapped with 3 pieces of gold foils. Empower it during the lunar eclipse if smoke is produced, put it in the mouth and he shall become invisible.

If one put Vaca (嚩極/Sweet Flag) root and recite mantra in order to get the 3 signs of accomplishments: hot means the person shall have super memory, smoke means he shall have the power of invisibility and flame means he shall become Vidyadhara. If he recites mantra for 900,000 times on top of a mountain, he shall be a Vidyadhara.

If he feeds on alms food and refrains from talking and recites mantra for 400,000 times and further fast for 1 day. On the 14th day of a Black Month, create the holy image as above, prepares generous offerings and also perform fire ritual with 1080 number of Benzoin (安悉香) pills. If he performs for 3 times a day, then he becomes a small holder Vidyadhara. If he feeds on alms food and burn Benzoin added with kiṁśuka (紫鑛) juice in the fire and recite mantra for 100,000 times. He shall see Ucchusama in person.

Use Marcubatanrica (麼戶保怛哩迦/Asparagus cochinchinensis) to perform homa for 1080 times, kaṇāda (Hindu sage/迦那) will come.

If he stands in the water at bellybutton level and recite mantra for 100,000 times, all hidden treasures will resurface. He shall be able to open lock and stop karmic energy flow, revive the dead and win over his enemies.

If he use cow dung to set up the holy image during lunar eclipse, and use red bronze to fill red cow ghee and empower it with mantra. The one who consumes the ghee shall have super memory, if it smokes then he shall have long life or it flames, then he shall have the capability to be invisible.

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If one uses Udambara wood as fuel for homa with Mustard Greens (黃芥) seeds, Maasha (麼沙/Chireta, it is known as poison/毒藥 in India) and mix with blood. Perform homa for 1080 times and all hidden treasures shall surface. Perform the ‘fundamental all encompassing throw’ mudra. Also take Kairat wood vajra to subdue in the forward direction. All of the treasures shall come out by themselves.

If one fast on Ganges bank and recite mantra for 300,000 times, the Asaru door will open. If he recites the syllable ‘hum’ towards the mountain, the mountain shall break into pieces. If he stops all rivers from flowing, the sea shall dry up.

If one fast in a cemetery and recite mantra for 400,000 times, Brahmaraja, Raksa and other Devata shall appear in front of him in the form of beautiful people and ready to serve him. If they are a little slow in responding the summonses, then one can recite ‘hum’ and strike the ground with his palm once; they shall be destroyed. One should recite ‘svaha’ (莎嚩賀) to make them alive again. In the temple of Mahesvara, if one fast for 100,000 times, Mahesvara shall show himself and he should offer Mahesvara with incense and flowers as offering and greet him. This person can then request further magical knowledge that will fulfill all his wishes from Mahesvara. If one recites mantra for 100,000 times while fasting, then the consort of Mahesvara shall appear and grant him wishes. If she does not appear, she will die or withered.

If one recites mantra accordingly and he wish the Brahma, Yama, Tusita and Indra and all the heavenly kings to appear and grant him wishes, find a corpse and say ‘hum’ and then step onto the head of the corpse. One must perform the actions at the same instant. The corpse shall give out a yell and sits up. Take a sword and cut its head and the head shall turn into gold. If it does not yell, tell it that: “Shudra (捨覩嚕/servant), so-and-so bring a sila (始羅/big container) to fill.”

If one uses Pasha (補沙/steel wire) iron to make a sword and empowers it during a lunar eclipse until the sword flames; he shall have the body of Mahesvara.

If one uses Pasha Iron to make an axe and empowers it during a lunar eclipse until it flames; he shall be the king of Vaisya (毘舍/Businessmen).

If one uses Pasha Iron to make a knife and empowers it during a lunar eclipse until it flames; he shall become a Vidyadhara King, this shall of be most beneficial especially for long life.

If one uses the soil from an anthill and mole it to shape. He steps on the heart of the manikin. He then sets up an altar and use white mustard, poison (Maasha) and blood and put the three item in his left palm while use his right hand to hold and burn the manikin; after 7 days and that he recites mantra for 1080 times. The king and all nobles shall respect him.

If he feeds on elms food and recite mantra for 400,000 times in front of the holy images with offerings, use Marica (密栗嚩/Black Pepper) as fuel for homa. Also get 10,000 pieces of black pepper seeds for the homa ritual. He shall become a Vidyadhara. All naga shall bow under him.

If he empowers flower or fruits 7 times and give them to others, people shall respect him.

If he fasts for 1 day and set up the holy image on the 8th day of a Black Month. Use Asoka wood as homa, add in 1,800 Black Sesame seeds. The king and ministers shall respect him.

If he fasts for 3 days and use ghee, honey, cheese and white mustard seeds in performing homa 3 times a day for 2,800 times for 7 days. He shall become Vidyadhara King.

If he burns with ghee for 1,800 times, after 3 days the king and nobles shall pay him respects.

If one gets Mishreya (舍多華/迴香/Fennel) and mixes them with cheese, honey and ghee. Offer to fire for 1080 times for 7 days and he shall be given money 100. If he burns rice husks and milk porridge for 1,080 times three times a day for 1 month. Then he shall have 5 types of grains more than he can consume.

If he uses Rosewood power mixes with ghee and pours some into a flower; further perform homa for 108 times three times a day for 7 days; kanada (迦那/Sage) will come.

If one sets up holy images starting from the 1st day of a Black Month, use Arka (遏迦) wood as homa with black sesame seeds, ghee and Kaanchnaar (迦瞻摩/Mountain Ebony) flower. He should recite mantra once and burn one flower for 1080 times. After 7 days, he shall have 8 gold coins.

If he mixes milk and honey and smears the mixture on green lotus leaves and performs homa for 300,000 times with one mantra recitation and throw one leave into the fire. He shall discover hidden treasures.

If he wants to summon someone, he should go to a big cemetery and setup holy images there. Offer the holy images with incense and flower and use Rosewood powder to make a manikin of that person. Use Katakra (佉馱囉/Clearing Nut) wood as fuel. If he is a man, then cut from right foot; if the person is a she, then cut from left foot. One should perform the cutting once, and throw the piece into the fire once until all parts are burnt. If the person is staying outside 100 Yojana away shall come in a month’s time. If he sets up holy images in a big cemetery and use Rosewood for homa, use water mix with some soil of king’s foot prints to form a manikin. Cut from its right foot and burnt the pieces in fire. The kings hall respect him.

If one sets up in cemetery and offer with incense, flower, food and drinks. Throw Vayasa (虞麼娑/Arabian Manna Plant) into the fire for 1080 times and the nobles shall respect him.

If one uses Adityabhakta (阿底目迦多/Sun flower) into fire for 100,000 times and all nobles shall respect this person.

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If one perform homa in a great cemetery with Vriddharuka (尾避多迦) and entering the Maha-matsya (麼訶麼娑/the fish avatar) days and nights. All of the piśāca (毘舍遮), Bhrama, Raksa etc. will respect him. If they refuse to be his servant, they shall fall sick.

If use Shritala (悉馱/Drumstick plant) wood as fuel for homa. Take some new born calf dung mix with Rosewood (紫檀) powder and make some pills. Offer the pills 3 times a day for 1080 times for 27 days and he shall have 1,000 herds of cows. If he use white sandal wood, fir (杉) and lignans (木脂) to perform homa 3 times a day for 1080 times for 21 days; he shall be given 5 villages.

If cut some fir wood and Madhvalu (摩咄囉/Yam variety) to perform homa for 1080 times for 7 days, he shall be given 1,000 gold coins.

If he uses buckwheat noodle and water as offering to holy image and that he sits on Kusha grass (坐吉祥草) and recites mantra for 15 days uninterrupted. He further fasts for 3 days and on the 14th day of a Black Month, he offer white mustard seed oil lamp to the Satya-devata. And he takes some black Agarwood (阿迦嚧) wood and Parasia (鉢囉奢) wood into fire for 1080 times. The Satya-devata image shall move, or its eyes will move or the sound of ‘hum’ shall be heard. If the image moves, then he shall be the Chakraraja Vidyadhara. If he uses good incense and cheese as offerings to fire for 100,000 times, then the 5 grains shall be overflowing.

If he takes red lotus leaves from a river that flows into the sea for 6 months. Secondly fast for 3 days and on the 8th day of a White Month, make offerings to the holy images. Use black sesame oil and good incense; throw sections of Rosewood into fire days and nights. Sri-Mahadevi (大吉祥天) shall appear. Use white sandalwood arghya (閼伽/scented water) as offering. The devi shall ask what is his desire, then he should reply that he wanted to be the Chakraraja Vidyadhara. The devi shall enter into the mouth of the practitioner. He shall have freedom of his wills and he shall have no enemies.

If he uses ghee, honey and cheese together with good flowers and Arka (遏迦) to perform homa for 1080 times; his wife and concubines shall be loyal to him.

If on the 8th day of a Black Month, he mixes ghee with honey with fried rice flower to perform homa for 1080 times, 3 times a day for 7 days; he shall be given a 1,000 men village.

If he offers Mustard Greens (黃芥子) and Tulip (欝金) to holy images, and he use Vata (嚩吒/Bayan Tree) wood as fuel. Perform homa 3 times a day for 1080 times for 7 days and the king and nobles shall respect this person.

If he makes offerings to holy image, use adityabhakta (阿底目迦多/sun flower) as fuel in homa for 100,000 times, the nobles shall respect him.

If he make offerings to the holy image, and use Winterberry (夜合) flower to perform homa for 1080 times, princesses and nobles shall respect him.

If he use various incense and mixes with honey to form a Gana (迦那) shape, cut the figure and perform homa for 7 days with the pieces for 1080 times, the nobles shall respect this person.

If one uses sea salt mixes with mustard oil and perform homa 3 times a day for 1080 times. After 1 month, he shall be respected by the nobles of his own tribe.

If he sits on a calvary and use cemetery woods as fuel together with blood to perform homa during the night, Daki (茶吉) shall appear, use blood in place of perfume water as offering. They will ask the purpose of summoning. He should simply make a big wish and all devata shall respect him.

If he goes into a big cemetery, get a naked corpse on the 14th day of a Black Month and use the corpse meat to perform homa from dusk to mid-night, Raksa shall show their wrathful form and come to abide under his teaching. He shall obtain clothing and 100 gold coins. If he gets some flower garlands from the cemetery and perform homa for 1080 times, Sudra (首陀/Farmer) shall come and respect him.

If he uses wax to make the image of piśāca (毘舍遮), cut and throw it into fire; piśāca will come and shall be willing to serve him. He shall be given garments.

If he uses Asoka (阿樞迦), Caturangi (抄愔愚) oil and performs homa for 1 month and becomes a Vidyadhara.

If he use Mastic Leaves (薰陸香) and burn in Asoka wood fire 3 times a day for 1080 times. After 1 month he shall be given a big village.

If he offers food, drinks and flower to the holy image, and after reciting mantra once, he throws the flower onto the image once. After 1,000,000 times, he shall be the Vidyadhara King.

If he uses Malaka (摩勒迦) flowers, food and beverages as offering; and spread 100,000 flowers the Satya-devata shall come and show him.

If one recites this mantra always, then he shall be devoid of all disasters and hardships.

If he use ghee and black sesame seed oil to perform homa 3 times a day for 1080 times, after 7 days he shall be given a big village.

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If one empowers Katara (佉馱羅) wood kila 108 pieces and bring them into his enemy’s home, then his enemy shall be kind towards him.

If one uses Nagakesara (Iron Wood) for performing homa for 1080 times a day, Gana (sage) shall come.

If one mixes ghee and honey with Apamarga (Ox-knee) to perform homa, after 100,000 times, 7 types of treasures shall surface by themselves in his house.

If one mixes ghee, honey and cheese with Apamarga (阿波末迦) seeds and use Jivaka (屈嚩迦) wood as fuel to perform homa. After 100,000 times offering, the king and nobles shall respect him.

If one goes under Ashoka (阿樞迦) tree during the 1st day of Black Month and then use Yuthike (庾體迦) and flower to perform homa together with ghee, honey and cheese. After 100,000 times offering, he shall get 1,000 gold coins.

If he draws the holy image and make offerings. Use Kiratikta (俱羅吒迦/Chireta) flower and Katara wood to perform homa. After 7 days, the powerful Ucchusama shall present himself and make his wish come true.

If one uses Aruka (阿杜/Peach) flower and perform homa with Katara fire for 1080 offerings, he shall be shown hidden treasures after 7 days.

If one uses Agarsiddhi (阿伽悉地) flower with Chinaberry (苦練) to perform homa for 1080 times; he shall be given 1 gold coin after 7 days.

If one uses Nimalati (內摩勒地) flower with ghee, honey and cheese together with Jambuka (瞻蔔迦/Black Plum) to perform homa. After 1 year and after performing offering for 100,000 times, he shall get 100,000 gold coins.

If one uses soil to mold varas (嚩囉呬/Demi-gods) and Rosewood as offerings; together with overnight mantra recitation. There should be a long sigh and give the practitioner 1000 pounds of gold.

If one stands in a river that flows directly into the sea at waist level and the he burns Arka wood as incense; and that he throws 100,000 pieces of fragrant flower into the water, he shall become a great Vidyadhara King, all human beings and devata shall bow to him.

If he cuts some Asoka branches and dip it into ghee, honey and cheese; perform homa 100,000 times and he shall be a minor Vidyadhara King.

If one mixes sesame oil, ghee, honey and cheese together and perform homa 100,000 times, Ucchusama shall come and meet this person. If he cuts some pine (松) wood and perform homa for 100,000 times, Ucchusama shall come. If he mixes ghee and honey, and then cuts Miliva (蜜栗嚩) roots to perform homa for 100,000 times; he shall be super rich.

If one make offerings to the holy image on the 8th day of a Black Month, and that he offers Tulips into fire 3 times a day for 1080 times for 7 days; he shall be very rich.

If one places holy images on a water bank where naga dwells on the 5th day on a White Month, and he further offers karpūra (龍腦香) and Nagakesara (龍華鬚) into fire for 100,000 times; the naga shall respect him and offer him 100,000 gems.

If during the 8th day or a Black Month, one goes to the temple of Mahesvara (Siva) and use Adityabhakta (阿底目迦多華/Sunflower) with ghee, honey and cheese to perform homa 3 times a day for 1080 times. If he performs the rituals for 7 days, he shall be given 5 large villages. If he further offers Nivara (訥嚩/Bengal Wild Rice) into fire for 100,000 times, he shall have long life.

If one offers Jhavuka (屈野迦欲/Manna) and Shami (審銘/Stone Flower) to the fire for 100,000 times, then the queen shall respect him.

If one uses rice husks, black sesame oil, Quince (柤) and use Cakrak (脂俱吒) as fuel to perform homa for 1080 times; then he shall be given slaves and maids.

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Ucchusama Vidyadhara Sutra Part II

If one uses rise husks mixes with ghee and perform homa for 100,000 times then he shall have good sons. If he uses Fir and Lignin (木脂) to mix with ghee and perform homa for 100,000 times and he shall have 7 types of treasures. If he further offers food, beverages, incense and flower to the holy image; and he draws the image of a man or a king on the floor in front of the image, and he sits on the heart of the figure and recite mantras for 100,000 times, then the nobles shall respect him.

If he mixes white mustard seed with tulips and add in Kasheru (迦赦若) in to fire, and that he performs homa for 3 times a day for 1080 times for 7 days consecutively, then the king and nobles shall respect him.

If he mixes Maasha (麼沙) powder and mustard seeds oil and make a manikin of wira (hero). Starting from beginning of a night, cut the wira manikin into Palasa fire until the pieces are all burnt, then the person shall respect him.

If he uses black sesame seeds and cooks with rice husks and then stir it with black sesame oil and perform homa 3 times a day for 1080 times for a duration of 7 days. Then Sudra (首陀) shall respect him.

If he uses black sesame seeds and Quince (柤) for 1080 times to perform homa, then nobles shall respect him.

If he uses husks rice powder to make an image of a Shudra (捨覩嚕) and make a kila from Cakrak wood, after reciting mantra for 1080 times, nail into its mouth and the person shall not be able to talk.

If he collects some cremation ashes from cemetery and make the shape of a Raksa then recite mantra for 10,000 times and orders Shudra Marani (捨覩嚕麼羅寧). If it is to undo other’s curses, then use incense, flower, foods and drinks as offerings to holy image. The image should face north while the practitioner is opposite the image. He should use mustard seeds and poison (Maasha) mix, use Medhika (味達迦多/Fenugreek) and perform homa for 1080 times. The person’s curse shall be null and void.

Now is the Karma Altar. He should first facing the holy image i.e. face east and complete mantra recitation. After that he should construct this altar. The place should be at the bank of a river or seaside, or in a great cemetery, or on top of a mountain. He should perform homa ritual and draw a square court with a door on the main side measuring 8 elbow lengths. In the center of the court, one should draw the great Ucchusama Vidyadhara. On his right is the Rintojalining (稜多者哩嚀) Vidyadhara, he is wrathful and has a pair of veering eyes. On the right and left of Rintojalining, one should draw Atatasangha (阿吒吒僧伽) Vidyadhara. On entering the main door on the right corner, should be drawn Mahesvara with his consort. Also on the left corner inside, should be drawn Narayanaraja (那羅延天王) with four arms holding ritual implements. Also on the north side, one should draw Gana (伽那). At one corner is the Vajra, on the west is the red noose. At one corner is the seal Aparara Nagaraja (draw a flight of step, on the step draw a snake head). On the south is a black sword. All of the images should be drawn side by side. One should use mantra to empower ashes and draw a square box outside of the altar as boundary protection. One should offer foods, drinks, incense and flowers to the holy images. Anything that is to be brought into the altar should be empowered by the heart mantra. Grind Realgar (雄黃) into powder and mix with cow milk into pills. Arrange 5 Asoka (阿說他) leaves in the center of the altar. Place the medicine pills on the Asoka leaves. The practitioner should wrathful form to empower the pills. When the pills flame, donate one pill to the devata, donate one pill to accomplished Vidyadhara, donate one pill to the servant and the rest of the pills should be grinned into powder and apply the powder onto the forehead, neck and heart. When he becomes heavenly Vidyadhara, his body shall automatically be adorned by keyura (瓔珞). His hair shall spiral right and turned purple. His face shall be out of ordinary and he shall have a lifespan of 1,000 years. If smokes come out, then he shall have the ability to become invisible, if heat is generated, then he shall beloved by all sentient beings and that he shall be given treasures and long age of 100 years. However none of the 3 signs is present, then rub the medicine onto forehead and he shall beloved by all.

If he uses orpiment (雌黃) or calculus bovis (牛黃) replacing Realgar (雄黃) also possible.

If one uses Plumbum Rubrum (黃丹) to mix with own blood and put onto a clean human skull. Empower the items in front of the altar and once it flames, one should take some and rub it onto his forehead. The king and all devata shall come to him.

If he wears his bath clothing and burn Rokajarasinadi (邏結差囉細曩緤熏香) incense and sit in the altar and recite mantra until his body flames, smokes or become hot etc. He shall have the power as above.

If he takes red lotus and Nagakesara (龍華鬚) and grinds them into powder and mixes it with ghee and honey, later fills the mixture with a gold bowl and put in the altar to empower until flames and the medicine shall be formed and becomes nectar. Whoever consumes the medicine, he shall become Mahesvara with super long life and never hungry or thirsty. If the medicine smokes, then he shall have the ability to be invisible, it the medicine become hot, then he shall have super memory, a thousand year of life, free from all illnesses and be respected by all.

If he sets up the altar during lunar eclipse, use red bronze (赤銅) bowl to fill black ewe goat (羖羊) and then empowers it with mantra. If the milk flames, whoever drinks it shall have the life span of a devata or that of the sun and moon. If there is no flame, then he shall have 100 years of age and he shall be victorious.

If he uses pusha iron to make a trident, or kitara wood measuring 12 finger lengths to form a kila, and that he bath and then covers his body with ashes and refrain from talking to others; and that he recites mantra for 30,000 times during solar eclipse in his altar. If the trident/kila flames and he holds trident/kila, then he shall become Mahesvara himself. He shall have 3 eyes and his power shall be equal. If it smokes, then he shall be invisible, or if heat is produced; then he shall have great power.

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If one uses pusha iron to make a vajra measuring 16 fingers length and he uses Rosewood to rub against it, during the 8th or 14th day of a Black Month and that coincides with lunar eclipse; he should collect some weeds by the roadsides and put them in the middle of the altar. After that, he should put the vajra on top of the weeds. He should then stand in front of the altar, use ghee from yellow cow and recite mantra once, pour a scoop of ghee onto the vajra. After he has done for 1080 times, all the spirits, devata and vinayaka and also Atatahasang (阿吒吒訶僧) shall materialize in front of him. He should not be afraid. He should make the nana (那拏) to order them to retreat. After that he should hold the vajra and empower it with mantra further. If it flames, then he shall achieve the position of Indra (帝釋). And he shall have thousands of servants and commands the 33 heavens. All of the Asaru shall come and pay their respects. He should keep only the ladies but subdue the demons. If it smokes, then he shall be born as an invisible rusi (仙), If the vajra becomes hot, then he shall have a lifespan of 100 years and naga will come and serve him. If he makes 3 golden chakra and then sets up an altar in the center of a vast cemetery and put the chakras as before. He further pours ghee for 1080 times and then holds the chakras and empowers them with mantra. If the chakra flames, then he shall become a Chakraraja (輪王) amongst the Vidyadharas; his power shall be many folds of Shudra (首羅) and Indra (帝釋). All devata and rusi shall revere him and when he dies, he shall be reborn into Anakavadi palace (阿拏迦嚩典宮).

If he uses Kataka (佉馱囉) wood to make a sword and then use gold cloth to wrap 3 places; he further sets up altar on top of a mountain. He should hold the sword with his right hand and empowers it until it turns green. After that he should command it to stand onto the ground. First he should get some clean ashes on to the floor and then let the sword stands on its tip. If it does stands, then he shall be able to become invisible, all devata shall present themselves and bow to him and encircling him before leaving. If he gives away a little quantity of this ash, then those who receive the ash shall become devata (天仙).

If he uses Kataka wood to make Gana (伽那) and hangs red flower garland onto the Gana, empower it as before and holds the Gana during empowerment. If it flames then he shall become the lord of all strong Yaksas of Vaisravanaraja (毘沙門天王). He shall have uncountable amounts of spirits as servants and he shall dwell in Anavadi palace for 1 kalpa. He shall be as if Surudanjannama (素嚕但戰曩末). If he puts Manak Mahapatra (麼囉頷銘) flowers and leaves into his palms and shreds them to power and dries them, and then mixes with his own saliva; further empowers the mixture with mantra for 1,000 times (he should further grinds them into powder) and fills the powder in a gold bowl. He should use another gold bowl to cover it and pour ghee for 1080 times. Only then, he shall put the powder into his palms for empowerment. When it flames and he applies the powder into his eyes, he shall be able to fly freely and he shall be surrounded by devata waiting to serve him while he shall not be harmed by any disasters.

Secondly, there is an Avijaruka method (阿毘遮嚕迦法). One should set up an altar in the middle of a cemetery, use his own blood and empower it with mantra once and then sprinkle it around the place. After the blood dries up, he again sprinkles the place with clean water. He further applies cremation ashes around the place and thus setting up a protective boundary for his magical court. The shape of the court should be a triangle shape measuring 3 elbows length with a north door. Outside of the door should be drawn a Yaksa with wrathful expression and erecting hairs. It is adorned with human bones. The Yaksa’s right palm is holding a human skull filled with blood and it is making a gesture of opening its mouth to drink. In the center of the altar should be drawn the Nana mudra (娜拏印) with flame.

On the three apexes of the triangle, one should draw Khatawanka (佉吒望伽) and Visaja (毘舍遮) crowds. One should use dog meat and liquor as an offering to Raksa and Visaja. The practitioner should be naked and spread his long hairs; he should his index, middle and ring fingers to apply his own blood onto his forehead, two shoulders and his throat. After that, he should walk one around his altar with wrathful heart and stands still. He should call Ucchusama’s name and further sprinkle his own blood in the altar. He then takes up a flower garland and circle the altar one round. Following that, he shall mix husk rice and blood together and put the rice into a human skull and place the skull in the middle of his altar. He should also burn human bone and hairs as incense and use another skull to fill with blood, and then use red flower garland to adorn this skull. He further puts three skulls in front of the altar and boils the one with blood and flower garland with fire.

The practitioner should be squatting down by holding a human shinbone to stir the blood while biting his teeth and reciting mantra in a wrathful manner. If flames came out from the blood and commotions come from the sky, he should not be afraid as he will not be harmed. Those are the Atatahasang (阿吒吒訶僧) and other spirits. All of them have flaming bodies and in various ugly forms, they will present in front of the practitioner and ask the practitioner of his reason of summoning them. If the country is at risks, or anyone who defame the 3 gems, he can order the spirits to bring down the enemies.

If one does not want to choose an auspicious time, then construct the triangle altar as before, except using flower garland to decorate the skull and the rest. Use Citraka (建吒迦/fire plant) wood to perform homa. Use skull powder, and poison powder mix with bold into fire for 1080 times and Shudra Marani shall come. Further if one collects clothing in the cemetery according to the measurement of elbow, perform homa in the cemetery or on the path, use blood to sprinkle the altar and that the altar should be set on the north side. One should use his own blood to draw the image of the Satya-deva. Its appearance should be in wrathful form with hairs standing; it has 4 arms: the first hand is holding a skull, the second holding a nana, the third holding a human head and the forth holding a vajra. The Satya-devata is wearing tiger hide as garment. One should setup the holy image in a cemetry on the 8th day of a Black Month. Black foods and drinks and red flowers should be the offerings. The practitioner should be squatted down and use ash to draw the Shudra. He should put some blood and mustard seeds inside a skull. The practitioner should be squatting down onto the Shudra image. He should use Citraka wood as fuel for homa and adds in the bloody mustard seeds in the middle of the night. It should not be Jimarani (支麼囉寧) that comes. If he performs the ritual for 3 nights, then the whole household shall come, if he performs the ritual for 7 days, then all of the 7 tribes shall come. If the ritual is done for 1 month, Yevisa (夜尾曬) shall come.

If one sets up the altar in a guarded cemetery or a funeral parlor, then use salt mixes with blood and use Citraka wood to perform homa. After 1080 rounds of offering, Marani shall come.

If he sets up the holy image, and use ashes or charcoal or the ash of rice husks to draw the image and he then sits on to the heart of the image. In addition the practitioner offers blood mixed with ashes into the remaining cremation fires days and nights, Jamaranira shall come after 7 nights. (家摩囉寧惹)

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If one sets up holy image in a vast cemetery, and then he gets some ashes and mixes with water to form the shape of a Shudra (捨覩嚕), then uses Kataka (佉馱羅) wood kila (spike) measuring of two holds of hand and smear it with blood. Decorate the spike/kila with Krina (仡哩娜) flower. If he sits on the spike and recite mantra for 1080 times and 3 times a day for 3 days, Marani (摩羅寧) shall be pacified.

If he sets up holy image in a vast cemetery, use ashes and water to form the shape of Shudra, then uses Kataka (佉馱羅) wood kila (spike) measuring of two holds of hand and smear it with blood. If the person is also a Mantrayana practitioner, then taint some blood onto a piece of under garment and use it as shawl. He should then go into water at bellybutton and recite mantra until the under garment dries up, then the Vidyadhara’s blood also likewise.

If one sets up the holy image in a cemetery and uses dog meat and sesame oil to perform homa for 1080 times for 15 days, then Mara shall be pacified.

Now let us talk about Shantika (扇底迦/Pacification) altar. This altar can be constructed in a clean room or on a river bank and it is a square shape measuring 4 elbows length. One should follow the pattern mentioned above to construct it. In the center one should draw Vajra-tribe-female (金剛部母), on the right one should draw the Vajra-fist-lady consort (金剛拳明妃), on the left is the Vajra-lock-lady consort (金剛鎖明妃). In the corner in front of the Vajra-tribe-female is the Ucchusama Vidyadhara. In one corner is the Vajra-hand-bodhisattva (金剛手菩薩). In all four corners and the center of the altar, one shall put Ashoka (阿樞迦) leaves. A water vase should be put on these Ashoka leaves. One should use incense, flower, food and drinks as offerings. Palasa (鉢羅奢) wood shall be used as fuel for homa together with ghee. Recite Maki mantra (麼雞明) for 1080 times, and further add cow milk to the fire. He should call: “Ucchusama sama svaha” for 1080 times. Then all court cases shall be dropped and illnesses cured.

If one does as before for 7 days, and an epidemic worsens in the country; he can perform homa with a mixture of sesame oil, cheese, honey and ghee as an offering to fire. If he performs offerings for 1080 times for 7 days, then the epidemic shall be gone.

If he sets up an altar and holy image as before, and that he dips the holy image into cow milk and then returns the image to its original location. He further adds cow ghee into the milk and performs homa using the above mentioned wood. Then he fills a small quantity of perfume and recite mantra for 7 times and then he sprinkles this perfume on to the face of the patient and says: “I wish you recover.” After that the perfume bottle shall be filled with water and be placed inside the altar. He should further recite mantra for 1080 times and asks the patient to take a bath with the empowered water. If he uses Udambara (烏曇跛羅) wood to make a spoon and then recite mantra 3 times with 3 stirs to ghee before feeding it into Ashoka fire. With one recitation of mantra followed by a call to the patient’s name; the patient shall recover after 1080 times.

If one emposers rice husks and milk and let a patient consumes, then the patient shall recover after 7 days.

If one sets up holy image as before, and that he puts one Udambara tree branch into milk; he further uses Shimi (審銘) wood to perform homw for 1080 times; the patient shall recover after 7 days.

If one uses sesame oil, ghee, honey and cheese mixture to offer to Shimi fire, after 1080 times Mara shall be pacified.

If one pours milk into Shimi fire for 10,000 times, Mara shall be pacified.

If one puts the holy image into milk or cheese and returns the image to its original position and this milk is used as an offering to Shimi fire. And that he further empowers perfume and sprinkles it onto a sick person, then the person shall recover.

If one fries delicious pancakes with ghee and that he also offers cheese and honey etc. as offerings to holy image. He also prepares husk rice and cheese or ghee mixes with honey and make offerings to Ashoka wood fire; if he performs the ritual 3 times a day for 1080 times for 7 days, then he shall be rich.

If he is in a Buddhist temple or a shrine and he uses the above method to perform offerings to holy images. In addition he also offers Karpura (龍腦香) into grains and husks fire 3 times a day for 108 times for duration of 7 days, then he shall possess seven types of precious items and his castles shall grow in abundance.

Again, if one uses White Sandalwood to carve a holy image measuring 6 fingers width, and that he puts this image on his head and goes into the water at neck level. He should recite mantras throughout the day, if there are any dead souls due to epidemic (疫鬼死), after 3 days; the spirit shall leave. After 7 days, all of epidemic spirits in the area shall leave. If he further uses Ashoka wood and make an altar as before, and he further uses cow dung and setup an altar on road side; where he also lights ghee lamps. The holy image should be facing west while the practitioner should face east and seated on grass, holding white sandalwood water to invite the Satya-devata. He should recite mantra for 7 times and invite his Satya-devata to enter the holy image. He may put a Riddhi (or Sumana) flower into milk and boil the milk days and nights. When a village is besieged by an epidemic, if he performs the ritual for 7 days, then the epidemic in his country shall be subsided.

Also if he uses tulip to draw the image of his Satya-devata and that he embraces 8 precepts and fast while wearing the image of his Satya-devata on his head and that he also sets up banners, flowers and burning incense as offerings. If he brings the holy image to go for a round his village, then the epidemic shall be gone.

Also if he uses Cakrak (俱咤) or Ashoka wood to carve the image of his Satya-devata and that he goes to a crossroads junction and offer incense, flower, foods and drinks as offerings. He then offers human hair and bone powder into Cakrak fire 3 times a day for 108 times, then a village shall be willing to serve him.

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Also during the ruling day of Pushya (The Chinese Ghost Nakshatra) offer food and beverages, incense and flower for the offerings. Use Ashoka tree’s north facing root, cow’s 5 pure substances and some clean water. Use Dethigrass (莖草) to rub and wash the roots. Or use Rosewood wash as before during Pushya day. Perform homa at the beginning of the day in a square fire pit. Place wood and carved image, knife, axe etc. Use foundation mantra to empower the Rosewood and perfume to wash it 7 times. The practitioner should embrace the 8 precepts and da-aku-ala-karm-ni (十善). He should offer ghee from the west side of the fire altar 7 times while making the fundamental and nana mudra. He should ask a craftsman to carve the image of Satya-devata inside the altar. The image of Satya-devata should hold a vajra with his left hand and his right hand holding a nana, it is in standing position with wrathful expression looking towards right. The practitioner shall stay at the side making the fundamental mudra while reciting mantra nonstop. The carving should be completed within the White Month. When the image is completed, it should be washed with sandalwood water and then offered with food, drinks, incense and flowers. The image should be decorated with colors. The forehead of the statue should be anointed with a red or yellow dot. The statue should be kept until the 1st day of coming month when the statue should be blessed for ‘eye opening’ (開目) ceremony. Foods, drinks, benzoic incense and flowers should be offered to the 3 gems (三寶). On that day, the practitioner should recite mantra for 100,000 times in front of the Satya-devata image. And then he should wait until lunar eclipse to let the image to sit-in the altar. The image should face west, while offerings of foods, drinks, rosewood, incense and flowers should be offered. He should also burn benzoic incense and perform the nana mudra to empower it. If the mudra flames and the flame enter the head of the practitioner, then the Vidyadhara shall voice out and present himself. However, if he sets up the holy image beside a river and makes offerings, and he makes 100,000 numbers of Satya-devata images the height of one vitasi of the Buddha’s hand (一磔量. Note: Buddha’s 1 vitasi equals human’s 3 vitasi; which is about 2 feet and 4 inches). He should further recite mantra for 300,000 times. And also he should perform the empowerment and offerings on the 8th day or 14th day until the images flames. He shall have the accomplishment of Vidyadhara.

Also if a person makes offerings to Kutaja (按俱咤/Kurchi) tree on the 8th day of a Black Month, and then use it root to carve the image of Satya-devata which right hand fingers are slightly apart with right palm rubbing on its heart; while the left hand is holding a vajra. Its left head is stepping on Vinayaka and its right foot is standing on a nana. The image is performing action to command nana and to subdue Vinayaka. He should offer Kutaja (俱咤) with mustard seeds oil mix into Kutaja fire; and recite mantra for 10,000 times. There shall be a loud raw sound at midnight; and wait until noon, then use Khataka wood and mustard seeds oil. If he offers all the above into Kutaja fire for 1080 times and that he performs the ritual for 7 days consecutively, Viyanaka shall be killed. If he pours milk into the fire for 1080 times, then all disasters shall be pacified.

If one uses soils from anthill to make the shape of Vinayaka the height of an elbow length, and he further sets up an altar in a vast cemetery. He then puts the Vinayaka image on a Khataka wood measuring 10 fingers length, and he also mixes poisons with blood and then he throws this mixture into Khataka fire for 10,000 times. In the middle of the night, he shall hear a loud raw and that means he has attained Siddhi. After that, he shall have success in all the rituals he makes onto Vinayaka. He shall not be disturbed.

Also, he should draw a powerful Vidyadhara image on a piece of cloth measuring an elbow length. Its left hand is holding a human skull, while his lower hand is raising the index finger making a warning sign. Its right upper hand is holding a nana, while its lower hand is holding a vajra. One should also draw a Vinayaka kneels with right knee down and left knee up and holding its hands in a prayers position. On the left foot of the Vidyadhara is a Vinayaka. The holy image should be set up in the altar and offer with red flowers, foods, drinks, rosewood and incense. One should take one of the items and put into Chinaberry fire, and all fierce spirits shall appear in various forms making ‘phat ha, phat ha’ voices. Be careful as not to get frighten and a Vinayaka shall voice out: “Why are you calling me?” One should not answer his queries and he shall attain Vinayaka siddhi and hence he shall afraid no more.

If anyone is troubled by Vinayaka, he should recite mantra for 1080 times in front of the Satya-devata image and the troubles shall be gone. If he stands in water the depth until his throat and perform the nana mudra and recite mantra for 1080 times, all of the Vinayaka shall retreat.

If he gets 5 types of grains, fresh fruits and good incense and fill all of them into a vase. He then fills the vase with clean water and use Amra (菴羅/Mango) leaves to plug the mouth. He further uses cow dung to perform homa and put the vase into the fire and recite mantra for 108 times. If it is indeed a Vinayaka that causes the illness, or other ghosts that causes it, or a child below 16 years old who is troubled by the devata; he can use the water to bath and his illnesses shall be eliminated. If a pregnant lady is overdue a month and still not yet delivered, then she can use the water to bath and she shall deliver her baby soon. An unlucky person who baths with water shall have his bad karma reduced and he shall become rich.

If one empowers Sweet Flag root (菖蒲根) for 1080 times and puts it into his mouth, then she shall win in his court case.

If he puts Aparajita (阿鉢羅指多/Butterfly pea) in to the fire for 10,000 times, he shall avoid armies; if he recites mantra for 7 times and use a little hair on the top of his head and makes a knot, soldiers cannot harm him. If a virgin girl uses butterfly pea flower to make 7 knots and tie on his arm, then he shall not be poisoned.

If one is possessed by spirits, then recite mantra onto a bowl of water and sprinkle on his face; he then make the nana mudra and recite mantra. The spirits shall be gone.

If he wanted to treat a poison victim, empower a bow of clean water with mantra and sprinkle onto the victim’s face and this person shall recover. Or he can empower Chinaberry leaves 7 times and sweeps the patient’s body and the person shall recover.

If a person is injured by naga, then empower a bowl of water with mantra for 108 times and let the person drinks and he shall be alright.

If one suffers from malignant sores, then recite mantra on soils 7 times, mix the soil with some water and rub onto the sores and the sores shall be removed.

If one meets his enemies and he makes the nana mudra and recite mantra for 108 times, they shall be kind to him and they will swear to do good. Same treatment is also for a bad minister.

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If some is slandering a practitioner, then he can make the nana mudra and this person shall lose his ability to talk. If he always keep this mantra in his mind, his Satya-devata will chase away any demonic forces; all thefts and robberies shall stop, and that he shall not be harmed by water and fire disasters, he shall be able to avoid 5 types of disasters caused by war, and he shall have long life.

If he recites mantra 7 times first before eating, then he shall be devoid of food poisoning.

If a madman or some hates a practitioner extremely, then he may make the nana mudra and recite mantra 7 times beside the person’s ears.

If it is used to cure madness, then cup two earths bows together and make the nana mudra, and he further recites mantra 7 times near the person’s ear. After that he breaks the bows and the madman shall be cured.

If it is to cure abdominal mass (痃癖), then empower black sesame seed oil by reciting mantra for 7 times and then use the oil to rub one’s abdomen and he shall be cured.

If he empowers clean water and sprinkles the water at all 10 directions and then recite mantra once and take a string and tie a knot until 7 knots are tied; and that he ties the string on his arm for self protection or to protect others.

If it is himself that gets filthy, then recite mantra and he shall be clean again.

If one recites mantra for 7 times at his right thumb, and use his thumb to print his forehead once and recite mantra once. Then do the same for right shoulder once, left shoulder once, the heart once and his throat once; hence forming body armor protection from wild animals such as lions, tigers, wolf and other sorts of fears.

If one takes a bath early in the morning and use flower as offering to his Satya-devata; and he further recites mantra for 108 times hence avoiding all ravages of all and disasters, and he shall beloved by all that sees him.

If one is afraid of court cases or afraid for no reasons, then he should make offerings as above and recite mantra. After that all his fears shall be gone.

If a country is facing an invasion, then he should sets up the image and use Apamarga (阿波末哩迦/Ox-knee) seeds, ghee, honey and cheese into Apamarga wood fire. After 10,000 offerings, the enemies shall be gone.

If one wishes to cure medicine poisoning, then use cow dung to create an altar and sets up the holy image. After that he should cut 21 sections of khataka wood and recite mantra for 7 times. He should recite mantra 7 times and use mustard seed oil to perform homa.

If one is possessed by spirits, recite mantra 108 times on a vase of clean water. Let the person bath with this water and he shall be cured.

If one is being handcuffed and he can recite mantra and the shackles shall open automatically.

If he wanted to cure scabies, he should empower red sandalwood for 1080 times and rub, the scabies shall be cured.

If one uses sweet flag (菖蒲) root powder and mixes with honey, consume after reciting mantra for 1080 times to cure cold symptoms.

If one suffers from Malaria, he should empower some Mountain Heng flowers (恒山花) 1080 pieces and let the patient wear them on the head. The Malaria shall be gone.

If he wishes to cure scabies, epilepsy or evil wind (惡風) patient, then use withered flowers as homa and burn in Khataka (佉馱羅) wood for 1080 times, scabies or epilepsy shall be cured.

If he asks a child to bath and use red sandalwood powder to rub the child’s body, and after that he changes into new clothing and put on muktahara (瓔珞). He then uses cow dung to paint his altar, and spreads red flowers around and asks the child to wear red flower garland too. After that he should hold some red flowers and recite mantra for 7 times; and let the child to hold and cover the child’s own eyes with the red flowers. While he burns benzoic incense and make nana mudra to empower the child, soon the Satya-devata shall enter the body of the child. When the Satya-devata comes, the practitioner may ask any questions he wishes.

If a person is possessed by Bhutanta ghost (步多鬼), then burns Svarasa (素囉娑/holy basil) with incense and makes the nana mudra to empower the person, then Bhutana shall leave the person.

If one makes the shape of Mara with mustard seed powder and cut the manikin pieces by pieces into fire; after 7 days, the Mara shall not dare to disturb the person.

If one uses cremation ashes to draw the shape of a person on a human skull in a cemetery, and use the cemetery woods to burn this drawing while reciting mantra for 7 days, Mara problems and black magic shall not work.

If one mixes cremation ashes with water to mold the shape of a person, or use the ashes to draw the person; and then empowers an iron nail for 21 or 1-8 times. After that, hit the nail into the mouth of the manikin or drawing; the person shall not be able to talk.

If he draws a drawing as above, but burns Chinaberry wood at it mouth and sits on the heart of the drawing; he further pour poison, blood and mustard seeds into the fire for 108 times. The result is as before.

If he draws the above drawing and perform the burning on the head while sitting on the heart, Mara ghosts shall not make trouble.

If he draws drawing as before but nails into the center of the heart while sitting on the feet, and that he waters on the nail for 108 times; all water related illnesses and the Mara ghosts that causes illnesses shall leave. If he removes the nail but empowers milk for 108 times and let the patient to bath, then the patient shall recover.

If he empowers Shvetakutaja (素尾爛戰/Bengali siris, this medicine is green in color as if pig iron) powder for 108 times and rub onto his eyes; whoever sees him shall respect him.

If he empowers clean water for 108 times and wash his face with this water, when he pays a visit to the king, he shall beloved by the king and nobles.

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If one empowers a bowl of clean water for 108 times and washes his face with this water, he shall win court cases.

If he puts snakeskin into Chinaberry root fire, or use Khataka wood fire; three times a day for 1080 times in 7 days, all troubles created by Mara shall cease.

If he stays in a clean room or at crossroad junctions, or in a vast cemetery, he performs homa ritual at noon by cutting crow (鵶) feather into Mahabala fire for 1080 times and he shall fly as if a crow. If he pours milk into fire for 1080 times, he shall return to normal.

If he wanted to astral travel, then he should fast for 3 days and at noon burn snake rib cage into Kasheru (迦赦惹/Water Chestnut) for 1080 times in 7 days.

If he mixes with own blood and poisons, and at midnight, he uses cemetery wood fire and perform homa for 1080 times, after 7 days, Mara shall cease to create trouble.

If he recites mantra for female tribe (部母密言) and offers ghee to fire for 1080 times, in addition he recites the fundamental mantra. He should also offers cow mild into fire for 1080 times.

If he fast for 3 days without eating, and he place the Satya-devata image in a Mahesvara temple (at the place where Mahesvara statue is located), and he first make generous offerings. After that he should sleep in front of the holy image and the Satya-devata shall come and inform him where to get hidden treasures.

If it is on the 8th day of a Black Month, he should use Madhuka (摩咄囉/Indian Butter Tree) seeds to burn in Madhuka wood fire for 1080 times for 7 days, he shall get vyañjana (烏嗟娜曩/vegetables) if he adds ghee to fire.


Also, if he recites mantra for 100,000 times for 3 days fasting, on the 4th day at 2 am, he enters the water at throat level and he makes the nana mudra or beat the car wand mudra. Or he can also make the vajra mudra, or noose mudra or sword mudra. He should carry the Vidyadhara statue to the water bank at midnight, and he further uses Madhuyaṣṭi (甘草/Chinese liquorice) wood as fuel. First carve a seal from Madhuyasti wood and then put this wooden seal inside a mixture of ghee and honey. This mixture is then boiled. After that, when this seal is used to press onto a mountain, the mountain shall fall into pieces; if he press this seal towards the sea, the sea shall become dry.


If a person is bitten by a snake, then use this seal to press onto the snake, it shall beg for mercy and the person shall recover.


If this seal is pressed onto a person, he shall be tied.

If this seal is pressed onto shackles, the person shall be freed.

If this seal is pressed onto poisons, whoever consumes does not feel bitter.

(Translator’s note: don’t try.)

If one wanted to perform any rituals, this seal will speed up the success.

If come face to face with bad people, press the seal with anger, they shall vomit blood or wretched.

If a person is possessed by spirits, evil wind or epilepsy; empower Mustard Greens seeds (黃芥子) with mantra for 7 times and throw the mustard green seeds onto the person’s face and he shall recover.

If he burns tiger craws in fire for 7 times, then he shall not be harmed by tigers.

If he empowers Chinaberry roots for 1080 times and tie them on one’s arms then he shall have no fear.

If he empowers Mahabala roots (摩訶迦羅根) for 1080 times and put on top of door cheeks and this shall prevent all spirits and sickness from entering the house.

If one empowers some hairs on top of his head and makes a knot, he shall not be afraid wherever he goes.

If he fasts for 1 day, on the 8th day or 14th day of a Black Month, and that he makes a Tilak (底立/Divination) altar and sets up a statue for worship. He should burn benzoic incense in front of Vajra mother tribe and recite mantra for 1080 times, and after that count the numbers of grass much roots to tell if the result is good or otherwise.

Also to stop rain, use Rosewood to make an altar, place the holy image, incense, flowers, foods and drinks as offering; and then recite mantra and the rain will stop.

If it rains heavily with snow, thunders and hail storms; then make the vajra mudra or the nana mudra and recite mudra; the rain and hail storm will stop.

If one wishes to perform rain magic, then on the 14th day of a Black Month, he should go to a river bank and collect some anthill soil to mold a dragon. After that he should use lodhra (籠/Lodh) leaves and mustard seed oil mixture to apply onto the dragon. Then use his foot to step onto the dragon head, make the nana mudra and empowers it with mantra; the rain shall stop at the end of that day.

If he uses a cow hide on the 5th day of a White Month, together with cremation ashes and water to apply onto the cow hide. Use white color soil to make a dragon cage, three times a day and every time performs 1080 offerings of Chinaberry leaves into the fire, after 7 days enough rain shall fall.

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If the above method does not work, then he should use cremation ash to draw a square altar measuring 4 elbows length at each side, with a door opening at the south side. In the center of the altar should be drawn the powerful Vidyadhara. In front one should draw 3 to 5 numbers of naga/dragons. All of the heads of the dragons shall be facing north. Secondly, one should draw a pond in the south. There is a green lotus in the pond. On the south of the pond there are further 3 to 5 numbers of dragons. The entire dragon heads face north. One should mix poison powders with blood and pour the mixture onto a piece of cloth flower. After that he should feed the cloth flower into fire for 1080 times. All of the dragons shall be in the shape of snakes twist and turn on the floor. He should command them to produce rain immediately. He should empower water by reciting mantra 7 times and then sprinkles water onto the dragons and let the dragons go when the rain is enough.

If he recites mantra for Vajra mother tribe (金剛部母) for 1080 times and creates the fundamental drawing of the Satya-devata on the 7th day of a White Month. And he should offer food, drinks, incense and flowers to the Satya-devata. He should offer mustard seeds and ghee into fire for 1080 times, and then all of his sins shall be purified.

If he uses filthy dirt and water to make the shape of a person, every time the practitioner urinates, he should urinate onto the figurine. After that he should empower mantra for 108 times for 7 days; the person shall become poor and filthy.

If one fills the Parushaka flower and Malaka powder and clean water into a vase, and use Parushaka leaves to plug the vase mouth. He further recites mantra for 1080 times and let the person bath with the water and he shall recover.

If he empowers flower or fruits for 1080 times and gives to others, then people will respect him.

He should further measure an elbow length of cloth and draw a Yaksa female but do not use gum, the Yaksa female should be fairly white and decorated with keyura (瓔珞), armlets and deva garment. His right hand is making the Varada mudra while her left hand is holding Ashoka leave. One should place this image under an Ashoka tree and sets the altar facing north. He should use Riddhi (惹底) flower or Parushaka (勃哩孕迦) flower together with foods and drinks as offerings. He should recite heart mantras and burn incense to empower the image. The practitioner should face South, and that he should sit on a pile of grass or flower leaves for the empowerment. For every mantra recitation, he should throw one Ashoka flower once onto the drawing. He should carry out the ritual for 7 days, and on the 7th day midnight, he should put an Ashoka flower into a mixture of ghee, honey and cheese. After that he should pour the mixture into Ashoka fire for 1080 times. If the lady is present, then offer her with red sandalwood perfume water and she shall satisfy all his needs (for mother he should throw the flower of the image’s forehead, for sister he should throw the flower onto the throat and for maid, he should strike its heart).

If he fasts for one day during the 8th day or 14th day of a Black Month, at noon time, in a cemetery land and forms the shape of a sorcerer. After that, he smears poisons onto a knife and recites mantra for 1080 time while calling his names. Due to the body of the manikin is broken into half; the sorcerer’s magic shall be made void.

If he further makes the shape as before and empowers milk for 1080 times, then the sorcerer shall recover as before.

If he makes the shape of a person in a cemetery with ghee and cheese, and he furthers empowers 5 nails each with 108 times mantra recitation; and by calling the opponent’s name. After that he strikes one nail each into the forehead, two shoulders, throat and heart. The person’s doings shall be ineffective; he shall recover on the removal of the nails.

If he draws the image of the person inside an earth bowl with cremation ashes, and that he uses another similar earth bowl to cover it. He further takes a black wool line and ties on the bowls and recites mantra for 1080 time; the other magician’s magic shall fail because his magic is tied.

If there are magicians with great magical powers, and he uses some of the cremation ashes mixes with poison powder to perform homa for 1080 times while calling his names, then all the magic workings of the magicians shall fail.

However, if he recites the Vajra Mother mantra and uses ghee to perform homa for 108 times by calling his name, then his magic power shall recover.

If he fasts for 3 days, and in a cemetery, or in a clean room, or at a 4 way road junctions, and that he uses Red Sandalwood and Slender Dutchmanspipe Root (青木香) powder mixes with water. Mold the shape of Ghana (迦那) and then use cremation charcoal mixes with poisons to start a fire to burn the shape while reciting mantra for 108 times. If you want the person to like you, remove obstacles, illnesses or scabies, empower water as before and ask the person to take a bath with the water.

If he inscribes the mantra onto a flag or banner and goes into the battlefield, then all of the armies shall avoid him.

If he uses bhūrja tree bark (樺皮) to write mantra and tug the bark into his hair ban and enters the battlefield; machetes and arrows shall be as if falling flowers and hence has no fear.

If he uses kiṁśuka (紫礦) powder mixes with water, and fills the mixture into Pratanika (勃羅得迦) seeds. He then uses bamboo as homa fuel and recites mantra for 1080 times; all of the sorcerers shall be subdued.

If he uses human bone to replace Pratanika cloth, then the practitioner shall be at peace.

If he writes down the mantra on a piece of paper or tree bark and wears it on his head, then no soldiers can harm him.

If he recites mantra for 108 times on a piece of soil and throws it into water, and that he walks into the water; then all those related to water cannot harm him.

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If he empowers flower ropes (緤花線) for 108 times, and then he recites additional 7 times mantras and he ties a knot upon one recitation; and after tying 7 knots he shall tie this rope around his arm. This shall protect him from robbers.

If he carve 1080 numbers of wooden vajra, and he then fasts for 1 day and burns all the wooden vajras in fire; all his Vajra rituals shall become true.

If he use a piece of thunder struck wood and make a three-pronged vajra, when it snows heavily or during a hail storm; he can picks up the vajra with his right hand to subdue the mountain or transfer the snows in his area to other places.

If he uses Madhuka stems to carve a vajra and sets up an altar to house it, and he offers human hairs to it, and he further takes 1080 numbers of tree fruits, and uses the tree as homa fuel to burn all its fruits; he shall has justa (remnant of a meal).

If he uses cat dung in place of Madhuka flower and burn in Hemp (草麻) fire for 1080 times to remove ‘white tender wind’ (白佃風).

If he uses Halogen soil (鹵土), cheese and spear; use Manana wood to cook them. Later remove the spear and add in porridge and recite mantra for 1080 times while cooking. Leave some remnant of porridge and eat a little. The use is same as above.

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The Secret Laws Of Heart Mantra Part III



Also there are secret laws of heart mantra accomplishment. It does not matter if a practitioner is clean or filthy, if he fasts or otherwise and that after he recites mantra for 100,000 times, he shall attain Siddhi.

If he empowers a string by reciting mantra once and tie one knot, and that he does this for 1080 times; and later he wears the knotted string, or he let other people to wear it. Or he blesses the Mustard Green (黃芥子) or ashes or water and spread it around, that shall ward off any evil.

If he blesses his hair and forms a bun, wherever he goes, victory shall be his.

If he blesses a corner of his shirt and after 7 recitations, he makes a knot; then he shall win any law suits.

If he is imprisoned or shackled, he should recite mantra in his heart and he shall be freed.

If he blesses good soil and ash, and mixes them with honey; and then this mixture is applied on sores, tissues will regenerate.

If a person is troubled by Raksa, recite mantra and make mudra and his problems shall be solved.

If a house is broken in, then he should collect some house ashes from a Chandala (旃陀羅) household and fills in a bowl, use poison powder mixes with water and blesses it. After that spread the ash onto the ground and empowers the bowl and it shall turn by itself and that it shall find the real culprit.

If one worships the right Yaksa face of Mahesvara on the 8th day of a Black Month with fish, meat and blood, and that he holds a human bone spike and chanted mantra for 1080 times; and call its name. After that crush red and blue flowers and apply the juice onto the bone spike and nail the spike into the ground and he shall get vyanjana (烏蹉娜曩/vegetables).

If he empowers shinbone of a crow 108 times and nails the shinbone under his door, then he shall fly like a crow.

If he fasts for 3 days on 8th day or 14th day of a Black Month, use cremation ashes in a cemetery to make a shape a demon, then use Khataka wood spike 5 pieces and bless each with 108 times mantra recitation. Hit the spikes into the forehead, heart and two shoulders of the Mara effigy and the Mara shall be subdued. It is also possible to use iron nails.

During the transition days (離合) at noon or midnight of 8th day of a Black Month, if he uses cremation ashes with Chinaberry bark fire for 1080 times, and that he put some midnight snake peelings and weasel meat into mustard seed oil and further uses Mahabala fire to burn them. After 7 nights, he shall get Vinama sana (尾娜末沙曩/flying palace seat)

During the transition days, use Koshataki (俱奢得鷄/ribbed gourd) fruits as an offering to Pratanika (勃羅得迦) fire 3 times a day, each time 1080 times for 7 days. Or in a cemetery or in a clean room, he uses Pratanika fruits and burns in Bandaka (氷拏迦/noon plant) fire for 1080 times for 7 days to devoid all powerful spirits.

If he uses Pratanika seeds and Slender Dutchmanspipe Roots (青木香) to mix with sesame oil, and then burn in Pratanika fire for 1080 times for 7 days. And then use justa (矩瑟吒/remnant meal) with blessed Red Sandalwood that has been recited with 1080 times mantra to rub the patient’s stomach. If use ashes, salt and poison powder mixes, then offer the mixture into fire and recite mantra for 1080 times to cure abdominal mass (痃辟).

If he fasts for 1 day on the 8th day of a Black Month, and he uses cremation ashes mixes with fish guts to form a human figurine, and he cut the figurine into small pieces and burn the pieces in Kataka fire at midnight, then nobles shall respect him.

If he fasts for 3 days and on the 14th day of a Black Month, he sets up an altar in a cemetery and worships with incense, red flowers, red foods and drinks; and he uses his own blood to draw the image of Ghana on a human skull and use the remainder of cremation wood fire to burn it while reciting mantra for 1080 times, Ghana shall come.

If during midnight one burns rice husk powders in fire and recite mantras for 1080 time, he shall get Utsa-ha (烏柘吒曩/enthusiasm).

If he mixes cemetery flower garland with snake peelings and burn in fire for 1080 times and he will get jvala (入嚩囉/light).

If he burns pepper (胡椒) in fire for 1080 times, then Satria (悉多哩/knights) and nobles shall respect him.

If he cooks Vetasa (微赦迦/willow bark) and Manak (摩那/Giant Taro) fruit into Sesame Oil on the 8th day of a Black Month in a cemetery, 3 times a day, each time 1080 times for 7 days, nobles shall respect him.

If he spreads his hair at midnight and burns Chinaberry leaves and cow urine in for 1080 times, he shall get Utsa-ha (烏柘吒曩/enthusiasm).

If he makes human shape with cremation ashes at the 8th day of a Black Month and then cuts it in front of his Satya-devata; and burns the pieces in Kataka fire, then the person shall come to him. If he empowers fruits 7 times with mantra and gives to a noble then the noble shall respect him.

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If one mixes Maasha (麼沙), own blood and salt, danta-kāstha (齒木/willow branches) and salt; and use danta-kastha wood to perform homa for 1080 times Rana (囉拏/monarch) will respect this person.

If he recites mantra for 1080 times every morning, then he shall be at peace always.

If he mixes mustard seeds, salt and blood and use danta-kastha (齒木/willow branches) to perform horma for 1080 times, then the Rana shall respect him.

If he smokes butterfly wings (胡翅) and mustard oil (芥子油), and then use Chinaberry (苦練木) fire for 1080 times and he shall get vyañjana (烏柘吒曩/Vegetables).

If he stays in a cemetery and does not talk to others while reciting mantra for 100,000 times; and he also fasts for 3 days starting on the 8th or 9th day of a White Month. And he uses human rib bone to draw with red and blue flower juice the shape of a person, and then he further uses cremation fire to burn this figure while reciting mantra, then this person shall come in the air.

If one uses his own finger nails, snake peelings to smoke butterfly firs and burns the stuffs as incense in a clean room or cemetery, and that he performs offerings to Patrasa (跛吒寫/lotus leaves) and recites mantras for 7 days then Vyanjana (烏柘吒曩).

If he stands in a water with depth up to his knees or waist, use human fat to smoke butterfly firs 3 times a day for 1080 times; after 7 days, and then Vyanjana (eats vegetables).

If he uses mustard seed fat to rub his body, and use mustard seed powder to make the shape of a person, and that he goes into a cemetery to cut the figurine and burns it in fire. After 1~7 days of eating Vyanjana (矩瑟吒), (the person shall respect him.)

If he mixes Palasa seeds (鉢羅奢子) and Manak seeds (麼娜子) and performs homa for 108 times and then Vyanjana (eats vegetables), (…)

If he pulverizes Mamiraa leaves (莽囉葉), vajrakantaka (嚩囉伽得嚩稱) and turuska (咄嚕瑟劍/蘇合香) into powder and mixes the powder with mustard oil. Burn this mixture in fire for 1080 times and he shall beloved by genrral public.

If he uses Rosewood to make an altar in a cemetery and sets up offerings; and that he sits on a skull and offers dog meat with mustard oil into cemetery wood fire for 1080 times; Vaiśya (毘舍遮) shall not be able to see him, and he shall obtain ‘long life medicine’ (長生藥) and anything he asks.

If he uses cremation ashes mixes with dog fat to form a shape, and that he fills dog fats into a human skull and further puts this skull onto the head of the effigy. He then sits on the skull and burns corpse hair in fire for 1080 times and Mara (摩囉) shall be pacified.

If one feels extremely frighten, and he remembers this mantra, his fear shall be gone. If he recites mantra for 1080 times, then law suits, powerful spirits, spirits and wild animals shall stay away from him.

If he recites 108 times before he travels, then he shall not be robbed. If he is involved in court cases, and then recites mantra 10,000 times, and the shackles shall open by itself and the officers shall be kind to him. If he is imprisoned, then recite this mantra and he shall be freed. If he suffers from epidemic, then he should mix husk rice with ghee and perform homa for 1080 times and his illness shall recover.

If he empowers calculus bovis (牛黃) 1080 times and rub it against his forehead, then whoever sees him shall respect him.

If he burns Benzoin in fire for 100,000 times, the Raksa and nobles shall fulfill all his wishes.

If one burns Benzoic incense and pine gum (松膠) in fire for 100,000 times, the Vajrapani Bodhisattva shall fulfill all his wishes.

If one mixes red lotus stamens, Slender Dutchmanspipe Roots, ghee and honey and perform homa under an isolated single tree for 100,000 times, the powerful Vidyadhara shall appear in front of him and grant him wishes.

If one enters into a cemetery and uses dog bones and dog fats to perform homa for 1080 times, Mara shall be pacified.

If one uses crow wings to smoke butterfly winds and then mixes them together. The mixture is then offers the mixture for 1080 times and Vinama Sana (尾娜末沙曩/flying palace) shall be his.

If he mixes Madana seeds (摩怛曩子/emetic nut) with snake fats and perform homa for 1-90 times and consumes vegetables (烏蹉娜曩) …

If he offers his Satya-devata with mustard greens and black sesame seeds into fire 3 times a day for 1080 times, after 7 days, nobles shall respect him.

If he mixes salt with mustard seeds and burns them in fire 3 times a day for 1080 times, after 7 days, the king and nobles shall respect him.

If he uses skull powders mixes with cremation ashes to make an effigy, cut them into fire jvala (入嚩囉)…

If he grinds skull into powder and smokes butterfly furs and then mixes them together. And offers this mixture into fire for 1080 times a day for 7 days, then Vinama Sana shall be his.

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If one mixes skull powder with tulips and mustard oil, and burn the mixture in fire for 1080 times jvala (入嚩囉/fire)…

If one mixes crow meat with Orpiment and performs homa for 1080 times, then consumes vegetables (烏蹉娜曩) …

If one mixes Palasa (鉢囉奢) seeds with Madhuka fats (滿拏迦脂) and burns in fire for 1080 times, then justa (矩瑟姹/remnant meal)…

If he offers fennel flower (迴香花) into Udambara (烏曇鉢囉) fire for 100,000 times under a solo tree, then he will get 1,000 gold coins.

If he offers Riddhi flower (惹底花) to fire as before, then he shall become Vidyadhara.

If he burns Semen Ricini (萆麻子) 1080 times, then Rana (囉拏/Emperor) shall respect him.

If he mixes Shami flower (審銘花) with ghee, honey and cheese and performs homa for 1080 times, then the epidemic of the house shall be gone.

If he mixes Parushaka flowers with ghee and honey; and performs homa for 1080 times and the epidemic of the household shall be gone.

If he cuts Fir wood into fire and becomes Santika (扇底迦/Pacification).

If he throws Karavira flowers (迦羅尾花) in to a big river and recite mantras for 100,000 times; and that he sets up holy image during lunar eclipses. And he also offers foods and drinks and also Karavira flowers. Also he continues to throw Karavira flowers into the river for 1 month, and on the last night; he stays awake until day breaks. If there is anyone bitten by a snake, even though the person is dead, but after blessing, he dead shall revived and live for many more years. He can also order the snake not to harm further.

If during a lunar eclipse and he blesses the Maasha (麼沙) until it flames, and if there is anyone being poisoned thereafter, he can hold the Maasha in front of the sick and drops Maasha 2~3 times, then the sick shall recover and lives for many years more.

If one suffers from ghostly malaria, then perform as before Dhama Sahja (掉麼沙差/blessing place).

If one puts many good flowers and clean water into a vase and recites mantra for 1080 times; and then uses this water to bath, then he shall increase his fortune, avert evil spirits and protection. Those troubled by Vinayaka shall be relieved.

If one uses Red Sandalwood to paint his altar, and blesses a child so that the Satya-devata can possess the child for divination. If he mixes white mustard seeds and his own blood, and performs homa 3 times a day, and each time 1080 times; whoever name he calls, the person shall respect the practitioner.

If he uses salt to make an effigy of a person, and pinch its right foot into the fire 3 times a day, each time 1080 offerings. If he performs the rituals for 7 days, then whoever he wishes to summon shall come, even it is Indra that he wishes to call shall come.

If he mixes salt and his own blood and burns the mixture into fire 3 times a day, each time 1080 times and then he calls the name of the person he wishes, then after 7 days; this person shall come and pay him respects. If he further burns sesame oil into the fire 3 times a day for 1080 times and call the person, this person shall respect him.

At that time the Bhagavan Vajrapani Bodhisattva Mahasattva told the congregation: “This profound altar method is preached by the Buddhas of three times. I merely repeat this method for the benefit of man, devata and all sentient beings. Whoever enters this altar shall have major accomplishments. He does not need to choose an auspicious timing to set up the altar.” After hearing the words, the naga and 8 divisions, human and non-human all praised and said: “The powers of this altar is equal that of the space. It is very difficult to measure and indescribable. Our only hope if you may show your compassion and preach to us.”

Then, the learnt Bhagavan congregation is happy to hear those words. They said: “Whoever wishes to set up this altar, the acarya’s (master) appearance shall be clean, soft and having straight characteristics. He should be forbearance, believe in Mahayana and Dharani. He should hold fast to precepts, cleaver and sharp. He should have compassion heart and provide good offerings. The place should be in the mountain and jungle, or at seaside, or streams or river or beside a lake etc. Or it is beside a bullpen, a solo tree or in a cemetery, jiti (制帝/holy place) or in a flower bush. If the place is near a city god (城隍), then the altar should be located near the southeastern or northwestern corner. Hence, depending on one’s convenience, the altar should be located as it is. He should use a cow’s 5 pure substances (牛五淨) to sprinkle around the place, or use perfume and then follow by cow urine to rub the place. The altar should measure 4, 20 or 84 elbows length. It should have 4 doors where the west door and the north door is the walking passage. The stage should have the height of 4 fingers height. Within the 4 corners one should draw a flaming vajra. In the center of the altar, towards the east, one should draw the image of Buddha. The Buddha should be seated in lotus position on a lotus throne. Both of his shoulders are emitting lights and flames. His left thumb and index fingers are holding some kasaya (袈裟/robe), while the rest of 3 fingers slightly holding fist.

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His palm is facing out and his arm is near his body. The Buddha’s right palm is swung upwards. On the right of the Buddha, one should draw the Ucchusama Vidyadhara: he has 4 arms, the right first is holding the statue of Buddha, lower right a nana; the fingers of his upper left palm is opening slightly near his forehead. He is shown slightly bowing his head towards the Buddha in a respectful manner. His lower left hand is holding a red noose. Ucchusama’s eyes are red in color.

Futher right to the Buddha is the Vajrapani Bodhisattva, and further right again is the Suva Vidyadhara (素婆明王). On the left of the left of the Bodhisattva is the Amrita Kuntali Vidyadhara (阿蜜哩多軍茶利明王). Secondly, the Vajra Sword Consort (金剛劍明妃) and further to that the Vajra Lock Consort (金剛鎖明妃).

On the left of Suva Vidyadhara is the Mamaki (磨麼鷄). On the back of Vajrapani one should draw the hearts of Vidyadhara as half moon (半月) shape. So-called Kilikila Vidyadhara (計里吉攞明王), Naravina Vidyadhara (娜囉尾拏明王), Rakadagha Vidyadhara (囉迦當伽明王), Vajra Vinara Vidyadhara (嚩日囉尾娜囉明王), Vajra Runara Vidyadhara (嚩日囉嚕娜囉明王), Paramaserinaya Vidyadhara (波囉摩纈哩乃耶明王) and Mahajanasa Vidyadhara (摩訶戰拏舍者明王).

On the left of Buddha is Avalokietesvara Bodhisattva, second on the right is the Panaravasini (波拏囉嚩細寧), further at the back Tara (多囉) and Vikati Consort Bodhisattva (毘俱胝明妃菩薩). On the left is the wrathful Hayagriva (左馬頭王).

Second left is the Sri-Mahadevi (大吉祥天女), further left is the Mahasivati (摩訶濕吠帝) encircling the Buddha. One should also draw all major bodhisattvas surrounding the Buddha.

In the west door, one should draw one wrathful guardian on right and left side: the one on the south is holding a ‘beating car staff’ (打車棒), the north guardian is holding a vajra and a nana. In the east door, on the north side is the green vajra (青金剛) raising one hand with intention, on the south side is the Atatahaso (阿吒吒訶索) with laughing expression. In the north door, and on the east side is Natarasa (訥馱囉沙), on the west is Narayan (訥惹庾); all those inside this door has wrathful expression.

Outside of the altar, at the northeast corner is the Isana (伊舍那天王) surrounded by Ghana. In the east is the sun, moon, Dhitalanjar (提頭賴吒) and Indra etc. On the southeast corner is the Agni and surrounded by Rusi (苦行仙). On the south is the Yamaraja (閻羅王) and Narayan (那羅延), on the southwest corner is the Niritti (寧李帝) and surrounded by Raksas. On the west is the nagaraja and surrounded by naga tribes. On the northeast corner is the Vayu (風天) and surrounded by wind gods. On the north is Vaisvaranaraja (毘沙門天王) surrounded by the Yaksa tribes.

One should put empowerment vase in front of the Buddha. After an acarya finished washing his hands, he should scoop waters to his mouth 3 times, this is so-called ‘pasting incense hand’ (香塗手). Now he should make the ‘inviting Buddha mudra’ (請佛印) and recites mantra. Also to invite all holy images, he should use food, drinks, incense and flowers. One should use Maasha as an offering to Niritti. One should use milk wood (乳木) to make a fire altar. The acarya should first invite Agni to be seated in the fire altar. And then use ghee, honey and cheese to mix with sesame oil, after one recitation and offers one scoop of the mixture into the fire; and recites mantra 21 times or 108 times as offering. He should think of the fire god Agni, and he should be seated on the southeast of the fire altar, and then invites the Buddha to be seated in the fire altar. He should offer the above mentioned substances 21 times or 108 times. Secondly, he should invite the Buddha to return to his original place. That completes the offering to Buddha section (佛部). The next section to be offered is the Lotus section (蓮華部).

First is to invite the deities. Secondly, the Vajra section (金剛部); and then the Mahesvararaja (大自在天王), after that all of the heavenly deities are invited one after another according to sequence. One should burn items as above as offerings to the deities. Agni is subsequently to enter the fire altar to accept offerings and the Agni is also being sent back to his original position. The practitioner should first take bath and change into new and clean clothing. He should first embrace precepts and repent, after that he should give rise to Bodhicitta (發菩提心). He should use silk to cover his eyes and the acarya (阿闍梨) blesses perfume and sprinkles onto the practitioner’s head. And then this person is led into west door, and that he should make the Vajra Samaya Mudra (金剛三昧耶印). A flower should be placed onto the mudra, and the acarya should recite the Vajra Samaya mantra 7 times, after the practitioner heard the mantra, he should spread the flower. Where the flower drops, the acarya shall tell the new comer: “The flower has dropped onto so-and-so deity. This deity is destined (有緣) to be with you. Acarya is then permitted to invite the deity and perform homw. He shall ask the practitioner to kneel down on the right of the acarya. The acarya shall hold his right hand to pour ghee etc. into fire 7 times as offering. After that, the acarya shall send the Satya-devata back to its original location.

When the practitioner is about to be taught secret mantra, the empowerment vase (灌頂瓶) shall be blessed with mantra 108 times. And the practitioner is asked to make the Satya-devata mudra, then moves the mantra to the top of his head and recites the mantra. Acarya shall tell the person who receives the empowerment that the empowerment ritual is completed. He can follow individual rituals to practise and perform ritual workings. After that, the acarya shall be shown with various mudras and various important instructions. Acarya shall prase the merits of Buddha and bodhisattvas. And he further offers foods, drinks, incense and flowers to all deities. The acarya should make wishes and repent (發願懺悔). Following that, he shall first invite the Agni and burn items as above mentioned as offerings. Secondly, he shall make offerings to the Buddha section and two holy assemblies. Secondly, he should make offerings to the Lotus section, Vajra section and then the devatas. Finally he is to send off the Buddha, and then Lotus section, and Vajra section and finally the devatas from various heavens.

The acarya shall rise up a candle and illuminate all Buddha, bodhisattvas, devatas of various heavens to the practitioners. After that the altar shall be wiped off. All altar constructions shall be completed before sun rise. Anyone who enters this altar is deemed to have received all empowerments perfectly. His ability can be used in the purification of sins and creating merits and gives rise to various karmic wheels. He can also subdue human and devatsas with effectiveness.

At this time, the Bhagavan has completed mentioning this powerful mantra mivitah (尾[馬/衣]多/counted) and inscribed altar methods. All of the congregations praised in a unanimous voice: “Sadhu, sadhu, the victorious and yet flawless, the all beneficial to all of us who has mentioned the gist of this methods for our benefits.”

Also the Bhagavan Vajrapani started to mention the all powerful secret mantra. The victorious fundamental mantra (大威力根本密言):

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Om. hum.hum.hum.phat.phat.phat.ucchura.sirapani.hum.hum.hum.phat.phat.phat. uradinirangna.hum.hum.hum.phat.phat.phat.svaha.

The heart mantra:




I further mention a ritual that can accomplish every matter. First, one should 3 gold to make a lotus. Then he must go to the summit of a mountain to bless this lotus for 300,000 times to accomplish siddhi. He should hold the siddhi lotus with his hands and his body shall transform into great powerful one. If he makes a chakra or vajra or a trident or jana and he empowers with mantra as above for 700,000 times. Then he shall be able to travel everywhere under the 4th heaven (四天下). If he blesses the mantra for 1,000,000 times, then he can travel up to the 33 heavens. And if he recites the mantra for 2,000,000 times, then he shall be the Chakraraja. The dwellers of Yama, Tusita and other heavenly dwellers shall bow under him. He shall be able to carry out any rituals and he shall have victorious powers.

Also to draw the holy image: one may use uncut cloth purchased from the market. No hide glue should be used in the drawing of the image. First, one should draw the Buddha in the center sitting on a lion throne and making a gesture of giving a dharma talk. On the right of the Buddha is the Vajrapani holding a vajra on his left hand; his color should be all grean and making a gesture of asking about dharma. On the left of the Buddha is the Victorious One holding a whisk in his hand and in the mist of making a wish. Below the Victorious One is the practitioner holding an incense burner on his right hand and carrying a lotus cage on his left while paying tribute to the Victorious One. One should recite mantra 21 times daily in front of this holy image for 7 months as a preparatory ritual. Only after that all the siddhi and whatever he wishes can be achieved.

And then the Bhagavan Vajrapani in his utmost victorious form says: “So-called the head top, armors, top hair bun, seat etc. The mantra for invitation is as follows:

I seek refuge under the 3 gems and Vajrapani:


Om.vajra.jikluta.mahajana.hanangnahapaja.vitawang.saye.yisiye.si(except for ‘yisiyesianniechenieche’ became the request for departure mantra) bhagava.hanahana. naha.naha.bojaboja.vitawang.saye.nivanadhinara.bhumita.sarva. dharma.erta.sarva. dharmara. suru.suru.juru.juru.muru.muru.jiva.jiva.mahajiva.mahajiva. cunangji. cunangji. nangji.nangji.cinicini.jinijini.khakha.khasikhasi.curacura.dutra. dutra. hanang.hanang.bhutapati.asurapura.vitawang.sanangghara.ucchusama.jikluta. mahamara.dharma.dharma.gharaghara.jurujuru.hum.phat. surusuru.hum.phat.hanang. hanang.hum.phat. naha.naha.hum.phat. bojaboja.hum.phat. sieli.hum.hum.hum.phat. svaha.

The heart mantra:

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After the refuge:

Om.Vajra.jikluta.mahamara.hanangnahaboja.vitawang.saya.ucchusama.jikluta. hum.phat.

The armor mantra (甲冑密言):

Om.sawangjaran.mahajaran.vajra.sening.vajra.pasa.manabhavise.sarvanusejian. satansatan.payapaya.hum.phat.


The ritual staff mantra (器仗密言):


The top hair bun mantra (頂髻密言):


The top of head mantra (頂密言)

Om.jvala.jvala.ra.sarva.nusejian.bhatanpaya.satanpaya.nurajira.nusejian.nivaraya. rajitsa.rajitsa.man.svaha.

Mantra for sitting (坐密言)

After the refuge seeking:


The fundamental heart mantra (心中心根本明):


Also the Bhagavan vast unsurpassed mudra, the Bhagavan fundamental mudra (薄伽梵根本印):

First one should lean both of his hands with the back of his hands touching and then crosses his fingers. Both of his small fingers and thumbs erect as if needles. Both palms are opening wide. The fundamental mudra summonses with both thumbs moving inwards; if to request for departure; then the thumbs should move outwards.

The scissors mudra (剪刀印):

First join both palms together but bent both fingers. Use the thumbs to bold the small finger nails forming two circles. With both of the circles interlocked, both of index and middle fingers slightly apart. Both of the middle fingers move to the side of the index fingers forming a scissor shape. Right turn the mudra 3 times and recite the mantra thus forming boundary protection:

The major heart mudra (用大心印):

Raise the right index finger and holding fist with other fingers. When one is wrathful, recite mantra and subdue him with this mudra. He should the major heart mantra.

The mudra of staff (棒印):

With both hands raising index fingers and the rest of the fingers holding fists; and then both fingers interlocking with each other but both index fingers remain erected as if a needle. And then recite the major heart mantra (大心真言).

The head mudra (頭印):

Same as the staff mudra, but slightly bend the middle sections of middle fingers with tow index finger tips touching.

The top mudra (頂印):

Same as the head mudra, but part both index finger tips and recite the major heart mudra.

The armor mudra (甲印):

Same as above top mudra, but with both index finger tips bend and print 5 places and this is as if putting on armor.

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The wall of court mudra (牆院印):

As the above armor mudra, but turn the mudra as if forms walls.

The hook mudra (鉤印):

As if the wall mudra, but one should bent both index fingers as if hooks. To invoke, just slowly pulling the mudra; this mudra can be used to summon two feet and four major types. This mudra is used together with the major heart mudra.

The stunning mudra (驚怖印):

This mudra is same as the hook mudra but with both middle fingers raise. This mudra will inflict fears amongst the ghosts and spokes. It must be used together with the major heart mudra.

The top hair bun mudra (頂髻印):

This mudra is same as the stunning mudra, but both of the index fingers crossing each other and bent into the fist; both of the middle fingers slightly bent with tips touching other. This mudra can be used to remove obstacles and for subduing; it is used together with the heart mantra.

The all encompassing flame mudra (普焰印):

With fingers crossing externally, and raise small fingers as if a needle, both index fingers bent to touch the sides of thumb nails; slightly raise the rest of the fingers as if flames.

The vajra mudra (杵印):

With fingers crossing to form fist, with both middle and index fingers raised as if needles and recite the major heart mantra.

The beating car staff mudra (打車棒印):

With four right fingers holding onto the right thumb, one should be in a standing position and slowly turns his body; and then storm the ground with his left foot. Then he should slightly bend his body towards left and stare angrily around. This mudra shall disperse all evil forces and opening key for the door to Asaru world. It should be used in conjunction with the major heart mantra.

The heavy vajra mudra (重杵印):

One should cross fingers externally forming prayer position. With index fingers and ring fingers as the ends of the vajra, spreads the thumb and small ingers as if the 5 pronged heavy vajra shape. Place the mudra on one’s top this would be as if actual empowerment. This mudra can also be used to summon the nobles to come and pay their respects. It can also be used for summoning purposes. It can also be hold on top of the head and then poured with water. It can fulfill all desires and it is used in conjunction with the major heart mantra.

The noose mudra (羂索印):

With the right index finger tips and right thumb tips forming a ‘OK’ sign, and the left hand holding right wrist.

The axe mudra (鉞斧印):

With ones palms and fingers opening up, and left palm over the up facing right palm. Use the right small finger hooks the left small finger, same goes with ring fingers and middle fingers. Then one turns the wrist while holding fist; and the left thumb and right thumb tug into the fist side by side. Now he should stand up and storms his right foot and bend slightly towards the right. This shall destroy all evil forces and as a key to open the door to Asaru world.

Also I am mentioning the methods to draw images: one should use his own elbow to measure cloth and then draw the victorious Vidyadhara. His body should be all black with flames and in wrathful form. His left eye is green in color, his hair is yellow and erect upright. His fangs are as if of a dog protruding and biting on his lower lip. He is wearing tiger skin as garment and snakes as muktahara (瓔珞). He has 4 arms, the upper left hand is holding a vajra, the lower left holding a noose. His upper right hand is raising the index finger forming a subduing mudra, the lower right hand is making a wish granting mudra. His brows are frowned with horrible eyes. The holy image should be setup during the 8th day or 14th day of a Black Month. And offerings of red flowers, foods and drinks should be prepared. One should also place Realgar (雄黃) or other medicine for blessings. He should also strive to get the 3 signs of accomplishment to gain powers as before.

If one sets up the holy image on top of a mountain and recites mantra for 100,000 times, he shall attain the karmachakra (業輪) that can only be stopped with the recitation of ‘hum’. With this, he can open a lock, destroy a mountain or to make a sea dry.

If he place the holy image onto an auspicious door, and uses mustard seeds mixes with his own blood to perform homa for 1080 times, female Asaru shall come out and escort the practitioner into their palace.

If he uses the 5 pure substances of a cow to wash Maasha (麼沙), and avoid looking at the moon during a lunar eclipse; and that he holds the Maasha in his mouth and recites manra and then stop. Teeth shall grow on Maasha and if he uses this Maasha to throw at people, they shall respect him. If no teeth were produced, and he uses it to throw at people, then he shall get Vinamasana (尾娜末沙曩).

If he uses the black dog tongue and mesh it with benzoin to form pills. And then he use three gold cloths (三金緤) to wrap it and keep inside Pratanika wood (勃羅得迦木) box. And on the 8th day or 14th day of a Black Month, he recites mantra for 1080 times in front of the holy image until the medicine produces ‘khatam’ (佉吒聲) sound. If he puts the pill in his mouth and he shall have the lifespan and shape of 1,000 years.

If he uses sesame seeds to mold a Satria (悉多哩) and cuts from its left foot and then burns it in fire, the person shall respect him.

If he uses salt to make the shape of a person and that he cuts from his right foot into fire, the person shall respect him.

If he empowers a flower or a fruit or perfume and gives to others, they shall respect him.

If he empowers eye medicine for 1080 times and apply the medicine onto his eyes, then whoever sees him shall love and respect him.

If he uses Arka (遏伽) flower to perform homa for 1080 times, 3 times a day for 7 days; then he shall be able to summon a female Yaksa.

Also, the Supa Vidyadhara (素皤明王) secret mantra and other essential methods, the secret mantra reads:

Namo.ratnatrayaya.namo.sidhana.vajra.panaya.mahayaksa.sinang.bhutaye. Om.suparni.supahrih.hana.hum.hrih.hana.paya.hum.arnanyahu.bhagavan.viniye.raja. hum.phat.svaha.

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If anyone seeking to accomplish this secret mantra, then he should follow the victorious siddhi method and work hard. He shall no doubt be successful.

If one has angered ghosts and devatas, the practitioner shall be able to overpower them and deploy them as he wishes.

He may bless ashes or mustard green (黃芥子) or a glass of clean water for 21 times for protection. If he takes 11 pieces of soils and blesses them with 21 times of mantra each, after that he throws the soils to the 10 directions leaving one piece for his protection. If he performs this ritual during his journey, then he shall not be robbed.

If he empowers a piece of string and makes 21 knots and wears it, then he shall be protected. If children are troubled by spirits, then this method shall prevent those spirits from disturbing the children.

If he fills 7 types of seeds, good incense and water into a vase and blesses them with mantra for 108 times; and then he bathes the water. His luck shall increase and he shall beloved by all.

If one wishes to treat spirit possessions, then he should set up a square altar. And he should sprinkle the altar with perfume and burns benzoic incense and sits beside the patient to bless him. He should then bless water 7 times and sprinkles onto the face of the patient. The patient shall yell aloud and he shall charge the practitioner. If the patient doesn’t talk, then sprinkle the patient with perfume and he will talk. If the patient becomes crazy, then the practitioner should take some soils from an anthill and mold the shape of the patient; and recites mantra 7 times and then he uses a vajra to strike the head of the effigy. Then the spirit shall talk. If the spirit refuses to give up the one it possesses; then he can use a metallic knife and cut the effigy from the feet until the effigy is completely cut into pieces. At this time, blood shall fall from the air and the spirit shall die, and the patient shall recover. Or one may burn salt into fire and empowers mantra for 108 times while calling the name of the patient. This shall kill the spirit and the patient shall recover. Or he can also burn sections of Chinaberry (苦練木) wood into fire for 108 times and the ghost shall die and the patient shall recover. Or he may use mustard seed oil and mustard seeds to perform homa for 108 times and the ghost tribes shall be exterminated.

If one mixes 7 color seeds and burns in fire 3 times a day and each time 25 times, Ghana (加那) shall respect him.

If one empowers Karavira stems (迦羅尾莖) 7 times and strikes hidden treasures 7 times, the treasures shall come to surface automatically.

If one uses a human bone or soil to make a vajra for the purpose to ward off evil forces and karmachakra, use the Karavira stems and strike the vajra into powder.

If one feels the he is besieged by extreme fear, then he should recite mantra for 1080 times and his fear shall be gone.

If one uses Arka flower smeared with ghee, honey and cheese; and then burns them into fire 3 times a day each time 108 offerings, then the king and nobles shall respect him.

If one burns Chinaberry leaves in the fire for 108 times, then Vinamasana (尾娜末沙曩).

If he uses sesame oil, rice husks, rice flowers, ghee, honey and cheese to perform homa for 108 times, the nobles shall respect him.

If except sesame oil and uses all of the above mentioned, then all Ghana shall respect him.

If a country is besieged by enemy, then use Arishtaka (阿嚕奚得迦) staff and dip it into ghee, honey and cheese; and then burns in fire for 1080 times. The enemy shall retreat.

If he follows all of the above and calls his own name at midnight, then he shall win in law suits.

If he burns Maasha for 108 times, then he shall have Vinamasana (尾娜末沙曩).

If he burns weasel and smoked butterfly hairs in the fire for 108 times; this shall cause separation and reunion.

If one burns monkey hairs in rice husk fire for 108 times; this shall cause disputes within a household.

If one burns crow hairs, wild boar or deer hairs in fire for 108 times, a beauty shall lost her beauty.

If one fasts for 3 days and use Patala (步多/Ficus microcarpa) wood box to contain white mustard seeds, and go to a cemetery and blesses the mustard seeds in his palm. Keep those seeds that fall onto the ground and discard those who remain still on the palm. Later one may throw the fallen mustard seeds and this shall cause the person to fall on the ground, the mustard seeds that remain shall not cause a person to fall.

If one uses Alabu (阿囉嚕/Bottle Gourt), Kavakava (迦華) or ashes into fire for 108 times and Mara shall not create trouble. If one asks a virgin child to take a string and after reciting mantra once and tying a knot for 108 knots, then this shall attain the siddhi of tying down the opponent sorcerer.

Also as before one should use a string to make 11 knots, i.e. by reciting mantra once and calling the person’s name once. After 7 knots are tied, then this person shall not attain siddhi for 7 lives.

If one fasts for 1 day, grinds Shaaka flower (旋覆華), Vasaka flower (餉迦華) and white pepper into powder. Recite the powder in front of jiti (制帝/holy place) for 21 times and consume the powder with honey and he shall have great wisdom.

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If one fast on the day of a person died and performs offerings in front of jiti (制帝), and that he goes into a clean room alone and recites mantra for 100 times while seated, then the deceased shall come and appear in front of him.

If he fasts for 3 days and that he makes the image of Vajrapani in front of the jiti; and further he recites mantra for 108 times. And that he sleeps on a pile of grass with his head facing east, then Vajrapani shall manifest in front of him in various forms and all his wishes shall be fulfilled. He shall be respected by others.

If he blesses Sweet Flag root for 21 times and he shall win all law suits.

If he mixes Karavella flower bulbs with ghee, honey and cheese; and then offers them to fire 3 times a day, each offering 108 times for 7 days, he shall have good marriage.

If he mixes benzoin with ghee, honey and cheese, then his household shall not be lacking foods and drinks, and the supply of grains and wheat shall not ceased.

If he stands in a river at waist depth and burns flower in fire, then he shall have garment in the color of the flower.

If he wishes to know matters of 3 lives (三世), then think of the questions while sleeping; his Satya-devata shall explain to him.

If one is overdue for delivery, then recite mantra for 108 times and let the delivering mother to drink and she shall give birth pretty soon.

If one uses the anthill soil to mould a vajra and recite ‘maha maasha’ 21 times. He should recite mantra once and smoke the vajra once and he shall remain vyanjana (eats vegetables). And that he fries rice flower, ghee, honey and cheese; and offers 108 times to fires…

If one offers cremation ashes into fire and call Vinayaka name for 108 times, Vinayaka shall die.

If one cuts some Shimi branches and burns in fire for 108 times, then he shall increase in luck and fortune.

If one cuts Pratanika (截勃羅得迦) branches and burns in fire for 108 times, then he shall be very rich.

If one suffers from fever, then he should offer red lotus stamens in fire for 108 times and the fever shall subside.

If one suffers from naga inflicted illnesses, then he should offer Nagakesara stamens (龍華鬚) in fire for 108 times and he shall recover.

If there is a sorcerer (呪師) was stripped off his siddhi, then he should draw the image of Vajrapani in a room and offers incense and flowers for 1 day and 1 night, then his siddhi shall be restored.

If one blesses flower for 108 times and provide offerings as above, and his area is besieged by frost, hail, rain and snow; all shall stop when he recites the mantra in his heart.

If one blesses Surutajana powder (素嚕但戰曩末) for 108 times and apply onto his eyes, he shall become invisible.

If he blesses ghee or sword or Realgar during lunar eclipse, and he further blesses the item for 108 times and then stores it away. Then during every lunar eclipse the items shall come by itself.

If he mixes ghee, honey, cheese and sesame oil together, and feeds Nirgundi (內惹底華) flower into fire 3 times a day and each time 108 offerings for 7 days; devata, yaksa or asaru females shall come once he calls their names.

If he empowers 3 gold vajra on top of a mountain and blesses it for 300,000 times, then he shall be victorious when holding this vajra. If he recites mantra for 600,000 times; he shall be able to travel anywhere under the 4 heavens. And that after he has recited mantras for 1,000,000 times, he shall be able to travel in all heavens. And after he has recited mantra for 2,000,000 times, he shall be the Cakra Vidyadhararaja (持明輪王); and he shall enter the palace of his Satya-devata after he has completed 6,000,000 recitations.

If he recites this mantra, then he shall accomplish rituals of other teachings as well.

Also if he uses his elbow to measure cloth and draw the image of Buddha sitting on a lion throne making gesture of giving dharma talk. The Buddha is served by Avalokitesvara and Vajrapani. The color of Vajrapani is green throughout. He is holding a vajra in his left hand while making a gesture of asking for dharma.

He should recite mantra everyday, 3 times a day for 6 months. Only then he shall have accomplishment.

Also one should know about the teaching of Ucchusama is regardless if a person is clean or not as this Satya-devata always present himself in a wrathful form; one should attain accomplishment after 300,000 mantra recitations.

If he offered fried rice flower into fire for 1080 times, then the king and the nobles shall respect him.

If he burns mustard seeds in Casia Fistula fire for 1080 times and people shall respect him.

If he takes soils from the footprints of a general and uses his left hand to throw the soils into fore for 1080 times, then the general and all his armies shall respect him.

If he uses salt to mold the shape of a person and that he uses his left hand to cut the figurine into fire for 1080 times, then the devata and human shall respect him.

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If one uses husk rice powder to make the shape of a person; and he cuts the shape into 108 pieces and burn in fire; then all Ghana (迦那) shall respect him.

If he uses pepper powder to burn in cremation fire or Chandala house fire for 1080 times and Rana shall respect him.

If he burns the withered flower garland of a woman for 1080 times, then all Ghana shall respect him.

If one blesses calculus bovis or realgar for 1080 times and rubs his body and thugs and he shall ward off the attack of armies.

If one places Surutanjana (素嚕但戰曩) or calculus bovis on Ashoka leaves in front of jiti and blesses the items 1080 times and rub against his eyes, then whoever sees him shall respect him and that he shall be victorious.

If a lady uses barley and Nagakesara stamens (龍華鬚) mixture to offer to fire for 1080 times, then her husband shall respect her.

Also if one recites mantra for 300,000 times in clean or unclean conditions, and that he offers a mixture of black sesame oil and ghee into fire for 1080 times; whatever he asks for shall be granted.

If she uses salt to mold the shape of a person and cuts its right feet into fire, then her husband shall respect her.

If he uses mustard seeds and mustard oil as offerings to fire for 1080 times, then the king and nobles shall respect him.

If he blesses flower, fruits or perfume 7 times and gives them to others, and people shall respect him.

If he blesses eye medicine and applies it into his eyes, whoever sees him shall respect him.

If he feeds Chinaberry leaves into fire for 1080 times and urja-jana (power).

If he feeds sesame oil into fire for 1080 times and he shall get Vinamasana. If he further adds water to cremation ashes and burns in fire for 1080 times and consumes vegetables.

If he cuts jiraka (cumin) into oil and pours into fire for 1080 times and consumes vegetables.

If he puts on wet garments and stand in noon sunlight and recite mantra until his garments are dried and he shall Bhusana (步沙曩/beautiful).

If he goes into the temple of Mahesvara and uses his han to cover the Siva Lingam and the Mara shall be pacified.

If he recites mantra in front of Arya Vajrapani Bodhisattva and then snaps his finger non-stop and Mara shall be pacified.

If he comes face to face with his enemies, he should first recite mantra and then say ‘hum’ or ‘phat’ and the enemies shall be unconscious or their heads shall break into pieces.

If one mixes mustard seeds, poisons (maasha) and blood into fire for 1080 times and consumes vegetables (烏柘吒曩), or Vinamasana (尾娜末沙曩), or Urjana (烏嗟曩/power) or snana (小曩/bathing) or pacifying Mara.

If one mixes benzoin powder with black dog tongue to be pills. And that he uses 3 pieces of gold cloth to wrap them. And then fills the wrapping into a Parasika wood or Saprosma ternatum wood (染木) box. One should bless the medicine on the 8th or 14th day of a Black Month in front of the Vajra image for 1080 times until the medicine is making the sounds of ‘khatam, khatam’. When he puts one pill into his mouth, then he shall become invisible and he shall have a lifespan of 1,000 years.

If he recites mantra for 100,000 times on top of a mountain, all shackles and karmachakras shall be broken when he say ‘hum’ or ‘phat’; even the mountain shall be brought down and the earth cracks and even the sea shall dry.

If he mixes his own blood with sesame seeds and performs homa for 1080 times at an auspicious gate, then a female asaru shall come and bring him into her palace.

If he empowers Surutanjana for 1080 times and then place it in a porcelain bowl and use another porcelain bowl to cover it; and he pours ghee on top of the bowl for one month. After that he applies some ghee on to his eyes and he shall become invisible and he shall attain a lifespan of 1,000 years.

If he recites mantra for 10,000 times, the person he desires shall be his servant; he can also pacify Mara according to his wish.

And again, the mantra is as below:

Namo.ratnatrayaya. om.vajra.jikluta.mahamara.hanangnahabhoja.vitawang.saya. ucchusama.jikluta.hum.phat.svaha.

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Also I am mentioning the method to draw holy image: One should use his elbow length to measure cloth. One should draw the victorious Vidyadhara black in color protruding his fangs as a dog with yellow hairs standing up. He is wrathful in color with burning flames. He is holding a vajra on his left hand and his right in throwing position. One should setup the image on the 8th or 14th day of a Black Month and then worships the image with red flower, foods and drinks. He should bless the Realgar, new cloths and putting on divine strings (it is Indian Brahma-carya (淨行) to use strings folding multiple times forming rope; for example the ‘3-finger-name-devine rope to tie on his arm) or wooden shoes, vajra, chakra, axe, sword etc. If flame is produced, then he shall be a Vidyadhara, if smokes he shall be invisible or if it become hot, then he shall have the ability to walk fast.

And again the victorious Vidyadhara protection mantra:

Namo.ratnatrayaya. Namusiddhamna. Vajra.panaya.maha.yaksa.sinangbhutaya. tadyatha: Om.vajra.jikluta.mahamara.hanangnahabhojamayata. vijirana.vitawangsaya. ucchuma.jikluta.hum.hum.hum.phat.phat.phat.svaha.

If he uses a clean container to fill cow milk and recites mantra once and throw one flower into the container for 21 times, all his workings shall come true.

Also the method of visualization:

One should use his index finger to touch his forehead and think:

Syllable ‘OM’ in the center and the color is red;

After that touch the heart and think:

Syllable ‘HUM’ in the center and the color is green;

And then touch both feet with:

Syllables ‘Phat’ in the center and the color is white.

Finally think that one becomes his Satya-devata and recites the protection mantra for 21 times. Casually think that the place around him appears a protective boundary and no demonic forces shall come close. When he sleeps, he should think that his dreams are purified. The visualization of 3 syllables is a common Vajra section sadhana practices.

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